8. Cīvarakkhandhako · 8. 衣篇集
8. Cīvarakkhandhako第八 衣篇集
Jīvakavatthukathādivaṇṇanā基瓦咖事缘等之解释
§329
329. Cīvarakkhandhake kammavipākanti kammapaccayautucittāhārasamuṭṭhitaṃ appaṭibāhiyarogaṃ sandhāya vuttaṃ kammajassa rogassa abhāvā.
329. 于衣法篇中关于业果的教导，业与心意作为因缘，所生之食（身心所摄取之法）不招致外在疾病的存在，因故论及业及其疾病的无有。
§330
330. Pāḷiyaṃ saṃyamassāti saṅgahaṇassa. Avisajjanassāti attho ‘‘yo saṃyamo so vināso’’tiādīsu (pe. va. 237) viya. Etassa saṃyamassa phalaṃ upajānāmāti yojanā. Tameva phalaṃ dassentī āha ‘‘varametaṃ…pe… āsitta’’nti. Keci pana ‘‘saṃyamassāti ānisaṃsassa, upayogatthe cetaṃ sāmivacana’’nti (sārattha. ṭī. mahāvagga 3.329-330) atthaṃ vadanti.
330. 以巴利语‘saṃyama’译为‘收摄’之意。‘Avisajjana’意指‘无毁灭’，含义如‘彼收摄即是灭尽’等（参见《巴利语词典卷下》237页）。以此收摄之效应而有所了解，称之为‘连接’。其果效表明，故言：‘这是更优之道……已生法’。但有些人谓‘saṃyama’意指‘因缘之互摄’，是为方便表说，意旨相通。（参见《要义注释》第三品第329-330节）
§336
336.Ussannadosoti sañjātapittādidoso. Sabbatthāti sakalasarīre.
336.『胆汁等病患炽盛』者，谓已生起之胆汁等诸病患。『遍于一切处』者，谓遍及全身。
§337
337.Mahāpiṭṭhiyakojavanti hatthipiṭṭhiyaṃ attharitabbatāya ‘‘mahāpiṭṭhiya’’nti laddhasamaññaṃ uṇṇāmayattharaṇaṃ.
337.『大背垫』者，乃因须铺展于象背之上，而得名『大背』之隆起铺垫物。
§338-9
338-9.Upaḍḍhakāsinaṃ khamamānanti aḍḍhakāsiagghanakaṃ. Pāḷiyaṃ kiṃ nu khoti katamaṃ nu kho.
338-9.『堪受半迦尸之价值』者，谓价值半迦尸钱。经文中『究竟是哪一种』者，即『到底是哪一种』之意。
§340-342
340-342.Upacāreti susānassa āsanne padese. Chaḍḍetvā gatāti kiñci avatvā eva chaḍḍetvā gatā, etena ‘‘bhikkhū gaṇhantū’’ti chaḍḍite eva akāmā bhāgadānaṃ vihitaṃ, kevalaṃ chaḍḍite pana katikāya asati ekato bahūsu paviṭṭhesu yena gahitaṃ, tena akāmabhāgo na dātabboti dasseti. Samānā disā puratthimādibhedā etesanti sadisāti āha ‘‘ekadisāya vā okkamiṃsū’’ti. Dhuravihāraṭṭhāneti vihārassa sammukhaṭṭhāne.
