7. Kathinakkhandhako · 7. 咖提那篇义注
7. Kathinakkhandhakaṃ7. 咖提那衣篇集
Kathinānujānanakathā咖提那衣允许之说
§306
306. Kathinakkhandhake – pāveyyakāti pāveyyaraṭṭhavāsino. Pāveyyaṃ nāma kosalesu pacchimadisābhāge raṭṭhaṃ; tattha vāsinoti vuttaṃ hoti. Kosalarañño ekapitukabhātūnaṃ bhaddavaggiyattherānaṃ etaṃ adhivacanaṃ. Tesu sabbajeṭṭhako anāgāmī, sabbapacchimako sotāpanno, ekopi arahā vā puthujjano vā natthi. Āraññikāti dhutaṅgasamādānavasena āraññikā; na araññavāsamattena. Piṇḍapātikādibhāvepi tesaṃ eseva nayo. Sīsavasena cetaṃ vuttaṃ. Ime pana terasāpi dhutaṅgāni samādāyeva vattanti. Udakasaṅgaheti udakena saṅgahite ghaṭite saṃsaṭṭhe; thale ca ninne ca ekodakībhūteti attho.
306.《咖提那戒律》篇中称为“应戒者”，意指应守戒者的国民。“应戒者”一词，在迦尸国西方的国土范围内指国民，故谓居于该处者。此说由迦尸王释出，源自一组由长老佛弟子所制定的戒律规范。其中所有最年长者均为不还果阿拉汉，所有西方境内者皆为入流果圣者，且未见有任何阿拉汉或凡夫者。“森林行者”是指持有一根杖的修行者，仅名为“森林居民”则意为纯粹常居森林者。若论托钵行等习行，亦同此法。“脑病”之说即为此意。此三种杖行方式皆被认为是持杖的定行。称“聚水”者，是指水聚合成壶或器皿中，或存于地面，成为统一的积水之状态。
Udakacikkhalleti akkantaakkantaṭṭhāne udakacikkhallo uṭṭhahitvā yāva ānisadā paharati, īdise cikkhalleti attho. Okapuṇṇehīti udakapuṇṇehi. Tesaṃ kira cīvarāni ghanāni, tesu patitaṃ udakaṃ na paggharati ghanattā puṭabaddhaṃ viya tiṭṭhati. Tena vuttaṃ – ‘‘okapuṇṇehi cīvarehī’’ti. ‘‘Oghapuṇṇehī’’tipi pāṭho.
“水泥地”指完全固定不可动之处，水泥地面被沾湿后仍可行走，故名“泥滑”。“水满溢”意为水充满满溢之状。传言其衣物厚重沉重，掷下水中水不过于湿衣服，因衣重如覆于衣片而存于水上。由此得名“衣以满溢之水”；亦有版本为“水盈溢”。
Avivadamānā vassaṃ vasimhāti ettha āgantukaṭṭhāne senāsanaphāsutāya abhāvena ca bhagavato dassanālābhena ukkaṇṭhitatāya ca te bhikkhū phāsuṃ na vasiṃsu, tasmā ‘‘avivadamānā phāsukaṃ vassaṃ vasimhā’’ti nāvocuṃ. Dhammiṃ kathaṃ katvāti bhagavā tesaṃ bhikkhūnaṃ anamataggiyakathaṃ kathesi. Te sabbepi kathāpariyosāne arahattaṃ pāpuṇitvā nisinnaṭṭhānatoyeva ākāse uppatitvā agamaṃsu, taṃ sandhāya vuttaṃ – ‘‘dhammiṃ kathaṃ katvā’’ti. Tato bhagavā ‘‘sace kathinatthāro paññatto abhavissa, ete bhikkhū ekaṃ cīvaraṃ ṭhapetvā santaruttarena āgacchantā na evaṃ kilantā assu, kathinatthāro ca nāmesa sabbabuddhehi anuññāto’’ti cintetvā kathinatthāraṃ anujānitukāmo bhikkhū āmantesi, āmantetvā ca pana ‘‘anujānāmi bhikkhave’’tiādimāha.
「未入赴岩」者，即入雨季时，不进入竹屋等临时住所，因缺乏世尊的现身教导及期盼，故比库不居于临时住所，故不言“未入赴竹屋坐雨季”。对于如何开示法义，世尊于诸比库止语结束之时，已得至阿拉汉境，不依坐处而往自在空中出入。针对此因缘宣说“如何开示法义”，随之思维若有可开示者，则比库们若一同穿一衣互通好意来往，便不污秽，且其开示者之名世间诸佛皆所承认。基于此因缘，世尊欲告知开示法义者，并以此作证言曰“我了知此事，比库们”。
Tattha atthatakathinānaṃ voti nipātamattaṃ vokāro; atthatakathinānanti attho. Evañhi sati parato ‘‘so nesaṃ bhavissatī’’ti yujjati. Atha vā voti sāmivacanamevetaṃ. So nesanti ettha pana so cīvaruppādo ye atthatakathinā, tesaṃ bhavissatīti attho.
