13. Dānalakkhaṇādivinicchayakathā · 13. 布施相等抉择论
13. Dānalakkhaṇādivinicchayakathā13. 施之特相等抉择论
§69
69.Dānavissāsaggāhehilābhassa pariṇāmananti ettha tāva dānanti attano santakassa cīvarādiparikkhārassa saddhivihārikādīsu yassa kassaci dānaṃ. Tatridaṃ dānalakkhaṇaṃ – ‘‘idaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi vissajjāmī’’ti vā ‘‘itthannāmassa demi…pe… vissajjāmī’’ti vā vadati, sammukhāpi parammukhāpi dinnaṃyeva hoti. ‘‘Tuyhaṃ gaṇhāhī’’ti vutte ‘‘mayhaṃ gaṇhāmī’’ti vadati, sudinnaṃ suggahitañca. ‘‘Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ hotī’’ti vutte ‘‘mama santakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī’’ti vadati, dudinnaṃ duggahitañca. Neva dātā dātuṃ jānāti, na itaro gahetuṃ, sace pana ‘‘tava santakaṃ karohī’’ti vutte ‘‘sādhu, bhante, mayhaṃ gaṇhāmī’’ti gaṇhāti, suggahitaṃ. Sace pana eko ‘‘idaṃ cīvaraṃ gaṇhāhī’’ti vadati, itaro ‘‘na gaṇhāmī’’ti vadati, puna so ‘‘dinnaṃ mayā tuyhaṃ, gaṇhāhī’’ti vadati, itaropi ‘‘na mayhaṃ iminā attho’’ti vadati, tato purimopi ‘‘mayā dinna’’nti dasāhaṃ atikkāmeti, pacchimopi ‘‘mayā paṭikkhitta’’nti, kassa āpattīti? Na kassaci. Yassa pana ruccati, tena adhiṭṭhahitvā paribhuñjitabbaṃ. ‘‘Itthannāmassa dehī’’ti dinnaṃ yāva parassa hatthaṃ na pāpuṇāti, tāva yo pahiṇati, tasseva santakaṃ, ‘‘itthannāmassa dammī’’ti dinnaṃ pana yassa pahīyati, tassa santakaṃ. Tasmā bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘idaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge yo pahiṇati, tassa vissāsā gaṇhāti, suggahitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, duggahitaṃ.
关于施舍信任乃因利得之转变，此处所谓“施舍”是指施与自己所有的僧衣等具足物时，于信仰持有者身上有施舍之行为。此施舍具有以下特征：施者言『这属于你，我予你，施舍你，布施你，抛弃你，作为放弃财产者』，或言『这属于某比库，我予他，施舍他，放弃他』；且当面对面或背对背都算作施与。接受者若言『你收下吧』，施舍者应答『我收下』，此为心悦诚服。说『这是你所有，愿此为你所有，愿此成为你所有』时，施舍者言『我为你所有，我愿你所有，我将令你所有』，此为不悦接受。施舍者不知如何施与，接受者不知如何收受。若说『这是你所有』时，接受者答『好，比库我收下』则心悦诚服。若一方言『这僧衣你收下』，他答『不收』；一方言『我施与你，收下吧』，一方答『我不需此物』，如是争论，前者说『此曾为我所施』，后者说『此曾弃置我手』，什么过失呢？无有过失。若谁喜爱当珍惜享用。『这是某比库所持』之物，未至他手不可取，取者即为其所有；『这是某比库所弃』之物，夺者即为其所有。故比库把僧衣置于比库手时常言『此为某比库所有』。置于内室者因信任委托，心悦诚服。谁夺取为不悦接受。
Bhikkhu (mahāva. 378-379) bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge suṇāti ‘‘yo pahiṇati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, duggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge suṇāti ‘‘yassa pahīyati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Yo pahiṇati, tassa vissāsā gaṇhāti, suggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge suṇāti ‘‘ubho kālakatā’’ti, yo pahiṇati, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ. Yassa pahīyati, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge yo pahiṇati, tassa vissāsā gaṇhāti, duggahitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, suggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge suṇāti ‘‘yo pahiṇati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, suggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge suṇāti ‘‘yassa pahīyati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ. Yo pahiṇati, tassa vissāsā gaṇhāti, duggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge suṇāti ‘‘ubho kālakatā’’ti. Yo pahiṇati, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Yassa pahīyati, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ.
