4. Nissaggiyakaṇḍo · 4. 尼萨耆亚篇

158 段 · CSCD 巴利原典

4. Nissaggiyakaṇḍo4. 尼萨耆亚篇

1. Cīvaravaggo

第一篇　衣篇

1. Paṭhamakathinasikkhāpadavaṇṇanā1. 第一咖提那学处释义

§459

459.Samitāvināti samitapāpena. Gotamakacetiyaṃ nāma gotamayakkhassa cetiyaṭṭhāne katavihāro vuccati.

「已息灭者」，即已息灭诸恶者。所谓「果德玛支提」，是指在果德玛亚卡的支提处所建造的寺院。

§461

461.Navamaṃ vā dasamaṃ vāti bhummatthe upayogavacanaṃ. Sace bhaveyyāti sace kassaci kaṅkhā bhaveyya. Vuttasadisanti dasamaṃ vāti vuttasadisaṃ paricchedasadisaṃ, ‘‘vuttasadisamevā’’tipi likhanti. Dhāretunti ettha āhāti pāṭhaseso daṭṭhabbo.

「第九或第十」，此为表示处所义的用格作为目的格之用法。「若有」，即若某人有疑惑。「如所说者」，即「或第十」所说，与所说相同的界定，亦有写作「正如所说者」。「持用」一词，此处应见「阿哈」为文本的省略补足。

§463

463.Sūciyā paṭisāmananti sūcighare saṃgopanaṃ, idañca sūcikammassa sabbassa pariniṭṭhitabhāvadassanatthaṃ vuttaṃ. Etanti naṭṭhacīvaraṃ. Etesampīti naṭṭhacīvarādīni parāmasati, tena cīvarapalibodhābhāvaṃ dasseti. Dutiyassa palibodhassāti āvāsapalibodhassa. Ettha ca niṭṭhitacīvarasmiṃ, ubbhatasmiṃ kathineti dvīhi padehi dvinnaṃ palibodhānaṃ abhāvadassanena atthatakathinassa pañcamāsabbhantare yāva cīvarapalibodhaāvāsapalibodhesu aññataraṃ na upacchijjati, tāva atirekacīvaraṃ dhāretuṃ vaṭṭatīti dīpeti. Pakkamanaṃ anto assāti pakkamanantikā, evaṃ sesāpi veditabbā. Vitthāro panettha āgataṭṭhāne āvi bhavissati.

「以针收纳」，即收藏于针盒中。此句是为了显示一切针线事务已全部完成。「此」，即失去的衣。「乃至彼等」，是指失去的衣等，藉此显示无衣障碍。「第二种障碍」，即住处障碍。此处，以「衣已完成」与「咖提那衣已撤除」两句，显示两种障碍皆不存在，从而说明：在已展开咖提那衣的五个月之内，只要衣障碍与住处障碍两者之一尚未中断，即可持用多余之衣。「离去之内」，即在离去之前，其余亦应如此理解。此处的详细说明，将在相关处出现时予以阐明。

Dasāhaparamaṃ kālanti accantasaṃyogavacanaṃ. Idañhi vuttaṃ hoti…pe… dasāhaparamabhāvoti idaṃ dasāhaparamatāpadassa atthamattadassanaṃ, dasāhaparamabhāvoti idañhi vuttaṃ hotīti evamettha yojanā veditabbā. Ayamatthotiādi dasāhaparamapadasseva adhippetatthadassanavasena vuttaṃ. Tattha ettako kāloti ‘‘dasāhaparamatā’’ti vutto yo kālo, so ettako kāloti attho.

「最多十日之期」，此为表示绝对连属的用法。此处所说的意思是……乃至……「最多十日之状态」，此句仅是显示「最多十日」一词的字面含义，其句法应理解为：「最多十日之状态，即此处所说之意」。「此义」等语，是就「最多十日」一词所意指之义而说。其中，「如此之期」，即所说「最多十日」之期，意为如此之长的时间。