这里“开示法义者”一词为句末原词之简略代称，意指开示法义者之义。经深思彼处适合置此句，谓此“开示法义者”即此处衣着上之产物者，意即将为开示法义者之义。或者，也说此句是寄寓于对所有此种衣着产生者。
Tattha anāmantacāroti yāva kathinaṃ na uddhariyati, tāva anāmantetvā caraṇaṃ kappissati , cārittasikkhāpadena anāpatti bhavissatīti attho. Asamādānacāroti ticīvaraṃ asamādāya caraṇaṃ; cīvaravippavāso kappissatīti attho. Gaṇabhojananti gaṇabhojanampi kappissati. Yāvadatthacīvaranti yāvattakena cīvarena attho, tāvattakaṃ anadhiṭṭhitaṃ avikappitaṃ kappissatīti attho. Yo ca tattha cīvaruppādoti tattha kathinatthatasīmāyaṃ matakacīvaraṃ vā hotu saṅghaṃ uddissa dinnaṃ vā saṅghikena tatruppādena ābhataṃ vā, yena kenaci ākārena yaṃ saṅghikacīvaraṃ uppajjati, taṃ tesaṃ bhavissatīti attho.
“不召行者”意谓若未将杖等撤除，则称为不召，行足。戒条为若有不召行者，必须履行受持行为，且不犯戒行为。所谓“不具持戒”是指未能具持三衣之完整者，故应受戒戒罚。所谓“共食”是指有聚餐作为共食者行为。所谓“持续衣物”是指以持有衣物的数额行意义，否则为不受持戒。若此衣物产生者，则界定为经往去三衣之一且为供桑那用的衣物，或由佛法团体布施之者，不得以任何方式损害此衣物，依此为戒条所规定者。
Evañca pana bhikkhave kathinaṃ attharitabbanti ettha kathinatthāraṃ ke labhanti, ke na labhantīti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhanti. Vutthavassavasena purimikāya vassaṃ upagantvā paṭhamapavāraṇāya pavāritā labhanti, chinnavassā vā pacchimikāya upagatā vā na labhanti, aññasmiṃ vihāre vutthavassāpi na labhantīti mahāpaccariyaṃ vuttaṃ. Purimikāya upagatānaṃ pana sabbe gaṇapūrakā honti, ānisaṃsaṃ na labhanti, ānisaṃso itaresaṃyeva hoti. Sace purimikāya upagatā cattāro vā honti tayo vā dve vā eko vā, itare gaṇapūrake katvā kathinaṃ attharitabbaṃ. Atha cattāro bhikkhū upagatā, eko paripuṇṇavasso sāmaṇero, so ce pacchimikāya upasampajjati, gaṇapūrako ceva hoti, ānisaṃsañca labhati. Tayo bhikkhū dve sāmaṇerā, dve bhikkhū tayo sāmaṇerā, eko bhikkhu cattāro sāmaṇerāti etthāpi eseva nayo. Sace purimikāya upagatā kathinatthārakusalā na honti, atthārakusalā khandhakabhāṇakatherā pariyesitvā ānetabbā. Kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti. Ānisaṃso pana itaresaṃyeva hoti.
比库们，如此，咖提那戒律应受礼敬者，是谁得之，谁不得得？计算所知，于西方地区并五位得之，往上百万计，五人以下不得得。若在前雨季时男子前往寺院，于初次雨季迎请会中获得布施者，切断雨季或之后居于后面者皆不得受此戒律。如在他处修学纵使雨季居寺亦不得得，此为大奇事。若男子前往俱舍寺院且皆为所属会同者，虽不受利益，利益岂异处差别？若男子前来四人，三人，两人，一人，其他人为同会者且受戒，则戒律集合之义亦是如此。若男子前来且不善于布施戒律者，则须前往戒律讲述长老处求援助。持守戒律，宣布戒律，并受布施离去。此利益亦如他处。
Kathinaṃ kena dinnaṃ vaṭṭati? Yena kenaci devena vā manussena vā pañcannaṃ vā sahadhammikānaṃ aññatarena dinnaṃ vaṭṭati. Kathinadāyakassa vattaṃ atthi, sace so taṃ ajānanto pucchati – ‘‘bhante kathaṃ kathinaṃ dātabba’’nti tassa evaṃ ācikkhitabbaṃ – ‘‘tiṇṇaṃ cīvarānaṃ aññatarappahonakaṃ sūriyuggamanasamaye vatthaṃ ‘kathinacīvaraṃ demā’ti dātuṃ vaṭṭati , tassa parikammatthaṃ ettakā nāma sūciyo, ettakaṃ suttaṃ, ettakaṃ rajanaṃ, parikammaṃ karontānaṃ ettakānaṃ bhikkhūnaṃ yāgubhattañca dātuṃ vaṭṭatī’’ti.