比库（大部义，卷378-379）将僧衣放于另一比库手中谓『此僧衣为某比库所有』。他在内室听闻『置者为盗贼』，则持有此僧衣者当即处置，是自处分。若他夺取，则信任丧失，是不悦接受。比库放僧衣于他手谓『此向某比库所有』，他听闻『夺者为盗贼』，持者彼衣自处分，二重处分。若夺者，信任发生，心悦诚服。比库放僧衣谓『此属于某比库所有』，他听闻『二者俱为盗贼』，夺者处分是自处分。夺者信任丧失，不悦接受。比库放僧衣谓『此为某比库所有』，听闻『夺者为盗贼』，此衣被处分，一重处分。夺者信任丧失，是不悦接受。比库放衣谓『此为某比库所有』，听闻『二盗贼俱存』，夺者处分二次。夺者信任发生，心悦诚服。
Pariccajitvā dinnaṃ puna kenaci kāraṇena kupito āharāpetuṃ na labhati. Attanā dinnampi hi cīvaraṃ sakasaññāya acchindato nissaggiyaṃ, aññaṃ parikkhāraṃ antamaso sūcimpi acchindato dukkaṭaṃ. Sace pana ‘‘bhante, tumhākaṃ idaṃ sāruppa’’nti sayameva deti, gahetuṃ vaṭṭati. Atha pana ‘‘āvuso, mayaṃ tuyhaṃ ‘vattapaṭivattaṃ karissati, amhākaṃ santike upajjhaṃ gaṇhissati, dhammaṃ pariyāpuṇissatī’ti cīvaraṃ adamhā, so dāni tvaṃ na vattaṃ karosi, na upajjhaṃ gaṇhāsi, na dhammaṃ pariyāpuṇāsī’’ti evamādīni vutto ‘‘bhante, cīvaratthāya maññe bhaṇatha, idaṃ vo cīvara’’nti deti, evampi vaṭṭati. Disāpakkamantaṃ vā pana daharaṃ ‘‘nivattetha na’’nti bhaṇati, so na nivattati, cīvare gahetvā nirundhathāti, evañce nivattati, sādhu. Sace ‘‘pattacīvaratthāya maññe tumhe bhaṇatha, gaṇhatha na’’nti deti, evampi vaṭṭati. Vibbhamantaṃ vā disvā ‘‘mayaṃ tuyhaṃ ‘vattaṃ karissatī’ti pattacīvaraṃ adamhā, so dāni tvaṃ vibbhamitvā carasī’’ti vadati, itaro ‘‘gaṇhatha tumhākaṃ pattacīvara’’nti deti, evampi vaṭṭati. ‘‘Mama santike upajjhaṃ gaṇhantasseva demi, aññattha gaṇhantassa na demi, vattaṃ karontasseva demi, akarontassa na demi, dhammaṃ pariyāpuṇantasseva demi, apariyāpuṇantassa na demi, avibbhamantasseva demi, vibbhamantassa na demī’’ti evaṃ pana dātuṃ na vaṭṭati, dadato dukkaṭaṃ, āharāpetuṃ pana vaṭṭati, vissajjetvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo. Ayaṃ tāva dāne vinicchayo.
弃置后所施与之物，因某因缘不悦而取回，恰当不得。自已所施僧衣若误认为己物而取回，称为应弃，别类具足物误认为己物而取回乃恶行。若有人言『长老，此物与你相似』而将其付与本人，应当收受。又若有人言『长老，我们与你誓言反复，彼时善知识护持，法得充满』，却不接受此衣，则长老言『此为你衣，应受护持，非我们所有』。如是言语则成法义。若近者譬如孩童言『应还回去』，不还遂拿走，之后还回则善。若言『为衣施』则法义。若谓『在我前护持此衣，我只给护持者，非他』，此时给与不可，给而则恶行。取而给与且称这是窃盗，弃而收受则法。施与、弃置、取回、收受皆作禁戒案。此即施舍判决。
§70
70.Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ –
施舍信任之标识，须借由此经明了—
‘‘Anujānāmi , bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano hotī’’ti (mahāva. 356).