Khomanti khomasuttehi vāyitaṃ khomapaṭacīvaraṃ, taṃ vākamayanti vadanti. Kappāsasuttehi vāyitaṃ kappāsikaṃ, evaṃ sesānipi. Kambalanti eḷakādīnaṃ lomamayasuttena vāyitapaṭaṃ. Bhaṅganti khomasuttādīni sabbāni, ekaccāni vā missetvā vāyitaṃ cīvaraṃ. Bhaṅgampi vākamayamevāti keci. Dukūlaṃ pattuṇṇaṃ somārapaṭaṃ cīnapaṭaṃ iddhijaṃ devadinnanti imāni pana cha cīvarāni etesaññeva anulomānīti visuṃ na vuttāni. Dukūlañhi sāṇassa anulomaṃ vākamayattā. ‘‘Pattuṇṇaṃ koseyyaviseso’’ti abhidhānakose vuttaṃ. Somāradese, cīnadese ca jātavatthāni somāracīnapaṭāni. Pattuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijanti ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ. Kapparukkhe nibbattaṃ, devadinnañca khomādīnaṃ aññataraṃ hotīti tesaṃ sabbesaṃ anulomāni. Manussānaṃ pakatividatthiṃ sandhāya ‘‘dve vidatthiyo’’tiādi vuttaṃ. Iminā dīghato vaḍḍhakīhatthappamāṇaṃ vitthārato tato upaḍḍhappamāṇaṃ vikappanupaganti dasseti. Tathā hi ‘‘sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo, vaḍḍhakīhatthena diyaḍḍho hattho hotī’’ti (pārā. aṭṭha. 2.348-349) kuṭikārasikkhāpadaṭṭhakathāyaṃ vuttaṃ, tasmā sugataṅgulena dvādasaṅgulā sugatavidatthi vaḍḍhakīhatthena diyaḍḍho hatthoti siddhaṃ. Evañca katvā ‘‘sugataṅgulena aṭṭhaṅgulaṃ vaḍḍhakīhatthappamāṇa’’nti āgataṭṭhānehi ca sameti.

「麻布」，即以麻线织成的麻布衣，有人称之为树皮制品。以棉线织成者为棉布，其余亦同。「毛毯」，即以羊等动物的毛线织成的布料。「混织」，即将麻线等全部，或将其中数种混合织成的衣。有人认为混织品也属于树皮制品。细棉布、精织布、索玛拉布、中国布、神通所生衣、天人所赐衣，此六种衣之所以未另行列出，是因为它们各自归属于前述诸类之中。细棉布因属树皮制品而归属于麻布类。论书中说「精织布是丝绸的一种」。产于索玛拉地区与中国地区的布料，即索玛拉布与中国布。精织布等三种因以虫所吐之丝线制成，故归属于丝绸类。「神通所生衣」，即因「善来比库」之功德神通而生起的衣。生于如意树者，以及天人所赐者，皆属于麻布等某一类，故此诸衣皆各有所归属。「两搩手」等语，是就人类通常的搩手而说。以此显示：纵向以木匠肘尺量为准，横向以其一半为准，方可进行净施。如《巴拉基咖注》建造小屋学处注疏中所说：「所谓善逝搩手，即现今中等男子的三搩手，以木匠肘尺量为一肘半。」由此可知，以善逝指节计，十二指节为一善逝搩手，以木匠肘尺量则为一肘半，此义得以成立。如此，与相关处所载「以善逝指节计，八指节为木匠肘尺之量」亦相符合。

Taṃ atikkāmayatoti ettha tanti cīvaraṃ, kālaṃ vā parāmasati. Tassa yo aruṇoti cīvaruppādadivasassa yo atikkanto aruṇo. Cīvaruppādadivasena saddhinti cīvaruppādadivasassa ādibhūtena atikkantaaruṇena saddhinti attho, idañca bhagavatā ‘‘dasāhaparama’’nti vatvā puna ‘‘ekādase aruṇuggamane’’ti vuttattā pubbāparasaṃsandanatthaṃ saddato gammamānampi ‘‘cīvaruppādadivasena saddhi’’nti evaṃ vuttaṃ. ‘‘Dasame aruṇe’’ti vutte eva hi dasāhaparamena saddhiṃ sameti. Divasapariyosānassa avadhibhūtaanāgatāruṇavasena hi divasaṃ atikkantaṃ nāma hoti, na pana divasassa ādibhūtāruṇavasena parivāsādīsu tathā aggahaṇato, idha pana bhagavatā divasassa ādiantaparicchedadassanavasena ‘‘ekādase aruṇuggamane’’ti vuttaṃ, tasmā aṭṭhakathāyaṃ divasassa ādibhūtaṃ taṃdivasanissitampi aruṇaṃ gahetvā ‘‘ekādase aruṇuggamane nissaggiyaṃ hotī’’ti vuttaṃ. Aruṇoti cettha sūriyuggamanassa purecaro vaḍḍhanaghanaratto pabhāvisesoti daṭṭhabbo.