340-342. 于供养之座位处安置净具后；弃置而去，谓虽舍弃离开，实际仍是弃置，故说‘比库们应持有’，而弃而不肯还，不应索求施主财物。多种方向及前方有所异，谓其相似，故言‘或从一方向进去’。‘Dhuravihāraṭṭhāneti’即指于寺院之正前方场所。
Jīvakavatthukathādivaṇṇanā niṭṭhitā. · 基瓦咖事缘等之解释已毕。
Bhaṇḍāgārasammutiādikathāvaṇṇanā库房许可等说之解释
§343
343.Vihāramajjheti sabbesaṃ jānanatthāya vuttaṃ. Vaṇṇāvaṇṇaṃ katvāti paṭivīsappahonakatājānanatthaṃ haliddiyādīhi khuddakamahantavaṇṇehi yutte same koṭṭhāse katvā. Tenāha ‘‘same paṭivīse ṭhapetvā’’ti. Idanti sāmaṇerānaṃ upaḍḍhapaṭivīsadānaṃ. Phātikammanti pahonakakammaṃ. Yattakena vinayāgatena sammuñjanībandhanādihatthakammena vihārassa ūnakatā na hoti, tattakaṃ katvāti attho. Sabbesanti tatruppādavassāvāsikaṃ gaṇhantānaṃ sabbesaṃ bhikkhūnaṃ, sāmaṇerānañca. Bhaṇḍāgārikacīvarepīti akālacīvaraṃ sandhāya vuttaṃ. Etanti ukkuṭṭhiyā katāya samabhāgadānaṃ. Virajjhitvā karontīti kattabbakālesu akatvā yathārucitakkhaṇe karonti.
343.「住处之中」这句话是为了使一切众生知晓而说的。所谓「做各种各样的衣服」，是指用诸如姜黄等大小色泽不一的染料，染成大大小小的各种颜色后，放置在相同的堆里。由此说『放置在相同的堆中』。此谓沙玛内拉的被染色的布。所谓「染色作业」是指染色的工序。以佛教戒律中对缝补和捆扎的手工活，能够避免住所破损的减少，此因果故，说「做这个事情」。说「一切」是指包括那里栖宿的诸多比库、沙玛内拉。所谓供养衣钵衣物，是指为未到适龄的替代服装而准备的衣服。由此说「……造作分配」的意思。对于应造之时而未造者，一到合意时刻即造作完成。
Ettakena mama cīvaraṃ pahotīti dvādasagghanakeneva mama cīvaraṃ paripuṇṇaṃ hoti, na tato ūnenāti sabbaṃ gahetukāmoti attho.
借此缘故，我的衣服得以成熟丰满，犹如十二蓬莱仙岛，我的衣服并非因此而变得贫乏，『一切都应当承担』的意义即在此。
Bhaṇḍāgārasammutiādikathāvaṇṇanā niṭṭhitā. · 库房许可等说之解释已毕。
Cīvararajanakathādivaṇṇanā衣染色说等之解释
§344
344.Evañhi kateti vaṭṭādhārassa anto rajanodakaṃ, bahi challikañca katvā viyojane kate. Na uttaratīti kevalaṃ udakato pheṇuṭṭhānābhāvā na uttarati. Rajanakuṇḍanti pakkarajanaṭṭhapanakaṃ mahāghaṭaṃ.
344.如此造作，就是在佛塔底座的边缘设立池水，外边筑围栏加以区分。所谓『不是上面』，仅是说没有从水中产生泡沫的现象，不能算是上端。所谓「池塘」是指在外围设立池水的大缸。
§345
345.Anuvātādīnaṃ dīghapattānanti āyāmato, vitthārato ca anuvātaṃ. Ādi-saddena dvinnaṃ khandhānaṃ antarā mātikākārena ṭhapitapattañca ‘‘dīghapatta’’nti daṭṭhabbaṃ. Āgantukapattanti diguṇacīvarassa upari aññaṃ paṭṭaṃ appenti, taṃ sandhāya vuttaṃ. Taṃ kira idāni na karonti.
345.所谓「侧沿等长的长型条帛」是指具有长度和宽度的长条物。搭嘴字用来指示二者之间有毯状厚帛相隔，应称为「长条布」。所谓「附加的布」是指在长衣之上加盖另一块布，亦称为「附加布」，这段文字因此而说。如今据说不再制作这类物件。
§346
346. Pāḷiyaṃ nandimukhiyāti tuṭṭhimukhiyā, pasannadisāmukhāyāti attho.
346.经文中『喜面』者，谓『欢喜之面容』，其义为『面向清净欢喜之方向』。
§348
348.Acchupeyyanti patiṭṭhapeyyaṃ. Hatavatthakānanti purāṇavatthānaṃ. Anuddharitvāvāti aggaḷe viya dubbalaṭṭhānaṃ anapanetvāva.