咖提那(结夏安居)由何日而起？由某天或由某一天之天人或人，或五位同修中的某一位而起。若询问咖提那给予者行事之由，若彼不知当问：“尊者，咖提那应如何给予？”则应以此告之：“三件衣物中某一件方便给与，须于日出时以布施为时，赠予咖提那衣。为完成此行，有一定数量之针、线、染料，用以修缮，且供奉给所有从事此事之比库及熏香之物。”
Kathinatthārakenāpi dhammena samena uppannaṃ kathinaṃ attharantena vattaṃ jānitabbaṃ. Tantavāyagehato hi ābhatasantāneneva khalimakkhitasāṭako na vaṭṭati, malīnasāṭakopi na vaṭṭati, tasmā kathinatthārasāṭakaṃ labhitvā suṭṭhu dhovitvā sūciādīni cīvarakammūpakaraṇāni sajjetvā bahūhi bhikkhūhi saddhiṃ tadaheva sibbitvā niṭṭhitasūcikammaṃ rajitvā kappabinduṃ datvā kathinaṃ attharitabbaṃ. Sace tasmiṃ anatthateyeva aññaṃ kathinasāṭakaṃ āharati, aññāni ca bahūni kathinānisaṃsavatthāni deti, yo ānisaṃsaṃ bahuṃ deti, tassa santakeneva attharitabbaṃ. Itaro yathā tathā ovaditvā saññāpetabbo.
关于咖提那之目的，即应知有咖提那利益者。因树皮建筑工人既无藐视粗陋衣物，亦无嗤弃污秽之物。故当取有利于咖提那之衣物，善尽清洗整治，用针线等缝补衣用器具，众比库共同焚烧，焚香供养并完成注染，方为适宜行事。若在此无利益者，则可引进他处咖提那之衣物，且于许多咖提那因缘中，何者利益多者应优先施事。其他者可依各自情状逐一劝勉。
Kathinaṃ pana kena attharitabbaṃ? Yassa saṅgho kathinacīvaraṃ deti. Saṅghena pana kassa dātabbaṃ? Yo jiṇṇacīvaro hoti. Sace bahū jiṇṇacīvarā honti, vuḍḍhassa dātabbaṃ. Vuḍḍhesupi yo mahāpariso tadaheva cīvaraṃ katvā attharituṃ sakkoti, tassa dātabbaṃ. Sace vuḍḍho na sakkoti navakataro sakkoti, tassa dātabbaṃ. Apica saṅghena mahātherassa saṅgahaṃ kātuṃ vaṭṭati, tasmā ‘‘tumhe bhante gaṇhatha, mayaṃ katvā dassāmā’’ti vattabbaṃ. Tīsu cīvaresu yaṃ jiṇṇaṃ hoti, tadatthāya dātabbaṃ. Pakatiyā dupaṭṭacīvarassa dupaṭṭatthāyeva dātabbaṃ. Sacepissa ekapaṭṭacīvaraṃ ghanaṃ hoti, kathinasāṭako ca pelavo, sāruppatthāya dupaṭṭappahonakameva dātabbaṃ, ‘‘ahaṃ alabhanto ekapaṭṭaṃ pārupāmī’’ti vadantassāpi dupaṭṭaṃ dātuṃ vaṭṭati. Yo pana lobhapakatiko hoti, tassa na dātabbaṃ. Tenāpi ‘‘kathinaṃ attharitvā pacchā sibbitvā dve cīvarāni karissāmī’’ti na gahetabbaṃ. Yassa pana dīyati, tassa yena vidhinā dātabbaṃ, taṃ dassetuṃ ‘‘evañca pana bhikkhave kathinaṃ attharitabba’’nti ārabhitvā suṇātu me bhantetiādikā dānakammavācā tāva vuttā.