「超越彼」者,此中「彼」者,指衣或时。「其黎明」者,指衣生起日已过去的黎明。「连同衣生起日」者,意为:连同作为衣生起日之始的已过去黎明。此义之所以如此说,是因为世尊说「最多十日」后,又说「第十一黎明升起时」,为了前后连贯之义,从词义理解亦应说为「连同衣生起日」。因为若仅说「第十黎明」,即与「最多十日」相合。日之超越,是以作为日终界限的未来黎明而言,而非以作为日之始的黎明而言,因为在别住等中未如此取故。但此处世尊为显示日之始末界限,故说「第十一黎明升起时」。因此注疏中取作为日之始、亦依附于该日的黎明,而说「第十一黎明升起时成尼萨耆亚」。此中「黎明」者,应视为日出之前行、增长浓密的夜之光明特相。

Vacanīyoti saṅghāpekkho. Vacanabhedoti ‘‘ñattiyaṃ dve āpattiyo saratī’’tiādinā vattabbanti adhippāyo.

「应告知」者,需僧团。「告知之别」者,意为:应以「在白中忆念两罪」等方式告知。

§468

468.‘‘Naidha saññā rakkhatī’’ti idaṃ vematikañca anatikkantasaññañca sandhāya vuttaṃ. Yopi evaṃsaññī tassapīti yo anatikkantasaññī, vematiko vā, tassapīti attho. Anaṭṭhato aviluttassa visesamāha ‘‘pasayhāvahāravasenā’’ti. Theyyāvahāravasena gahitampi idha naṭṭhaṃ.

「此处想不守护」者,此说关于疑惑想与未超越想。「即使如此想者亦」者,即使是未超越想者或疑惑者,亦如是,此为其义。对于从义理上未失之特殊性说「以强力取用之方式」。以盗取方式取得者,此处亦为失。

Anāpatti aññena kataṃ paṭilabhitvātiādi nisīdanasanthataṃ sandhāya vuttaṃ. Yena hi purāṇasanthatassa sāmantā sugatavidatthiṃ anādiyitvā navaṃ nisīdanasanthataṃ kataṃ, tassa taṃ nissaggiyampi tato aññassa paṭilabhitvā paribhuñjantassa anāpattikaranti sijjhanato ayamattho sabbanissaggiyesupi sijjhati.

「无罪,取得他人所作」等,是关于坐具敷具而说。因为若不依旧敷具之边缘善逝张手,而作新坐具敷具者,其尼萨耆亚,从彼取得他人之物而受用者无罪,此义成立故,此义在一切尼萨耆亚中亦成立。

§469

469.Ticīvaraṃ adhiṭṭhātunti saṅghāṭiādināmena adhiṭṭhātuṃ. ‘‘Na vikappetu’’nti iminā nāmena na vikappetuṃ, etena vikappitaticīvaro tecīvariko na hoti. Tassa tasmiṃ adhiṭṭhitaticīvare viya avippavāsādinā kattabbavidhi na kātabboti dasseti, na pana vikappane dosoti. Tato paranti catumāsato paraṃ vikappetvā paribhuñjituṃ anuññātanti keci vadanti, aññe pana ‘‘vikappetvā yāva āgāmivassānaṃ, tāva ṭhapetumeva vaṭṭatī’’ti vadanti, apare pana ‘‘vikappane na doso, tathā vikappitaṃ parikkhārādināmena adhiṭṭhahitvā paribhuñjitabba’’nti vadanti.