348.「acchupeyyanti」意谓应当安置在基层。所谓「古旧衣物」是指先前的衣物。所谓不提取，是因其如陷入泥潭般，软弱无力，未能提起之故。
§349-351
349-351. Visākhavatthumhi kallakāyāti akilantakāyā. Gatīti ñāṇagati adhigamo. Abhisamparāyoti ‘‘sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karotī’’tiādinā (saṃ. ni. 5.1048) vutto ñāṇābhisamparāyo, maggañāṇayuttehi gantabbagativisesoti attho. Taṃ bhagavā byākarissati. ‘‘Dadāti dāna’’nti idaṃ annapānavirahitānaṃ sesapaccayānaṃ dānavasena vuttaṃ. Sovaggikanti saggasaṃvattanikaṃ.
在维萨卡此事中，所谓忉利天身，是指完整无缺的身躯。所谓去，是指出得智慧的行进与到达。所谓达成最终，谓凭诸如“萨咖天帝此次亲临此世，使众生达到苦的止息”等语（律藏第五卷1048经文）而称的智慧达成。此处意指在有道智慧的带领下，应当达到的特定去处。这是世尊所为的阐述。所谓“施予施物”，这是指以食饮为条件的余依施赠。所谓至福，是指天界的相续。
§359
359.Aṭṭhapadakacchannenāti aṭṭhapadakasaṅkhātajūtaphalakalekhāsaṇṭhānena.
所谓八步舍利篦指的是名为“八步舍利”的秃果果实所附着的壳层组织。
§362
362. Pāḷiyaṃ nadīpāraṃ gantunti bhikkhuno nadīpāragamanaṃ hotīti attho. Aggaḷaguttiyeva pamāṇanti imehi catūhi nikkhepakāraṇehi ṭhapentenapi aggaḷaguttivihāre eva ṭhapetuṃ vaṭṭatīti adhippāyo. Nissīmāgatanti vassānasaṅkhātaṃ kālasīmaṃ atikkantaṃ, taṃ vassikasāṭikacīvaraṃ na hotīti attho.
巴利语中，“前往河彼岸”，指的是比库去到河的彼岸，意即比库之渡河往彼岸的行为。关于阿迦罗古砥之处的大小，依据这四种供奉之因，即使设立，也应局限于阿迦罗古砥寺院内，这是其主要意旨。所谓超出村庄，指的是超越以年为单位的时限，意即超过雨安居用布若干岁数之衣所限定的期间。
Cīvararajanakathādivaṇṇanā niṭṭhitā. · 染衣论等的解释已经完成。
Saṅghikacīvaruppādakathāvaṇṇanā僧团共有衣物所得论的解释
§363
363.Pañca māseti accantasaṃyoge upayogavacanaṃ. Vaḍḍhiṃ payojetvā ṭhapitaupanikkhepatoti vassāvāsikassatthāya dāyakehi vaḍḍhiṃ payojetvā ṭhapitaupanikkhepato. ‘‘Idha vassaṃvutthasaṅghassā’’ti idaṃ abhilāpamattaṃ. Idha-saddaṃ pana vinā ‘‘vassaṃvutthasaṅghassa demā’’ti vuttepi so eva nayo. Anatthatakathinassāpi pañca māse pāpuṇātīti vassāvāsikalābhavasena uppannattā anatthatakathinassāpi vutthavassassa pañca māse pāpuṇāti. Vakkhati hi ‘‘cīvaramāsato paṭṭhāya yāva hemantassa pacchimo divaso, tāva vassāvāsikaṃ demāti vutte kathinaṃ atthataṃ vā hotu anatthataṃ vā, atītavassaṃvutthānameva pāpuṇātī’’ti (mahāva. aṭṭha. 379). Tato paranti pañcamāsato paraṃ, gimhānassa paṭhamadivasato paṭṭhāyāti attho. ‘‘Kasmā? Piṭṭhisamaye uppannattā’’ti idaṃ ‘‘udāhu anāgatavasse’’ti imassānantaraṃ daṭṭhabbaṃ. Potthakesu pana ‘‘anatthatakathinassāpi pañca māse pāpuṇātī’’ti imassānantaraṃ ‘‘kasmā piṭṭhisamaye uppannattā’’ti idaṃ likhanti, taṃ pamādalikhitaṃ piṭṭhisamaye uppannaṃ sandhāya ‘‘anatthatakathinassāpī’’ti vattabbato. Vutthavasse hi sandhāya ‘‘anatthatakathinassāpī’’ti vuttaṃ, na ca piṭṭhisamaye uppannaṃ vutthavassasseva pāpuṇātīti sammukhībhūtānaṃ sabbesampi pāpuṇanato. Teneva vakkhati ‘‘sace pana gimhānaṃ paṭhamadivasato paṭṭhāya evaṃ vadati, tatra sammukhībhūtānaṃ sabbesaṃ pāpuṇāti. Kasmā? Piṭṭhisamaye uppannattā’’ti (mahāva. aṭṭha. 179).