『我许可，比库们，具备五种条件者受信，受见，已成就，已宣说，已生存，已收持，心里愉悦』（大部义卷356）。
Tattha (pārā. aṭṭha. 1.131) sandiṭṭhoti diṭṭhamattakamitto. Sambhattoti daḷhamitto. Ālapitoti ‘‘mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī’’ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāvajīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite tuṭṭhacitto hoti. ‘‘Evarūpassa santakaṃ gahite me attamano bhavissatī’’ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni, vissāsaggāho pana tīhi aṅgehi ruhati sandiṭṭho, jīvati, gahite attamano, sambhatto, jīvati, gahite attamano, ālapito, jīvati, gahite attamanoti. Yo pana na jīvati, na ca gahite attamano hoti, tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Anattamanassa santakaṃ tasseva dātabbaṃ, yo pana paṭhamaṃyeva ‘‘suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā’’ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati, yopi adātukāmo, cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana ‘‘mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā’’ti vutte ‘‘gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, taṃ pākatikaṃ kātuṃ vaṭṭatī’’ti vadati, ayaṃ paccāharāpetuṃ labhati. Ayaṃ vissāsaggāhe vinicchayo.
此五条件中，受见是指仅见之义，已成就是坚定之义，已宣说谓『你曾愿我持有之物，可实际接受，无须再查询原因』。已生存是指即使卧床不起，生命感官未断。已收持心意满意，谓『我愿持有该护持物，知其心意愉悦』。五项心境渐次成立。若未生存，未心悦，则护持者仍须赠与。以此赠与维持所有财产者，无论是其所属或僧伽出家者，皆须受与。非满足心意者之护持者，亦得其施与。若初次施舍者言『施舍得当，你持有并护持为我所有』，无论口义分别或心念部分谅解，之后若因某缘恼怒而欲收回，不得。若欲不予者，心中同意不语，亦不得收回。若言『你持有或辱損我所持之物』，则能收回。此即施舍信任判别法。
§71
71.Lābhassa pariṇāmananti idaṃ pana aññesaṃ atthāya pariṇatalābhassa attano aññassa vā pariṇāmanaṃ sandhāya vuttaṃ. Tatrāyaṃ vinicchayo (pārā. aṭṭha. 2.659-660) – saṅghassa pariṇataṃ sahadhammikānaṃ vā gihīnaṃ vā antamaso mātusantakampi ‘‘idaṃ mayhaṃ dehī’’ti saṅghassa pariṇatabhāvaṃ ñatvā attano pariṇāmetvā gaṇhantassa nissaggiyaṃ pācittiyaṃ, ‘‘imassa bhikkhuno dehī’’ti evaṃ aññassa pariṇāmentassa suddhikapācittiyaṃ. Tasmā yopi vassikasāṭikasamaye mātugharepi saṅghassa pariṇataṃ vassikasāṭikaṃ ñatvā attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ, parassa pariṇāmeti, suddhikapācittiyaṃ. Manussā ‘‘saṅghabhattaṃ karissāmā’’ti sappitelādīni āharanti, gilāno cepi bhikkhusaṅghassa pariṇatabhāvaṃ ñatvā kiñci yācati, nissaggiyaṃ pācittiyameva. Sace pana so ‘‘tumhākaṃ sappiādīni ābhatāni atthī’’ti pucchitvā ‘‘āma, atthī’’ti vutte ‘‘mayhampi dethā’’ti vadati, vaṭṭati. Athāpi naṃ kukkuccāyantaṃ upāsakā vadanti ‘‘saṅghopi amhehi dinnameva labhati, gaṇhatha, bhante’’ti, evampi vaṭṭati.