「决意三衣」者,以桑喀帝等名决意。「不应分配」者,以此名不应分配,由此已分配三衣者非三衣者。对彼显示:在彼已决意三衣上,如不离等应作之规定不应作,但非分配有过失。「从彼以后」者,有些人说:从四月以后分配而受用是允许的。另有人说:「分配后,直至来年瓦萨,如此保存是允许的。」又有人说:「分配无过失,如此已分配者应以资具等名决意而受用。」

Muṭṭhipañcakanti muṭṭhiyā upalakkhitaṃ pañcakaṃ, catuhatthe minitvā pañcamaṃ hatthaṃ muṭṭhiṃ katvā minitabbanti adhippāyo. Keci pana ‘‘muṭṭhihatthānaṃ pañcakaṃ muṭṭhipañcakaṃ, tasmā pañcapi hatthe muṭṭhiṃ katvāva minitabbā’’ti vadanti. Muṭṭhittikanti etthāpi eseva nayo. Dvihatthena antaravāsakena timaṇḍalaṃ paṭicchādetuṃ sakkāti āha ‘‘pārupanenā’’tiādi. Atirekanti sugatacīvarappamāṇato adhikaṃ. Ūnakanti muṭṭhipañcakādito ūnakaṃ, tena ca tesu ticīvarādhiṭṭhānaṃ na ruhatīti dasseti.

「拳五」者,以拳所标示的五,意为:量四张手后,作第五手为拳而量。有些人说:「拳手之五为拳五,因此五手皆应作拳而量。」「拳三」者,此处亦同此理。以二张手的下衣能遮覆三圆,故说「以披着」等。「过量」者,超过善逝衣量。「不足」者,少于拳五等,由此显示:以彼等不适合三衣决意。

Imaṃ saṅghāṭiṃ paccuddharāmīti imaṃ saṅghāṭiadhiṭṭhānaṃ ukkhipāmi pariccajāmīti attho. Kāyavikāraṃ karontenāti hatthena cīvaraṃ parāmasantena, cālentena vā. Vācāya adhiṭṭhātabbāti ettha kāyenapi cāletvā vācampi bhinditvā kāyavācāhi adhiṭṭhānampi saṅgahitanti veditabbaṃ ‘‘kāyena aphusitvā’’ti vuttattā. Duvidhanti ahatthapāsahatthapāsavasena duvidhaṃ. Tattha hatthapāso nāma aḍḍhateyyahattho vuccati. Dvādasahatthanti keci vadanti , taṃ idha na sameti. ‘‘Sāmantavihāre’’ti idaṃ ṭhapitaṭṭhānasallakkhaṇayogge ṭhitaṃ sandhāya vuttaṃ. Tato dūre ṭhitampi ṭhapitaṭṭhānaṃ sallakkhentena adhiṭṭhātabbameva. Tatthapi cīvarassa ṭhapitabhāvasallakkhaṇameva pamāṇaṃ. Na hi sakkā sabbathā ṭhānaṃ sallakkhetuṃ. Ekasmiṃ vihāre ṭhapetvā tato aññasmiṃ ṭhapitanti adhiṭṭhātuṃ na vaṭṭati. Keci pana ‘‘tathāpi adhiṭṭhite na doso’’ti vadanti, taṃ aṭṭhakathāya na sameti, vīmaṃsitabbaṃ. Adhiṭṭhahitvā ṭhapitavatthehīti parikkhāracoḷanāmena adhiṭṭhahitvā ṭhapitavatthehi, teneva ‘‘imaṃ paccuddharāmī’’ti parikkhāracoḷassa paccuddhāraṃ dasseti. Etena ca tecīvaradhutaṅgaṃ pariharantena paṃsukūlādivasena laddhaṃ vatthaṃ dasāhabbhantare katvā rajitvā pārupituṃ asakkontena parikkhāracoḷavasena adhiṭṭhahitvāva dasāhaṃ atikkametabbaṃ, itarathā nissaggiyaṃ hotīti dasseti. Teneva ‘‘rajitakālato pana paṭṭhāya nikkhipituṃ na vaṭṭati, dhutaṅgacoro nāma hotī’’ti (visuddhi. 1.25) visuddhimagge vuttaṃ. ‘‘Puna adhiṭṭhātabbānī’’ti idañca saṅghāṭiāditicīvaranāmena adhiṭṭhahitvā paribhuñjitukāmassa vasena vuttaṃ, itarassa pana purimādhiṭṭhānameva alanti veditabbaṃ. ‘‘Puna adhiṭṭhātabba’’nti iminā kappabindupi dātabbanti dasseti.