五个月是指极端的相聚时期，为用途用语。增长是以增加之意而言，由施予者为雨安居比库设立供养给予。所谓“此为雨安居比库”，此语乃称谓。去掉“此为”之辞，单说“雨安居比库”亦是同理。即使于非雨安居期间，亦应获五个月为雨安居之利益。文中曾曰“衣用至月，至寒季末日为止，彼时授予雨安居衣”，此处无论利益真伪，只论过去雨安居本身的称谓。由此前，衣用月满五个月，继而冬季首日为止，是其意旨。为什么？此时应因雨安居而已，此理应观于未来雨安居中。典籍中亦记“五个月即使非雨安居也应获得”，此后对“为何入雨季时产生”的记载有所疏忽。非雨安居时，犹以“非雨安居也应获五个月”的说法而行，众多被面见者皆应服受。进一步说“若于冬季首日授予，则众多被面见者皆应获得”，此谓何意？说是“因入雨季时产生”，此于《大威仪·八解》179经文中亦论之。
Duggahitānīti aggahitāni. Saṅghikānevāti attho. Itovāti therānaṃ dātabbatova, idānevāti vā attho.
所谓“不善行”，是指反善的行为。所谓“群体性关系”，这是意味着团体的义理。此处“此处”指尊长们应具备之物，“此处”亦有此义。
Saṅghikacīvaruppādakathāvaṇṇanā niṭṭhitā. · 僧团共有衣物所得论的解释已经完成。
Upanandasakyaputtavatthukathāvaṇṇanā释迦子伍波难德事论的解释
§364
364.‘‘Sattāhavārena aruṇameva uṭṭhāpetī’’ti idaṃ nānāsīmāvihāresu kattabbanayena ekasmimpi vihāre dvīsu senāsanesu nivutthabhāvadassanatthaṃ vuttaṃ, aruṇuṭṭhāpaneneva tattha vuttho hoti, na pana vassacchedaparihārāya. Antoupacārasīmāyapi yattha katthaci aruṇaṃ uṭṭhāpento attanā gahitasenāsanaṃ appaviṭṭhopi vutthavasso eva hoti, gahitasenāsane pana nivuttho nāma na hoti, tattha ca aruṇuṭṭhāpane pana sati hoti. Tenāha ‘‘purimasmiṃ bahutaraṃ nivasati nāmā’’ti, etena ca itarasmiṃ sattāhavārenāpi aruṇuṭṭhāpane sati eva appakataraṃ nivasati nāma hoti, nāsatīti dīpitaṃ hoti. Nānālābhehīti visuṃ visuṃ nibaddhavassāvāsikalābhehi. Nānūpacārehīti nānāparikkhepanānādvārehi. Ekasīmāvihārehīti dvinnaṃ vihārānaṃ ekena pākārena parikkhittattā ekāya upacārasīmāya antogatehi dvīhi vihārehi. Senāsanaggāho paṭippassambhatīti paṭhamaṃ gahito paṭippassambhati. Tatthāti yattha senāsanaggāho paṭippassaddho, tattha.