那么，咖提那理应由谁来实行为宜？由出具咖提那衣之僧团来。僧团应将其布施予何人？应予陈旧衣物者。若有多件陈旧衣物，应予年长者。年长者若能亲自焚烧并施用衣物，则给予之。若年长者不能亲焚，则由次年长者办理，此为理所应当。僧团亦当协助年长者，因此应言：“诸尊受之，我们已缮修并示现。”三件衣中陳舊者应予以布施。破旧脱线衣物，应由破线目的给予。如果此破线衣能坚固，且为方便破线者所使用者，则当给予，并应允诺说：“我已得一件破线衣拟予使用。”但若布施者存贪婪心，则不可给予。因此即便已经缮修咖提那后亦应言明：“今后还将焚烧且制成两件衣物。”布施过程及施予人物，均应如实宣说。此为咖提那布施之规范言教。
Evaṃ dinne pana kathine sace taṃ kathinadussaṃ niṭṭhitaparikammameva hoti , iccetaṃ kusalaṃ. No ce niṭṭhitaparikammaṃ hoti, ‘‘ahaṃ thero’’ti vā ‘‘bahussuto’’ti vā ekenāpi akātuṃ na labbhati, sabbeheva sannipatitvā dhovanasibbanarajanāni niṭṭhāpetabbāni. Idañhi kathinavattaṃ nāma buddhappasatthaṃ. Atīte padumuttaropi bhagavā kathinavattaṃ akāsi. Tassa kira aggasāvako sujātatthero nāma kathinaṃ gaṇhi, taṃ satthā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ nisīditvā akāsi.
如此给予之咖提那，若为完整之施行，即为善行；否则若未完整施行，或单独以“我是长老”或“熟悉之人”自居，皆难独自完成，须众人共同洁净、焚烧、涂染、施染而成。这即为佛教中咖提那施行之通例。已往如彼佛陀波笃摩亦曾施行咖提那。其顶首弟子苏迦长老，曾率百千众比库共坐一处而行之。
Katapariyositaṃ pana kathinaṃ gahetvā atthārakena bhikkhunā ‘‘sace saṅghāṭiyā kathinaṃ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā. ‘Imāya saṅghāṭiyā kathinaṃ attharāmī’ti vācā bhinditabbā’’tiādinā parivāre vuttavidhānena kathinaṃ attharitabbaṃ. Attharitvā ca pana ‘‘tena kathinatthārakena bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – ‘atthataṃ bhante saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodathā’ti tehi anumodakehi bhikkhūhi ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo – ‘atthataṃ āvuso saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmā’’ti evamādinā parivāre vuttavidhāneneva anumodāpetabbaṃ, itarehi ca anumoditabbaṃ. Evaṃ sabbesaṃ atthataṃ hoti kathinaṃ. Vuttañhetaṃ parivāre ‘‘dvinnaṃ puggalānaṃ atthataṃ hoti kathinaṃ – atthārakassa ca anumodakassa cā’’ti (pari. 403). Punapi vuttaṃ – ‘‘na saṅgho kathinaṃ attharati, na gaṇo kathinaṃ attharati, puggalo kathinaṃ attharati, saṅghassa anumodanā gaṇassa anumodanā puggalassa atthārā saṅghassa atthataṃ hoti kathinaṃ, gaṇassa atthataṃ hoti kathinaṃ, puggalassa atthataṃ hoti kathinaṃ’’ti (pari. 414).
若取咖提那之方便人是比库尼，若欲以袈裟为咖提那，则旧袈裟应先修缮，方得使用新袈裟。此言必须明辨拆分，如‘以此袈裟行咖提那’之后，言语须断绝。依照集体公约之规定，应予正确施行咖提那。方便人行此事后，当前往僧团，单膝跪地，合掌呈献，言道：“尊者！特为僧团施行咖提那，具法方便，愿承赞同。”获诸比库赞同后，仍单膝跪地合掌呈献言辞：“尊友！特为僧团施行咖提那，具法方便，愿承合意。”如此循环，以集体公约为据予以同意，并应允其他人也给予赞同。由此，咖提那全体具法方便。公约记载有二人方便行咖提那事宜，即方便者与赞同者。公约又明言：非僧团非集体非个人独自行咖提那，唯有僧团之赞同、集体之赞同及个人之方便，方为僧团完整之咖提那；集体、个人亦需方便，此为咖提那之意义。
Evaṃ atthate pana kathine sace kathinacīvarena saddhiṃ ābhataṃ ānisaṃsaṃ dāyakā ‘‘yena amhākaṃ kathinaṃ gahitaṃ, tasseva demā’’ti denti , bhikkhusaṅgho anissaro. Atha avicāretvāva datvā gacchanti, bhikkhusaṅgho issaro. Tasmā sace kathinatthārakassa sesacīvarānipi dubbalāni honti, saṅghena apaloketvā tesampi atthāya vatthāni dātabbāni. Kammavācā pana ekāyeva vaṭṭati. Avasese kathinānisaṃse balavavatthāni vassāvāsikaṭṭhitikāya dātabbāni, ṭhitikāya abhāve therāsanato paṭṭhāya dātabbāni, garubhaṇḍaṃ na bhājetabbaṃ. Sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭati.