「我舍弃此桑喀帝」者,我舍弃此桑喀帝之决意,即舍离之义。「以身变化而作」者,以手触衣,或摇动之。「应以语决意」者,于此应知,以身摇动且以语破坏,以身语之决意亦摄入,因说「不以身触」故。「二种」者,依手臂范围与非手臂范围而为二种。其中,手臂范围者,谓一肘半之手臂。「十二肘」者,有人如是说,此于此处不合。「在附近住处」者,此依安置处所之标记可能而住者而说。即使住于彼处之远,若标记安置处所,亦应决意。于彼处,衣之安置状态之标记即为量度。实不可能完全标记处所。于一住处安置后,于彼之外安置者,不应决意。然有人说「如是决意亦无过失」,此与注疏不合,应审察。「以决意而安置之衣」者,以用具布之名决意而安置之衣,以此即显示「我舍弃此」之用具布之舍弃。以此显示,持守三衣头陀支者,以粪扫衣等方式所得之衣,于十日内不能作成、染色、披着者,应以用具布方式决意而度过十日,否则成尼萨耆亚。以此于《清净道论》中说「然自染色时起,不应放置,名为头陀贼」。「应再决意」者,此依以桑喀帝等三衣之名决意而欲受用者而说,然于其他者,前决意即足,应知。「应再决意」者,以此显示亦应给与适当点。

Baddhasīmāyaṃ avippavāsasīmāsammutisambhavato na tattha dupparihāratāti āha ‘‘abaddhasīmāyaṃ dupparihāra’’nti.

「于结界中,因无离衣界之认可而生,故于彼处无难持守」,故说「于未结界中难持守」。

Atirittappamāṇāya chedanakaṃ pācittiyanti āha ‘‘anatirittappamāṇā’’ti. Tato paraṃ paccuddharitvā vikappetabbāti vassikamāsato paraṃ adhiṭṭhānaṃ paccuddharitvā vikappetabbā, iminā catunnaṃ vassikamāsānaṃ upari adhiṭṭhānaṃ tiṭṭhatīti viññāyati tato paccuddharāyogā. Yañca mātikāṭṭhakathāyaṃ ‘‘vassikasāṭikā vassānamāsātikkamenāpi, kaṇḍupaṭicchādi ābādhavūpasamenāpi adhiṭṭhānaṃ vijahatī’’ti (kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) vuttaṃ, taṃ samantapāsādikāyaṃ natthi. Parivāraṭṭhakathāyañca ‘‘atthāpatti hemante āpajjati, no gimhe’’ti ettha idaṃ vuttaṃ ‘‘kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṃ vassikasāṭikaṃ nivāsento hemante āpajjati, kurundiyaṃ pana ‘kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī’ti vuttaṃ, tampi suvuttaṃ, ‘catumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetu’nti hi vutta’’nti (pari. aṭṭha. 323). Tattha mahāaṭṭhakathāyaṃ nivāsanapaccayā dukkaṭaṃ vuttaṃ, kurundaṭṭhakathāyaṃ pana apaccuddhārapaccayā, tasmā kurundiyaṃ vuttanayenāpi vassikasāṭikā vassānamāsātikkamepi adhiṭṭhānaṃ na vijahatīti paññāyati. Adhiṭṭhānavijahanesu ca vassānamāsaābādhānaṃ vigamena vijahanaṃ mātikāṭṭhakathāyampi na uddhaṭaṃ, tasmā samantapāsādikāyaṃ āgatanayena yāva paccuddhārā adhiṭṭhānaṃ tiṭṭhatīti gahetabbaṃ. Nahānatthāya anuññātattā ‘‘vaṇṇabhedamattarattāpi cesā vaṭṭatī’’ti vuttaṃ. ‘‘Dve pana na vaṭṭantī’’ti iminā saṅghāṭiādīsu viya dutiye adhiṭṭhānaṃ na ruhati, atirekacīvaraṃ hotīti dasseti. Mahāpaccariyaṃ cīvaravasena paribhogakiccassa abhāvaṃ sandhāya anāpatti vuttā senāsanaparikkhāratthāya dinnapaccattharaṇe viya. Yaṃ pana ‘‘paccattharaṇampi adhiṭṭhātabba’’nti vuttaṃ, taṃ senāsanatthāyevāti niyamitaṃ na hoti navasu cīvaresu gahitattā, tasmā attano nāmena adhiṭṭhahitvā nidahitvā parikkhāracoḷaṃ viya yathā tathā viniyujjitabbamevāti gahetabbaṃ. Pāvāro kojavoti imesampi paccattharaṇādīnaṃ lokepi voharaṇato senāsanaparikkhāratthāya dinnapaccattharaṇato visuṃ gahaṇaṃ kataṃ.