谓“七天的安排，于黎明时分即唤起”，此于各处寺院中，由不同侧面分别称谓，故在某一寺院内双寝室中，为显示俯卧及坐卧而称呼。所谓黎明唤起，主要为此用，非为断雨安居之义。甚至于副住宿范围，若有人于某处唤黎明，使其所占寝室即使不宽敞，仍有入雨安居之修持；虽寝室中无觉醒称谓，此处则有觉醒的状况。是故谓“前时有多居民”，由此，某处以七天的黎明唤起，亦有较少居民而称谓之，非消失，实为显著。所谓多种利益，是指不同的多样雨安居利益。所谓多种托付，是指不同的多样抚养与供给。所谓单一侧面寺院，是指两庙围殿以围栏隔开而归于一体，共属一个托付领域内由二寺院组成。所谓寝室桌椅之整齐，为第一为寝室所整治。此处意谓寝室桌椅间秩序宁静之地。
Upanandasakyaputtavatthukathāvaṇṇanā niṭṭhitā. · 释迦子伍波难德事论的解释已经完成。
Gilānavatthukathāvaṇṇanā病者事论的解释
§365-6
365-6.Bhūmiyaṃparibhaṇḍaṃ akāsīti gilānena nipannabhūmiyaṃ kiliṭṭhaṭṭhānaṃ dhovitvā haritūpalittaṃ kāresīti attho. Bhesajjaṃ yojetuṃ asamatthoti parehi vuttavidhimpi kātuṃ asamattho. Pāḷiyaṃ gilānupaṭṭhākānaṃ cīvaradāne sāmaṇerānaṃ ticīvarādhiṭṭhānābhāvā ‘‘cīvarañca pattañcā’’tiādi sabbattha vuttaṃ. Sacepi sahassaṃ agghati, gilānupaṭṭhākānaññeva dātabbanti sambandho.
土地的财物，指由土地构成的财产。所谓空无，谓没有现成财物。患病者依附的土地为污秽之所，洗涤后披挂青草叶为装饰，意在此处。药物无法调配，亦指不能由他人执行的事。巴利文中‘gilānupaṭṭhākānaṃ’（病人侍者）的衣袍施舍，及沙玛内拉无三衣持有者，诸处皆言‘既无衣亦无布匹’。即使施舍达到千件，唯病人侍者应被供养，彼此才有联系。
Gilānavatthukathāvaṇṇanā niṭṭhitā. · 病人事说明之解释已毕。
Matasantakakathādivaṇṇanā死者遗物说等之解释
§369
369.Aññanti cīvarapattato aññaṃ. Appagghanti atijiṇṇādibhāvena nihīnaṃ. Tatoti avasesaparikkhārato. Sabbanti pattaṃ, ticīvarañca.
369.『其他』者，谓异于袈裟与钵之其他物品。『价值低廉』者，谓因极度破旧等原因而低劣者。『由其余者』者，谓由其余诸资具而言。『一切』者，谓钵及三衣。
Tattha tattha saṅghassevāti tasmiṃ tasmiṃ vihāre saṅghasseva. Pāḷiyaṃ avissajjikaṃ avebhaṅgikanti āgatānāgatassa cātuddisassa saṅghasseva santakaṃ hutvā kassaci avissajjikaṃ avebhaṅgikaṃ bhavituṃ anujānāmīti attho.
‘tattha tattha saṅghassevā’t谓彼处彼处为僧团之所，即彼所住处也。巴利文中‘avissajjikaṃ’与‘avebhaṅgika’指已到或未到四分规则限制的僧团成员，意指成为正式且未犯律的会众。许可任何人成为未违犯四分律的僧团一员。
§371-2
371-2.Akkanāḷamayanti akkadaṇḍamayaṃ. Akkadussānīti akkavākena katadussāni, potthakagatikāni dukkaṭavatthukānīti attho. Dupaṭṭacīvarassa vā majjheti yaṃ niṭṭhite tipaṭṭacīvaraṃ hoti, tassa majjhe paṭalaṃ katvā dātabbānīti attho.