若由咖提那方便人收集咖提那衣物，并由布施者以“这是我们所持有之咖提那”，予以赠与，僧团理应无条件接受。接受后不加议论，则僧团即为所有者。若方便人所收之余衣较劣，僧团应明察，亦应予以布施为衣物。施捨语句仅一例而已。咖提那之余衣，尤在安居期间应多予布施，如缺安居处亦应布施予长老等维护场所者。粗重物品不可拆分。若某地多方僧院，应众比库聚会共施咖提那，分地区分别布施则不宜。
§308
308. Idāni yathā ca kathinaṃ atthataṃ hoti, yathā ca anatthataṃ, taṃ vidhiṃ vitthārato dassetuṃ evañca pana bhikkhave atthataṃ hoti kathinaṃ evaṃ anatthatanti vatvā akaraṇīyañceva mahābhūmikañca anatthatalakkhaṇaṃ tāva dassento na ullikhitamattenātiādike catuvīsati ākāre dassesi. Tato paraṃ atthatalakkhaṇaṃ dassento ahatena atthatantiādike sattarasa ākāre dassesi. Parivārepi hi ‘‘catuvīsatiyā ākārehi anatthataṃ hoti kathinaṃ, sattarasahi ākārehi atthataṃ hoti kathina’’nti idameva lakkhaṇaṃ vuttaṃ.
现今既然既是难以理解的正确义，也是难以理解的无义，应该详尽地分别显现其法，且如此而言，比库们，难以理解的正确义就是难以理解，无义亦然。说难以理解的正确义、无义，且不应作之事，也作广大地基难以理解无义之相，若仍显现，则非详录模式等，同时有二十四种形式显现。此后又显现难以理解之相，究竟无意义等七十种形式显现。其围绕亦谓『以二十四种形式无义，应难以理解；以七十种形式义应存在』，这即为此相之定义。
Tattha ullikhitamattenāti dīghato ca puthulato ca pamāṇaggahaṇamattena. Pamāṇañhi gaṇhanto tassa tassa padesassa sañjānanatthaṃ nakhādīhi vā paricchedaṃ dassento ullikhati, nalāṭādīsu vā ghaṃsati, tasmā taṃ pamāṇaggahaṇaṃ ‘‘ullikhitamatta’’nti vuccati. Dhovanamattenāti kathinadussadhovanamattena. Cīvaravicāraṇamattenāti ‘‘pañcakaṃ vā sattakaṃ vā navakaṃ vā ekādasakaṃ vā hotū’’ti evaṃ vicāritamattena. Chedanamattenāti yathāvicāritassa vatthassa chedanamattena. Bandhanamattenāti moghasuttakāropanamattena. Ovaṭṭiyakaraṇamattenāti moghasuttakānusārena dīghasibbitamattena. Kaṇḍusakaraṇamattenāti muddhiyapattabandhanamattena. Daḷhīkammakaraṇamattenāti dve cimilikāyo ekato katvā sibbitamattena. Atha vā paṭhamacimilikā ghaṭetvā ṭhapitā hoti, kathinasāṭakaṃ tassā kucchicimilikaṃ katvā sibbitamattenātipi attho. Mahāpaccariyaṃ ‘‘pakaticīvarassa upassayadānenā’’ti vuttaṃ. Kurundiyaṃ pana ‘‘pakatipattabaddhacīvaraṃ dupaṭṭaṃ kātuṃ kucchicimilikaṃ alliyāpanamattenā’’ti vuttaṃ. Anuvātakaraṇamattenāti piṭṭhianuvātāropanamattena. Paribhaṇḍakaraṇamattenāti kucchianauvātāropanamattena. Ovaddheyyakaraṇamattenāti āgantukapattāropanamattena . Kathinacīvarato vā pattaṃ gahetvā aññasmiṃ akathinacīvare pattāropanamattena.