「超过量度者,有断截之巴吉帝亚」,故说「不超过量度」。「彼之后,舍弃决意而应分配」者,自雨季月之后,舍弃决意而应分配,以此知于四雨季月之上,决意存续,自彼舍弃之理。于《论母注疏》中所说「雨季浴衣,即使雨季月过,即使疮疥等病止息,亦舍弃决意」,此于《善见律毗婆沙》中无有。于《附随注疏》中,「有罪于冬季犯,非于夏季」,于此说此「于咖提咖满月之最后布萨日分配而安置之雨季浴衣,于冬季着用者犯,然于《古伦地》中说『于咖提咖满月日不舍弃而于冬季犯』,彼亦善说,因说『四月决意,彼之后分配』故」。其中,于大注疏中,因着用之缘故说恶作,然于《古伦地注疏》中,因不舍弃之缘故,故以《古伦地》中所说之理,雨季浴衣即使雨季月过,亦不舍弃决意,应知。于舍弃决意中,以雨季月与病之消失而舍弃,于《论母注疏》中亦未提及,故应以《善见律毗婆沙》中所来之理,取为乃至舍弃,决意存续。「因许可为沐浴故,即使仅色变之夜,此亦可」,如是说。「然二者不可」者,以此显示,如于桑喀帝等,第二决意不成立,成为多余衣。「大用具」者,依衣之受用作用之无有而说无罪,如为住处用具而给与之敷具。然所说「敷具亦应决意」,此非限定为住处故,因摄于九衣中,故应取为以自己之名决意而放置后,如用具布,应如是如是运用。「雨衣、毛毯」者,此等敷具等,因于世间亦有称呼,故与为住处用具而给与之敷具分别而取。

‘‘Hīnāyāvattanenā’’ti idaṃ antimavatthuṃ ajjhāpajjitvā bhikkhupaṭiññāya ṭhitassa ceva titthiyapakkantassa ca bhikkhuniyā ca bhikkhunibhāve nirapekkhatāya gihiliṅgatitthiyaliṅgaggahaṇaṃ sandhāya vuttaṃ. Sikkhaṃ apaccakkhāya gihibhāvūpagamanaṃ sandhāya vuttanti keci vadanti, taṃ na yuttaṃ tadāpissa upasampannattā, cīvarassa ca tassa santakattāvijahanato. Pamāṇacīvarassāti pacchimappamāṇaṃ sandhāya vuttaṃ. Dve cīvarāni pārupantassāti gāmappavese diguṇaṃ katvā saṅghāṭiyo pārupanaṃ sandhāya vuttaṃ. ‘‘Esa nayo’’ti iminā pamāṇayuttesu yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahatītiādiatthaṃ saṅgaṇhāti.

「以下劣之转」者,此依犯最后事而住于比库之承认者,及往外道者,及比库尼因于比库尼状态无所求而取在家相、外道相而说。有人说,依不舍学而往在家状态而说,此不合理,因彼时彼亦具上,及因衣于彼存在而不舍弃故。「量度衣」者,依最后量度而说。「着二衣者」者,依入村时折叠二重而着桑喀帝而说。「此理」者,以此摄入于量度具足者,于任何处,破洞舍弃决意等义。

Aññaṃ pacchimappamāṇaṃ nāma natthīti sutte āgataṃ natthīti adhippāyo. Idāni tameva vibhāvetuṃ ‘‘yañhī’’tiādi vuttaṃ, taṃ na sameti, saṅghāṭiādīnaṃ muṭṭhipañcakādiheṭṭhimappamāṇassa sutte anāgatattāti adhippāyo.