371-2.『由木天蓼茎制成』者，谓以木天蓼之茎杆所制。『木天蓼布』者，谓以木天蓼之树皮纤维所织之布，其义为如书页般薄软、以恶作为本质之物。或『双层袈裟之中间』者，谓应将其制成夹层，置于成品三层袈裟之中间层，如此给予之意。
§374
374.‘‘Sante patirūpe gāhake’’ti vuttattā gāhake asati adatvā bhājitepi subhājitamevāti daṭṭhabbaṃ.
‘Sante patirūpe gāhake’指配偶如同家中主人。言家中主人虽离去，分家仍须和平地继承，意在无争夺之义。
§376
376.Dakkhiṇodakaṃ pamāṇanti ‘‘ettakāni cīvarāni dassāmī’’ti paṭhamaṃ udakaṃ pātetvā pacchā denti. Taṃ yehi gahitaṃ, te bhāginova hontīti adhippāyo. Parasamuddeti jambudīpe. Tambapaṇṇidīpañhi upādāyesa evaṃ vutto.
376.『施水为量』者，意谓：先倒水[以示誓愿]，言『我将布施如此数量之衣』，此后方行给施。凡已受取此水者，即成为受施之人——此乃其义。『彼海之彼岸』者，指阎浮提。盖以铜叶洲为基准，故作此说。
Matasantakakathādivaṇṇanā niṭṭhitā. · 死者遗物说等之解释已毕。
Aṭṭhacīvaramātikākathāvaṇṇanā八衣母论说之解释
§379
379.Puggalādhiṭṭhānanayena vuttanti ‘‘sīmāya dāna’’ntiādinā vattabbe ‘‘sīmāya detī’’tiādi puggalādhiṭṭhānena vuttaṃ. ‘‘Apicā’’tiādinā paṭhamaleḍḍupātabhūtaparikkhepārahaṭṭhānato bahi dutiyaleḍḍupātopi upacārasīmā evāti dasseti. Dhuvasannipātaṭṭhānādikampi pariyante ṭhitameva gahetabbaṃ. Loke gāmasīmādayo viya lābhasīmā nāma visuṃ pasiddhā nāma natthi, kenāyaṃ anuññātāti āha ‘‘neva sammāsambuddhenā’’tiādi. Etena nāyaṃ sāsanavohārasiddhā, lokavohārasiddhā evāti dasseti. ‘‘Janapadaparicchedo’’ti idaṃ lokapasiddhasīmāsaddatthavasena vuttaṃ. Paricchedabbhantaraṃ pana sabbaṃ janapadasīmāti gahetabbaṃ, janapado eva janapadasīmā. Evaṃ raṭṭhasīmādīsupi. Tenāha ‘‘āṇāpavattiṭṭhāna’’ntiādi.
以“由个体所立论”来说，应当说“捐赠于界限处”等，此是根据个体所立论而言。“阿皮察”等语，表明首次出界的断绝，故称为初次出界；第二次出界，也是依从仪轨出界，这显示出仪轨界限的概念。对于复杂交叠之地，应当以界线明确之地作为界限。在世间，如村界等俗称为“利界”，实际上并无清浄无菌之意，因故称“非许可之处”，又说“非正觉者不可”。由此显示，该界限既是教法上的成就，也是世俗上的通用成就。所谓“乡域边界”即是世俗通用界限名词。在划定区边时，必须全部视为乡域界限，即乡域即是乡域之界限。诸如国家界限亦复如是。由此得名“出界立地处”等。
Pathavīvemajjhe gatassāti yāva udakapariyantā khaṇḍasīmattā vuttaṃ, upacārasīmādīsu pana abaddhasīmāsu heṭṭhāpathaviyaṃ sabbattha ṭhitānaṃ na pāpuṇāti, kūpādipavesārahaṭṭhāne ṭhitānaññeva pāpuṇātīti heṭṭhā sīmākathāyaṃ vuttanayena taṃtaṃsīmaṭṭhabhāvo veditabbo. Cakkavāḷasīmāya pana dinnaṃ pathavīsandhārakaudakaṭṭhānepi ṭhitānaṃ pāpuṇāti sabbattha cakkavāḷavohārattā.
