29. Kathinatthāravinicchayakathā · 29. 展迦絺那抉择论
29. Kathinatthāravinicchayakathā二十九、咖提那衣铺展裁断论
§226
226.Kathinanti ettha (mahāva. aṭṭha. 306) pana kathinaṃ attharituṃ ke labhanti, ke na labhanti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhanti. Vuṭṭhavassavasena purimikāya vassaṃ upagantvā paṭhamapavāraṇāya pavāritā labhanti. Chinnavassā vā pacchimikāya upagatā vā na labhanti. ‘‘Aññasmiṃ vihāre vuṭṭhavassāpi na labhantī’’ti 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 khandhakabhāṇakattherā pariyesitvā ānetabbā. Kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti, ānisaṃso pana itaresaṃyeva hoti.
「咖提那」者，巴利大梵网集卷八第三〇六文中所说，如此『咖提那』的意义应如何解释？哪些能获得，哪些不能获得？据统计方法，西方诸国共有五人能获得，至上方的十万众中亦有五人，至于以下五人则不获。按照雨季修行律法，先到前面场所、在初次雨安居受制者能获。断除雨季者，后到者则不获。又有大殊胜说：「于他某修行处，即使是雨季修行者亦不得。」而前面场所到来者皆能成为群聚齿轮，获缘者不俱，缘者则若他处者也。若前面场所有人四人、三人、二人、一人，余者便充当齿轮而给以咖提那荈织。如今有四比库到，带满雨季的沙玛内拉一人，若彼后方得授比库具足戒，则兼能成为群聚齿轮并得缘。三人比库、二沙玛内拉、二比库与三沙玛内拉、一比库与四沙玛内拉等情况亦同此规则。若前面到者中无善于解释咖提那义者，须搜索擅长条款讲说的长老比库，向其请教。若能守持戒语，正当释义咖提那义，受施供养后便离去。所得缘分亦如他处者也。
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.
咖提那由谁授与？是由某天神、或人间的五位同道中的某一位授与。对于授予咖提那者，有其固定轨则。若此人不知此事而问：「师父，请问咖提那应如何授与？」则应如此答曰：「三件袈裟中某一件，当太阳升起时，持有的衣随即为‘咖提那袈裟’而受授。授予时，用此称作‘针’的工具，这针称为‘苏提’，又有‘百珠’、‘线轴’等器具，授予时需配合使用。与行者们和合持针，且授以丝线珠玉。」
Kathinatthārakenapi 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 santakena attharitabbaṃ. Itaro tathā tathā ovaditvā saññāpetabbo.
授咖提那义者须知，由布条聚合所成的针织衣，与蚕茧染色织物不同，不用染旧绸布或污秽布料，因此所附用的咖提那布料，须先净洗施以针线等衣物附件，由众多比库共同行使，随即焚烧染色针织衣，并付以珠玉，方才释义咖提那义。若被授者对于不净衣物执迷不悟，还持他种不合咖提那条件的布料，释义者须指出有多种不合条件的因缘，给予明辨。假如释义者因多重因缘不合，当予正面纠正、教导，使其心不迷乱。
Kathinaṃ pana kena attharitabbaṃ? Yassa saṅgho kathinacīvaraṃ deti. Saṅghena pana kassa dātabbaṃ? Yo jiṇṇacīvaro hoti. Sace bahū jiṇṇacīvarā, 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, kathinasāṭakā ca pelavā, sāruppatthāya dupaṭṭappahonakameva dātabbaṃ, ‘‘ahaṃ alabhanto ekapaṭṭaṃ pārupāmī’’ti vadantassapi dupaṭṭaṃ dātuṃ vaṭṭati. Yo pana lobhapakatiko hoti, tassa na dātabbaṃ. Tenapi ‘‘kathinaṃ attharitvā pacchā visibbitvā dve cīvarāni karissāmī’’ti na gahetabbaṃ. Yassa pana dīyati, tassa –
咖提那由谁授？由僧团授予。当咖提那袈裟为陈旧衣物时，应由年长的长老比库予以传授。若有多件陈旧衣物，须授予年高德长者。即使年长者能烧制旧衣并释其义者，亦为应授人。若年长者不行，年轻足智者可代之，亦属于应授人。僧团须推举大长老共同管理，有人当说：「诸位师父，请接纳我来制作并示范此义。」三件旧衣物中最陈旧者当授。对于破损阔布袈裟，仅须授予复补裁缝所需。若独一破补衣质坚实，且咖提那布料薄且柔软，仅补破损部位，即可授予，虽称「我得一独补布帛」亦当赐。若为贪用者，则不得授与。因此即便“授咖提那后分解，制作两件袈裟”亦不得接受。凡获者，其义为——
‘‘Suṇātu me, bhante, saṅgho, idaṃ saṅghassa kathinadussaṃ uppannaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno dadeyya kathinaṃ attharituṃ, esā ñatti.