「无有其他最后量度」者,于经中所来者无有,此为意趣。今为阐明彼,说「因为」等,彼不合,桑喀帝等之五拳等下量度于经中未来,此为意趣。

Mahantaṃ vā khuddakaṃ karotīti ettha atimahantaṃ cīvaraṃ muṭṭhipañcakādipacchimappamāṇayuttaṃ katvā samantato chindanenāpi vicchindanakāle chijjamānaṭṭhānaṃ chiddasaṅkhyaṃ na gacchati adhiṭṭhānaṃ na vijahati evāti sijjhati, ‘‘ghaṭetvā chindati, na bhijjatī’’ti vacanena ca sameti. Parikkhāracoḷaṃ pana vikappanupagapacchimappamāṇato ūnaṃ katvā chinnaṃ adhiṭṭhānaṃ vijahati adhiṭṭhānassa anissayattā. Tāni puna baddhāni ghaṭitāni adhiṭṭhātabbamevāti veditabbaṃ . Keci pana ‘‘vassikasāṭikacīvare dvidhā chinne yadipi ekekaṃ khaṇḍaṃ pacchimapacchimappamāṇaṃ pahoti, ekasmiṃyeva khaṇḍe adhiṭṭhānaṃ tiṭṭhati, na itare, ‘‘dve pana na vaṭṭantī’’ti vuttattā. Nisīdanakaṇḍuppaṭicchādīsupi eseva nayoti vadanti.

「作大或作小」者,于此,极大之衣作成五拳等最后量度具足,即使从周围断截,于断截时,被断截处不成破洞数,决意不舍弃,如是成就,且与「缝合而断截,不破」之语相合。然用具布,作成少于分配不能及之最后量度而断截,舍弃决意,因决意之无所依。彼等再缝合、连接,应决意,应知。然有人说「雨季浴衣衣二分断截,即使各各一片能成最后最后量度,仅于一片决意存续,非于其他,因说『然二者不可』故。于坐具、疮疥敷等亦此理」,如是说。

Sammukhe pavattā sammukhāti paccattavacanaṃ, tañca vikappanavisesanaṃ, tasmā ‘‘sammukhe’’ti bhummatthe nissakkavacanaṃ katvāpi atthaṃ vadanti, abhimukheti attho. Atha vā sammukhena attano vācāya eva vikappanā sammukhāvikappanā. Parammukhena vikappanā parammukhāvikappanāti karaṇatthenāpi attho daṭṭhabbo, ayameva pāḷiyā sameti. Sannihitāsannihitabhāvanti āsannadūrabhāvaṃ. Ettāvatā nidhetuṃ vaṭṭatīti ettakeneva vikappanākiccassa niṭṭhitattā, atirekacīvaraṃ na hotīti dasāhātikkame na nissaggiyaṃ janetīti adhippāyo. Paribhuñjituṃ…pe… na vaṭṭatīti sayaṃ apaccuddharaṇaṃ paribhuñjane pācittiyaṃ, adhiṭṭhāne paresaṃ vissajjane dukkaṭañca sandhāya vuttaṃ.

「现前发生的」(sammukhe pavattā)这一词，是以第一格（主格）表述的，而该词又是对「转让」的限定语。因此，有论师将「现前」一词作为处格意义的离格用法来解释，其义为「面向」。或者，以自己的语言所作的转让，称为「现前转让」；以他人的语言所作的转让，称为「对面转让」——此义亦可从工具格的角度来理解，而此解释正与原典相符。「在场与不在场的状态」，即「近与远的状态」。「至此即足以存放」，意谓至此转让事务已告完成，该衣不再成为多余衣，即：超过十日亦不产生尼萨耆亚巴吉帝亚罪——此为其意趣。「受用……乃至……不得」，此语是就自己未经撤回转让而受用则犯巴吉帝亚、就决意及他人处分则犯恶作而说的。