土壤之间通过，至水域终止称为地段界限，出界界限等则非连续边界，低处的地面在各处皆不具备，其仅适于在井等有入口之地点才能达到界限。故在最下界的说明中，俨然有纵横界限之说。从天地圆周界限划分时，即使处于陆地与水交接处亦能达到界限，原因是无处不在的天地圆周运动所致。
Buddhādhivutthoti buddhena bhagavatā nivuttho. Pākavaṭṭanti nibaddhadānaṃ. Vattatīti pavattati. Tehīti yesaṃ sammukhe esa deti, tehi bhikkhūhi. Dutiyabhāge pana therāsanaṃ āruḷheti yāva saṅghanavakā ekavāraṃ sabbesaṃ bhāgaṃ datvā cīvare aparikkhīṇe puna sabbesaṃ dātuṃ dutiyabhāge therassa dinneti attho. Paṃsukūlikānampi vaṭṭatīti ettha ‘‘tuyhaṃ demā’’ti avuttattāti kāraṇaṃ vadanti. Yadi evaṃ ‘‘saṅghassa demā’’ti vuttepi vaṭṭeyya, ‘‘bhikkhūnaṃ dema, therānaṃ dema, saṅghassa demā’’ti (mahāva. aṭṭha. 379) vacanato bhedo na dissati. Vīmaṃsitabbamettha kāraṇaṃ.
“佛所宣说”是指由佛世尊宣示的。成块交界为绑定的地产。轮转即循环往复。给予者即施与者。指与之相对人员，是诸比库。次部分则指长老的座位上设定规则，即至完全剃度时，因一届比库首次均分布衣而无缺，再以同法分与所有长老者的含义。“尘堆衣”一类亦应包含其中，依因“为你等所给”而命名其理由。即使说“供养比库团”亦能成立，但与“供养诸比库、供养诸长老、供养僧团”之间无语义差别，故需予详察。
Pārupituṃ vaṭṭatīti paṃsukūlikānaṃ vaṭṭati. Bhikkhusaṅghassa ca bhikkhunīnañca dammīti vutte pana na majjhe bhinditvā dātabbanti ettha yasmā bhikkhunipakkhe saṅghassa paccekaṃ aparāmaṭṭhattā bhikkhunīnaṃ gaṇanāya bhāgo dātabboti dāyakassa adhippāyoti sijjhati, tathā dānañca bhikkhūpi gaṇetvā dinne eva yujjati. Itarathā hi kittakaṃ bhikkhūnaṃ dātabbaṃ, kittakaṃ bhikkhunīnanti na viññāyati, tasmā ‘‘bhikkhusaṅghassā’’ti vuttavacanampi ‘‘bhikkhūna’’nti vuttavacanasadisamevāti āha ‘‘bhikkhū ca bhikkhuniyo ca gaṇetvā dātabba’’nti. Tenāha ‘‘puggalo…pe… bhikkhusaṅghaggahaṇena aggahitattā’’ti. Bhikkhusaṅgha-saddena bhikkhūnaññeva gahitattā, puggalassa pana ‘‘tuyhañcā’’ti visuṃ gahitattā ca tatthassa aggahitatā daṭṭhabbā, ‘‘bhikkhūnañca bhikkhunīnañca tuyhañcā’’ti vuttaṭṭhānasadisattāti adhippāyo. Puggalappadhāno hettha saṅgha-saddo daṭṭhabbo. Keci pana ‘‘bhikkhusaṅghaggahaṇena gahitattā’’ti (sārattha. ṭī. mahāvagga 3.379) pāṭhaṃ likhanti, taṃ na sundaraṃ tassa visuṃ lābhaggahaṇe kāraṇavacanattā. Tathā hi visuṃ saṅghaggahaṇena gahitattāti visuṃ puggalassapi bhāgaggahaṇe kāraṇaṃ vuttaṃ. Yathā cettha puggalassa aggahaṇaṃ, evaṃ upari ‘‘bhikkhusaṅghassa ca tuyhañcā’’tiādīsupi saṅghādi-saddehi puggalassa aggahaṇaṃ daṭṭhabbaṃ. Yadi hi gahaṇaṃ siyā, saṅghatopi, visumpīti bhāgadvayaṃ labheyya ubhayattha gahitattā.