「听我说，师父，僧团，由于僧团起此咖提那缺乏，若僧团中某名男比库应得此咖提那义，此乃正当传授。
‘‘Suṇātu me, bhante, saṅgho, idaṃ saṅghassa kathinadussaṃ uppannaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno deti kathinaṃ attharituṃ, yassāyasmato khamati imassa kathinadussassa itthannāmassa bhikkhuno dānaṃ kathinaṃ attharituṃ, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
「听我说，师父，僧团，若因僧团起此咖提那缺乏，僧团授予某名男比库释义此咖提那，恰当施主原谅此男比库的咖提那，实属适当。若非宽恕，则应责难。」
‘‘Dinnaṃ idaṃ saṅghena kathinadussaṃ itthannāmassa bhikkhuno kathinaṃ attharituṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (mahāva. 307) –
『捐赠者』（Dinnaṃ）此事于僧团，在规定的结集时节，即严格集合的比库女众之中，是否许可为某一僧众妇女名称的比库女服务者讲解严格集合时节的戒律。许可用于僧团，因此独自住于寂静中，依此而持守此法。」（大维摩诘经注307）
Evaṃ dutiyakammavācāya dātabbaṃ.
如是，第二种语训，即在严格集合戒律时节应施予的行为。
Evaṃ dinne pana kathine sace taṃ kathinadussaṃ niṭṭhitaparikammameva hoti, iccetaṃ kusalaṃ. No ce niṭṭhitaparikammaṃ hoti, ‘‘ahaṃ thero’’ti vā ‘‘bahussuto’’ti vā ekenapi 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.
如是，捐赠若于严格集合戒律时节为结集的完成行为，如果确实属于完成之行为，此时为善法。若非完成之行为，不能单独为‘我是长老’或‘广闻’者修成，必须所有众僧聚集，共同清洗被污秽染污的衣物，方可完毕。此即称为严格集合戒律（kathinavattaṃ），为佛陀教化之殊胜功德。过去迦叶尊者也曾设立严格集合戒律。其最优弟子苏迦长老名为严格集合戒律负责人。此尊者乃与八十六千比库共坐而立法。
Katapariyositaṃ pana kathinaṃ gahetvā atthārakena bhikkhunā sace saṅghāṭiyā kathinaṃ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā, ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vācā bhinditabbā. Sace uttarāsaṅgena kathinaṃ attharitukāmo hoti, porāṇako uttarāsaṅgo paccuddharitabbo, navo uttarāsaṅgo adhiṭṭhātabbo, ‘‘iminā uttarāsaṅgena kathinaṃ attharāmī’’ti vācā bhinditabbā. Sace antaravāsakena kathinaṃ attharitukāmo hoti, porāṇako antaravāsako paccuddharitabbo, navo antaravāsako adhiṭṭhātabbo, ‘‘iminā antaravāsakena kathinaṃ attharāmī’’ti vācā bhinditabbā.
若由比库女执掌严格集合戒律负责事务，欲代人于桑嘎帝衣（saṅghāṭi）上实行严格集合戒律负责人职责，则旧的桑嘎帝衣应予更新，新衣应加持施用，应断开‘以此桑嘎帝衣为严格集合戒律负责人身份’之语。若用上衣（uttarāsaṅga）实行严格集合戒律负责，应更新旧的上衣，加持新上衣，并断绝‘以此上衣为严格集合戒律负责人’之语。若用内衣（antaravāsaka）实行严格集合戒律负责，亦应旧衣更新、新衣加持，并断绝‘以此内衣为严格集合戒律负责人’之语。
Tena (pari. 413) 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. Tena kathinatthārakena bhikkhunā sambahule bhikkhū 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. Tena kathinatthārakena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo ‘‘atthataṃ, āvuso, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāhī’’ti. Tena anumodakena bhikkhunā ekaṃsaṃ uttarāsaṅgaṃ karitvā añjaliṃ paggahetvā evamassa vacanīyo ‘‘atthataṃ, āvuso, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmī’’ti. 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 anumodanāya gaṇassa anumodanāya puggalassa attharāya saṅghassa atthataṃ hoti kathinaṃ, gaṇassa atthataṃ hoti kathinaṃ, puggalassa atthataṃ hoti kathina’’nti (pari. 414).