此中所谓详录模式者，是指长远宽广的度量取定。因度量乃取各处的知见，为示划分，或用指甲等划分，或于鼻梁等处磨擦，故称之为详录模式。所谓洗涤模式，是指难以清洗的污浊洗涤方式。衣物清净模式，是指经过五件、七件、九件或十一件等反复检查。割断模式，是譬如割断已检查的布匹。束缚模式，是指加紧空布条绳之动作。缠绕模式，是按空布绳绕缠动作。捆绑模式，是按裹连指状绑缚。加固动作模式，是指将两指夹紧成一束的动作。又或第一次夹束成桶状固结，是难以理解的魁梧相。伟大监督者曾说是“披挂衣的妥善供养”。据Kurundiya所说，“绑扎好的披挂衣用缠绕线索加强”。捆绑完成动作，是指背部缠绕动作。加束动作，是罩于捆绑线上的动作。加束固定动作，是放置外来布条的动作。由厚重衣物而带来的披挂衣，换到他处的轻衣披挂上的动作。
Kambalamaddanamattenāti ekavāraṃyeva rajane pakkhittena dantavaṇṇena paṇḍupalāsavaṇṇena vā. Sace pana sakiṃ vā dvikkhattuṃ vā rattampi sāruppaṃ hoti, vaṭṭati. Nimittakatenāti ‘‘iminā dussena kathinaṃ attharissāmī’’ti evaṃ nimittakatena. Ettakameva hi parivāre vuttaṃ. Aṭṭhakathāsu pana ‘‘ayaṃ sāṭako sundaro, sakkā iminā kathinaṃ attharitu’nti evaṃ nimittakammaṃ katvā laddhenā’’ti vuttaṃ. Parikathākatenāti ‘‘kathinaṃ nāma dātuṃ vaṭṭati, kathinadāyako bahuṃ puññaṃ pasavatī’’ti evaṃ parikathāya uppāditena. Kathinaṃ nāma atiukkaṭṭhaṃ vaṭṭati, mātarampi viññāpetuṃ na vaṭṭati, ākāsato otiṇṇasadisameva vaṭṭatīti. Kukkukatenāti tāvakālikena. Sannidhikatenāti ettha duvidho sannidhi karaṇasannidhi ca nicayasannidhi ca. Tattha tadaheva akatvā ṭhapetvā karaṇaṃ karaṇasannidhi. Saṅgho ajja kathinadussaṃ labhitvā punadivase deti, ayaṃ nicayasannidhi.
缦披覆被模式，是指一次性以染色或白布覆盖。如有彩色或双层布相称，便形成卷状。依理由模式，是表示“因此原因故所以此难以解明”这类理据。此为围绕而论。注疏云：“这魁梧时美好，可用此因由去除其难以称义的负担”。转说模式，是指“名为魁梧的给予是吉祥功德深厚”的说法。魁梧名谓极厚重，甚至难以显明，犹如虚空穿过。鸡鸣模式，是指该时刻。到场模式，此处有二种，到场为取布动作，到定为安置动作。此中未烘干时放置的称为取布动作。僧团现得难解之布，次日交予，称为定置动作。
Nissaggiyenāti rattinissaggiyena. Parivārepi vuttaṃ – ‘‘nissaggiyaṃ nāma kariyamāne aruṇaṃ uṭṭhahatī’’ti. Akappakatenāti anādinnakappabindunā. Aññatra saṅghāṭiyātiādīsu ṭhapetvā saṅghāṭiuttarāsaṅgaantaravāsake aññena paccattharaṇādinā atthataṃ anatthataṃ hotīti. Aññatra pañcakena vā atirekapañcakena vāti pañca vā atirekāni vā khaṇḍāni katvā mahāmaṇḍalaaḍḍhamaṇḍalāni dassetvā kateneva vaṭṭati. Evañhi samaṇḍalikataṃ hoti, taṃ ṭhapetvā aññena acchinnakena vā dvatticatukhaṇḍena vā na vaṭṭati. Aññatra puggalassa atthārāti puggalassa atthāraṃ ṭhapetvā na aññena saṅghassa vā gaṇassa vā atthārena atthataṃ hoti. Nissīmaṭṭho anumodatīti bahiupacārasīmāya ṭhito anumodati.
弃置模式，是指布夜间弃置动作。围绕亦言“弃置谓当作业时红布升起”。非法模式，是指无故、不正定的点污。除僧帽等固定后，将僧帽、大衣、内穿衣穿着成义或无义。此又用五件或多件比附，或以五件余布作千百圈子显现。就是用这样方法制成覆面布，用另一布割断连成断片不能成布。又或对某人分十八处布，未予他人，非以僧团多为，他人不具足为义。末端已许可者，于外门篱内站立而赞许，称为外部接纳界。
§309
309.Ahatenāti aparibhuttena. Ahatakappenāti ahatasadisena ekavāraṃ vā dvikkhattuṃ vā dhotena. Pilotikāyāti hatavatthakasāṭakena . Paṃsukūlenāti tevīsatiyā khettesu uppannapaṃsukūlena. Paṃsukūlikabhikkhunā coḷakabhikkhaṃ āhiṇḍitvā laddhacoḷakehi katacīvarenātipi kurundimahāpaccarīsu vuttaṃ. Pāpaṇikenāti āpaṇadvāre patitapilotikaṃ gahetvā kathinatthāya deti, tenāpi vaṭṭatīti attho. Sesaṃ vuttavipallāseneva veditabbaṃ. Imasmiṃ pana ṭhāne ‘‘saha kathinassa atthārā kati dhammā jāyantī’’tiādi bahuaṭṭhakathāsu vuttaṃ, taṃ sabbaṃ parivāre pāḷiārūḷhameva, tasmā tattha āgatanayeneva veditabbaṃ. Na hi tena idha avuccamānena kathinatthārakassa kiñci parihāyati.