“能纳受”为尘堆衣的容纳能力。比库与比库尼的规矩所书，非分割而施与。因比库尼方面尚有僧团独立持守，予以分数施与，故称为施予者主管；同样施与时以比库合计所施才算成立。若另法则，则无法明辨“分别施与比库”和“分别施与比库尼”，所以说“比库与比库尼合计施与”。因此有“个体……由僧团全部吸摄”之语。僧团一词由比库独摄，是对个体吸摄以上的摄受称呼，“比库与比库尼合计吸摄”则指个体以上的吸摄，这体现了个体收摄的层级差别。这里“个体摄受”为施与理由。若说“由僧团吸摄”，则应在语义层面将个体也含括，且“比库及比库尼合计吸摄”亦应视为个体摄受，因此二者都可成立。
Pūjetabbantiādi gihikammaṃ na hotīti dassanatthaṃ vuttaṃ. ‘‘Bhikkhusaṅghassa harā’’ti idaṃ piṇḍapātaharaṇaṃ sandhāya vuttaṃ. Tenāha ‘‘bhuñjituṃ vaṭṭatī’’ti. ‘‘Antohemante’’ti iminā anatthate kathine vassānaṃ pacchime māse dinnaṃ purimavassaṃvutthānaññeva pāpuṇāti, tato paraṃ hemante dinnaṃ pacchimavassaṃvutthānampi vutthavassattā pāpuṇāti. Hemantato pana paraṃ piṭṭhisamaye ‘‘vassaṃvutthasaṅghassā’’ti evaṃ vatvā dinnaṃ anantare vasse vā tato paresu vā yattha katthaci tasmiṃ vutthavassānaṃ sabbesaṃ pāpuṇāti. Ye pana sabbathā avutthavassā, tesaṃ na pāpuṇātīti dasseti. Sabbesampīti hi tasmiṃ bhikkhubhāve vutthavassānaṃ sabbesampīti attho daṭṭhabbo. ‘‘Vassaṃvutthasaṅghassā’’ti vuttattā sammukhībhūtānaṃ sabbesanti etthāpi eseva nayo. Atītavassanti anantarātītavassaṃ.
“应受供养”等句指出家业中没有非允许的事。所谓“拿取比库团之物”，是指托钵。由此说“可食”。所谓“冬季暮春”，指当前不利于施与的严冬及雨季后期，即去年雨季末的供与不能覆盖，故今年初雨季补给。冬季后期的施受，称为雨季完毕僧团施与。雨季后叫雨季未完僧团，则说明之前的雨季供养全已成就。所谓“全部成就”，即当时住僧雨季供养均已成就。这即使是眼前事，也要承认此规定。前雨季，即非紧接的前雨季也称如此。
Uddesaṃ gahetuṃ āgatoti uddese aggahitepi antevāsikovāti vuttaṃ. Gahetvā gacchantoti pariniṭṭhitauddeso hutvā gacchanto. ‘‘Vattaṃ katvā uddesaparipucchādīni gahetvā vicarantāna’’nti idaṃ ‘‘uddesantevāsikāna’’nti imasseva visesanaṃ, tena uddesakāle āgantvā uddesaṃ gahetvā gantvā aññattha nivasante anibaddhacārike nivatteti.
“为取藏奉行来”意指取用时有意图，谓“取持并行”以示其为界限之意。已取得而行，即行为完成。有“完成任务后对意图的请教”等，是针对“有意取用者”的特殊说明，因此取用期间来而后去，非他处长居，乃为回转。
Aṭṭhacīvaramātikākathāvaṇṇanā niṭṭhitā. · 八衣母论说之解释已毕。
Cīvarakkhandhakavaṇṇanānayo niṭṭhito. · 衣篇集解释之方法已毕。