故此，依照（经注413）记载，由严格集合戒律负责人比库女，率众施行严格集合戒律时，应一一向僧团致敬，合十礼拜，对众说：‘愿此为尊者等僧团严格集合戒律之实义，为法之严格集合戒律负责人，请予赞许。’比库们赞许回言：‘愿此为尊者等僧团严格集合戒律之实义，为法之严格集合戒律负责人，吾等予以赞同。’由严格集合戒律负责人比库女带领众多比库一一致敬，则诸比库亦以同样话语赞同。由严格集合戒律负责人比库女独自向一比库致敬，亦得同样回应。由此双方致敬赞同，则严格集合戒律戒体具足。此法成就已著，为众事之规定说有“严格集合戒律负责人与赞许者双方实义成立”。又说“无论僧团与团众、个人，皆不单独可行严格集合戒律，惟以僧团赞许、团体赞许、个人赞许协同成就，方成严格集合戒律之实义方可。”（经注414）
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. Avasesakathinānisaṃse balavavatthāni vassāvāsikaṭhitikāya dātabbāni, ṭhitikāya abhāve therāsanato paṭṭhāya dātabbāni, garubhaṇḍaṃ na bhājetabbaṃ. Sace pana ekasīmāya bahū vihārā honti, sabbehi bhikkhūhi sannipātāpetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭati.
如此解说，若严格集合戒律时，若授持者与施予者合同行持集合衣物及条件，施予者应以‘此是我们严格集合戒律衣所持有者，特此给予。’语赠予，僧团为无悔受者。若无调查即给予，认为可能作非正当处置，僧团则为批准所有权者。故若严格集合戒律负责人之余衣不堪用，僧团应审阅此等衣物，为其提供衣物与用具。赋予语训，行为规定仅限于单件。其余之严格集合戒律条件衣物，应供给瓦萨季居住之所必需器物，或于无长老居所时予以准备，不得损坏重量器物。倘若一行众多居众共处且分散住处，则必须众贤比库集合，共同为严格集合戒律事务事宜予以完成，分散各自行事不合宜。
‘‘Atthatakathinānaṃ vo, bhikkhave, pañca kappissanti, anāmantacāro asamādānacāro gaṇabhojanaṃ yāvadatthacīvaraṃ yo ca tattha cīvaruppādo. So nesaṃ bhavissatī’’ti (mahāva. 306) vacanato atthatakathinānaṃ bhikkhūnaṃ anāmantacārādayo pana pañcānisaṃsā labbhanti. Tattha anāmantacāroti anāmantetvā caraṇaṃ, yāva kathinaṃ na uddharīyati, tāva cārittasikkhāpadena anāpattīti vuttaṃ hoti. Asamādānacāroti cīvaraṃ asamādāya caraṇaṃ, cīvaravippavāsoti attho. Gaṇabhojananti gaṇabhojanasikkhāpadena anāpatti vuttā. Yāvadatthacīvaranti yāvatā cīvarena attho, tāvatakaṃ anadhiṭṭhitaṃ avikappitaṃ vaṭṭatīti attho. Yo ca tattha cīvaruppādoti tattha kathinatthatasīmāya matakacīvaraṃ vā hotu saṅghaṃ uddissa dinnaṃ vā saṅghikena tatruppādena ābhataṃ vā, yena kenaci ākārena yaṃ saṅghikaṃ cīvaraṃ uppajjati, taṃ tesaṃ bhavissatīti attho.
世尊言：『诸比库啊，与戒不相应的五种行为，将导致五种违犯：不受戒行为、不持戒行为、群体共食行为、超出法用的衣物使用，以及由此产生的衣物过失。』（《大毗婆沙论》306经）此处言及众比库注疏中不受戒等行为，将招致五种违犯。所谓不受戒行为，是指未受到戒律束缚，在戒律未明确解除之前，依旧违犯戒律的行为，故称为不受戒。所谓不持戒行为，是指未持戒而使用衣物，即非法取得或使用衣物，故称衣物不受行为。所谓群体共食，是指共餐戒律所禁止的某种共食行为，因触犯群食戒律而违犯戒律。所谓超出法用的衣物，指所用衣物超过应用范围，乃指非法占有、保管或使用多余衣物，未能适当遵守戒律约束。所谓衣物过失，是指因存在错误产出衣物，譬如所得衣物为他人属物，或因某种因缘而产生的戒律上禁止之衣物，由此产生的衣物违犯。综上，以上五种行为皆应当避免，否则必然招致违犯戒律的果报。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如此，在《圣典外律裁断摄》中
Kathinatthāravinicchayakathā samattā. · 咖提那衣铺展裁断论完毕。