污脏模式，是指污浊不洗净。注围绕说有“污浊正作业时红布升起”之意。未经点污模式，是指无取污点。除非帽子等固定后，穿戴僧帽、上衣、内衣等依用为义或无义。又按超过五件或多余五件布条折叠，分别伸展成宽大的包袱。如此即成被包覆，不可无断布成分，则与另一断布或成两或四断布分开，不可兼用。若分给个人十八，则授予个人为义，不属僧团或集体为义。此时定界认可，即是在僧团外接待界限站立而认可。
§310
310. Evaṃ kathinatthāraṃ dassetvā idāni ubbhāraṃ dassetuṃ kathañca bhikkhave ubbhataṃ hoti kathinantiādimāha. Tattha mātikāti mātaro; janettiyoti attho. Kathinubbhārañhi etā aṭṭha janettiyo. Tāsu pakkamanaṃ anto assāti pakkamanantikā. Evaṃ sesāpi veditabbā.
破坏模式，是指未被摧毁的。用摧坏污渍的洗涤方式一次或两次洗涤。粗布僧衣，是指粗糙布料粗重布。尘堆衣，是在三十三处产尘垢之布。尘垢比库以粗布衣打破旧衣，穿次布与粗布衣重叠，称为包缠重迭。罪恶模式，是指手掌处沾染尘垢脏污，赋予其难以称义的含义。剩余部分，即随所述颠倒情形认定。在此处，有说“连同厚重衣物共十八种因纬起”，此于各注疏中均有说明。此事宜由来处得知，非凭此处言辞即能废除对难称义的认定。
Ādāyasattakakathā取七事之说
§311
311.Na paccessanti na puna āgamissaṃ. Etasmiṃ pana pakkamanantike kathinuddhāre paṭhamaṃ cīvarapalibodho chijjati, pacchā āvāsapalibodho. Evaṃ pakkamato hi cīvarapalibodho antosīmāyameva chijjati, āvāsapalibodho sīmātikkame. Vuttampi cetaṃ parivāre –
不复返回，也不再来。在此出外时，靠近收衣处，先断除第一件衣服的破损，后断除住所衣服的破损。这样出外时，第一件衣服的破损仅限于内边界，住所衣服的破损则超过边界。对此有云——
‘‘Pakkamanantiko kathinuddhāro, vutto ādiccabandhunā;
『靠近出外处的收衣处，是由衣结缘者所说；
Etañca tāhaṃ vissajjissaṃ, cīvarapalibodho paṭhamaṃ chijjati;
这破损将被舍弃，第一件衣服的破损先被断除；
Pacchā āvāsapalibodho chijjatī’’ti. (pari. 415);
随后住所衣服的破损被断除。』（律藏415）
Cīvaraṃ ādāyāti akatacīvaraṃ ādāya. Bahisīmagatassāti aññaṃ sāmantavihāraṃ gatassa. Evaṃ hotīti tasmiṃ vihāre senāsanaphāsukaṃ vā sahāyasampattiṃ vā disvā evaṃ hoti . Etasmiṃ pana niṭṭhānantike kathinuddhāre āvāsapalibodho paṭhamaṃ chijjati, so hi ‘‘na paccessa’’nti citte uppannamatteyeva chijjati. Vuttampi cetaṃ –
“取衣”者，指取无放弃衣。所谓“出外往他处”，是指往他乡常住处。如此者，于该处见设席处或助手所拥有之物，即成此义。在该处庄严之地近落处的收衣处，往往先断住所衣服的破损，此乃心中念“不可复返”时，仅此念现起而断。对此亦有云——
‘‘Niṭṭhānantiko kathinuddhāro, vutto ādiccabandhunā;
『靠近停止处的收衣处，是由衣结缘者所说；
Etañca tāhaṃ vissajjissaṃ, āvāsapalibodho paṭhamaṃ chijjati;
由此可知，舍弃衣钵是从住处衣钵开始先断，
Cīvare niṭṭhite cīvarapalibodho chijjatī’’ti.
衣钵断后，衣钵的覆布亦随之断除。
Etena nayena sesamātikāvibhajanepi attho veditabbo. Ayaṃ pana viseso – ‘‘sanniṭṭhānantike dvepi palibodhā nevimaṃ cīvaraṃ kāressaṃ, na paccessanti citte uppannamatteyeva ekato chijjantīti. Vuttañhetaṃ –
依此引导，应当了解剩余的各类覆布分别断除的意义。但这里另有特别之处——“同处一处，不相隔离的两个覆布不应在心中同时发生断除，而是各自单独断除”，因为经上对此有明说：
‘‘Sanniṭṭhānantiko kathinuddhāro, vutto ādiccabandhunā;
“同处一处者，难于取出，如前所说的系着底索的衣带；
Etañca tāhaṃ vissajjissaṃ, dve palibodhā apubbaṃ acarimaṃ chijjantī’’ti.