关于利益的变更，这是针对他事利益以及自身和他人利益变更而说的。在这点上，判别（《巴拉铁迦》《论事》第八篇第2章第659-660节）是：对于僧团已经变更的事实，无论是同修还是在家人，甚至包括母亲与子女，有人认为“这是我的身躯”，了解僧团已发生变更，自己发生变更后，接受者应受戒律中的逐出制裁；若认为“这是某比库的身躯”，则对他人发生的变更，应受清净过戒律。因此，即使在雨安居季节，在母家也应知僧团已变更，自己变更应受逐出戒律，他人变更应受清净过戒律。人们说“我们要扶养僧团”，带来柴火等物品，病者若知晓僧团已变更，还向僧团乞求东西，只应受逐出戒律。若向乞者问“你有柴火等物吗”，乞者回答“有”，若说道“我也给你”，则滋生纷争。即使如此，居士们仍说“僧团和我们所得只是施给的日用，请受用吧，尊者”，由此产生纠纷。
Ekasmiṃ vihāre saṅghassa pariṇataṃ aññavihāraṃ uddisitvā ‘‘asukasmiṃ nāma vihāre saṅghassa dethā’’ti pariṇāmeti, ‘‘kiṃ saṅghassa dānena, cetiyassa pūjaṃ karothā’’ti evaṃ cetiyassa vā pariṇāmeti, dukkaṭaṃ. Cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā gaṇassa vā puggalassa vā pariṇāmeti, dukkaṭameva. Niyametvā aññacetiyassa atthāya ropitamālāvacchato aññacetiyamhi pupphampi āropetuṃ na vaṭṭati, ekassa cetiyassa pana chattaṃ vā paṭākaṃ vā āropetvā ṭhitaṃ disvā sesaṃ aññacetiyassa dāpetuṃ vaṭṭati. Antamaso sunakhassapi pariṇataṃ ‘‘imassa sunakhassa mā dehi, etassa dehī’’ti evaṃ aññapuggalassa pariṇāmeti, dukkaṭaṃ. Sace pana dāyakā ‘‘mayaṃ saṅghabhattaṃ kātukāmā, cetiyapūjaṃ kātukāmā, ekassa bhikkhuno parikkhāraṃ dātukāmā, tumhākaṃ ruciyā dassāma, bhaṇatha kattha demā’’ti vadanti, evaṃ vutte tena bhikkhunā ‘‘yattha icchatha, tattha dethā’’ti vattabbā. Sace pana kevalaṃ ‘‘kattha demā’’ti pucchanti, ‘‘yattha tumhākaṃ deyyadhammo paribhogaṃ vā labheyya, paṭisaṅkhāraṃ vā labheyya, ciraṭṭhitiko vā assa, yattha vā pana tumhākaṃ cittaṃ pasīdati, tattha dethā’’ti vattuṃ vaṭṭati.
在某一寺院，人们指称僧团变更，称“阿须迦寺院的僧团有身躯”，说这是一种变更；有的说“用什么布施给僧团、供养佛塔”，这也是佛塔变更，犯了坏罪。佛塔变更，或他佛塔、僧团、结社、个人变更，皆是坏罪。若规定某佛塔为对象，用已植栽的花冠布施他佛塔，不允许把花插于他佛塔。若分别给一佛塔打伞或挂旗帜，见佛塔已立，允许供养其他佛塔。即使像厨夫这样的平民已变更，说“不要给此厨夫，这是他的身躯”，这也是坏罪。若布施者说“我们愿意扶养僧团，愿布施供养佛塔，愿供养某比库的用具，凭你们心意告诉我们何处布施”，对此，比库应说“随意布施何处即布施何处”。若有人单问“要布施何处”，则应说“布施何处使你们得所供养法、享受果报，或拥有长期存在，或令心安住，便可布施”。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如是于经外律藏抉择集中
Dānalakkhaṇādivinicchayakathā samattā. · 施之特相等抉择论已毕。