舍弃也是如此，两个覆布先后依次断除。”
Evaṃ sabbakathinuddhāresu palibodhupacchedo veditabbo. So pana yasmā iminā ca vuttanayena parivāre ca āgatabhāvena sakkā jānituṃ, tasmā vitthārato na vutto. Ayaṃ panettha saṅkhepo – nāsanantike āvāsapalibodho paṭhamaṃ chijjati, cīvare naṭṭhe cīvarapalibodho chijjati. Yasmā cīvare naṭṭhe cīvarapalibodho chijjati, tasmā ‘‘nāsanantiko’’ti vuttaṃ.
由此，在所有难于取出的覆布中，应当了解覆布断除的次第。因为此条文和前后文说法及其配合关系，是可以明了其意的，所以不作赘述。简言之，在断衣钵之前，首先断除住处衣钵；在断除衣钵后，衣钵覆布才会断除。若衣钵覆布断除了，即称为“断舍衣钵”。
Savanantike cīvarapalibodho paṭhamaṃ chijjati, tasmā tassa saha savanena āvāsapalibodho chijjati.
在听法近旁，衣物警觉第一而断除，因此与此同在的住所警觉亦断除。
Āsāvacchedike āvāsapalibodho paṭhamaṃ chijjati. Cīvarāsāya upacchinnāya cīvarapalibodho chijjati. Ayaṃ pana yasmā ‘‘anāsāya labhati; āsāya na labhati; tassa evaṃ hoti ‘idhevimaṃ cīvaraṃ kāressaṃ, na paccessa’’’ntiādinā nayena itarehi uddhārehi saddhiṃ vomissakadesano anekappabhedo hoti, tasmā parato visuṃ vitthāretvā vutto, idha na vutto. Idha pana savanantikassa anantaraṃ sīmātikkantiko vutto. Tattha cīvarapalibodho paṭhamaṃ chijjati, tassa bahisīme āvāsapalibodho chijjati. Sahubbhāre dve palibodhā apubbaṃ acarimaṃ chijjantīti.
断除烦恼者中住所警觉最先断除。衣物上的烦恼被断除后，衣物警觉断除。此处因缘是：有人以“无烦恼得，烦恼不得，因此就是‘我将在此保持此衣，不再取回’”等法，借由此类他说解脱、他解脱的教导而生多种差别。因此别处多有广论而今此处不说。但在听法近旁法之后，即有越界法说。其时衣物警觉最先断除，其外边界住所警觉断除。多重的二种警觉都是自初住起渐断。
§316-325
316-325. Evaṃ ādāyavāre sattakathinuddhāre dassetvā puna samādāyavārepi vippakatacīvarassa ādāyasamādāyavāresupi yathāsambhavaṃ teyeva dassitā. Tato paraṃ antosīmāyaṃ ‘‘paccessaṃ na paccessa’’nti imaṃ vidhiṃ anāmasitvāva ‘‘na paccessa’’nti imameva āmasitvā anadhiṭṭhitenā’’tiādinā nayena ca ye ye yujjanti, te te dassitā. Tato paraṃ ‘‘cīvarāsāya pakkamatī’’tiādinā nayena itarehi saddhiṃ vomissakanayena anekakkhattuṃ āsāvacchedikaṃ dassetvā puna disaṃgamiyavasena ca phāsuvihārikavasena ca niṭṭhānantikesu yujjamānā kathinuddhārā dassitā. Evaṃ pabhedato kathinuddhāraṃ dassetvā idāni ye tena tena kathinuddhārena palibodhā chijjantīti vuttā, tesaṃ paṭipakkhe dassento dveme bhikkhave kathinassa palibodhātiādimāha. Tattha cattenāti yena cittena so āvāso catto hoti, taṃ cattaṃ nāma, tena cattena. Vantamuttesupi eseva nayo. Sesaṃ sabbattha uttānamevāti.
第316至325条。如此示现于收受时关于七次难解的断除，后来于复次收受时也如法显示这般难解衣物收受。之后于住所内部，有法“不再取回、不再取回”的规则，离弃了这个仪式，单舍此法“不可取回”而不坚守它等规定；以此法理种种斗争，如实展现。这之后又用“衣物烦恼起时便退离”等教理，联合他说解脱法，反复示现断除烦恼的多种情况，同时兼有远离异域修行者、常住单处修行者等的住所不移者。如此根据差别，示现断除难解，现今说着种种断除难解的警觉断除，反之为了对治，特别说明有二种比库是难解的住所警觉。其处“四十”这意味着他所住住所就是“四十”，此“四十”乃以其住所所属被称“四十”。于还俗等处同理。如是都严格称谓。
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