Paribhogādayopi vaṭṭantīti paribhogavissajjanaadhiṭṭhānānipi. Api-saddena nidhetumpi vaṭṭatīti attho, etena ca paccuddhārepi kate cīvarampi vikappitacīvarameva hoti, na atirekacīvaraṃ. Taṃ pana ticīvarādināmena adhiṭṭhātukāmena adhiṭṭhahitabbaṃ, itarena vikappitacīvarameva katvā paribhuñjitabbanti dasseti. Keci pana ‘‘yaṃ vikappitacīvaraṃ, taṃ yāva aparibhogakālā apaccuddharāpetvāva nidahitabbaṃ, paribhogakāle pana sampatte paccuddharāpetvā adhiṭṭhahitvā paribhuñjitabbaṃ. Yadi hi tato purepi paccuddharāpeyya, paccuddhāreneva vikappanāya vigatattā atirekacīvaraṃ nāma hoti, dasāhātikkame ca nissaggiyaṃ pācittiyaṃ. Tasmā yaṃ aparibhuñjitvāva ṭhapetabbaṃ, tadeva vikappetabbaṃ, paccuddhāre ca kate antodasāheyeva adhiṭṭhātabbaṃ. Yañca aṭṭhakathāyaṃ ‘tato pabhuti paribhogādayopi vaṭṭantī’tiādi vuttaṃ, taṃ pāḷiyā virujjhatī’’ti vadanti, taṃ tesaṃ matimattameva. Pāḷiyañhi ‘‘antodasāhaṃ adhiṭṭheti, vikappetī’’ti (pārā. 469) ca ‘‘sāmaṃ cīvaraṃ vikappetvā apaccuddhāraṇaṃ paribhuñjeyya pācittiya’’nti (pāci. 373) ca ‘‘anāpatti so vā deti, tassa vā vissāsanto paribhuñjatī’’ti (pāci. 374) ca sāmaññato vuttattā, aṭṭhakathāyañca ‘‘imaṃ cīvaraṃ vā vikappanaṃ vā paccuddharāmī’’tiādinā paccuddhāraṃ adassetvā ‘‘mayhaṃ santakaṃ paribhuñja vā vissajjehi vā’’ti evaṃ attano santakattaṃ amocetvāva paribhogādivaseneva paccuddhārassa vuttattā, ‘‘tato pabhuti paribhogādayopi vaṭṭantī’’ti adhiṭṭhānaṃ vināpi visuṃ paribhogassa, nidahanassa ca vuttattā vikappanānantarameva paccuddharāpetvā anadhiṭṭhahitvā eva ticīvaravirahitaṃ vikappanārahaṃ cīvaraṃ paribhuñjituṃ, nidahituñca idaṃ pāṭekkaṃ vinayakammanti khāyati. Apica bahūnaṃ pattānaṃ vikappetuṃ, paccuddhāretuñca vuttattā paccuddhārena tesaṃ atirekapattatā dassitāti sijjhati tesu ekasseva adhiṭṭhātabbato. Tasmā aṭṭhakathāyaṃ āgatanayeneva gahetabbaṃ.

「受用等亦得」，即受用、处分、决意等亦得。「亦」字含义为：存放亦得。由此可知：即便已作撤回，该衣仍是已转让之衣，而非多余衣。若欲以三衣等名义决意该衣，则须加以决意；若非如此，则应以已转让之衣的方式受用——此处即在说明此义。然而，有些论师说：「凡已转让之衣，在尚未受用之前，不应令其撤回而存放；待受用时机到来，方令撤回，决意后再受用。若在此之前便令撤回，则因撤回而转让即告消失，该衣便成多余衣，超过十日则犯尼萨耆亚巴吉帝亚。因此，凡欲暂置不用者，方应转让；撤回之后，亦须在十日之内决意。至于注疏中所说『从此以后受用等亦得』等语，与原典相违。」——此不过是彼等自己的见解而已。原典中「在十日之内决意或转让」（巴拉基咖 469）、「自行转让衣后，未经撤回而受用，犯巴吉帝亚」（巴吉帝亚 373）、「无犯：彼人给予，或信任彼人而受用」（巴吉帝亚 374）等语，皆是泛泛而说；注疏中亦以「我撤回此衣或此转让」等语，未示明撤回之法，而以「属我之物，汝可受用或处分」之语，未解除其所有权，仅就受用等方式说明撤回——由此可知，「从此以后受用等亦得」一语，是在说明无需决意亦可单独受用及存放，即：紧接转让之后，令其撤回，不加决意，便可受用及存放那件离三衣之列、应予转让的衣——此似乎是一项独立的律事。再者，由于说到可为多件钵转让及撤回，故通过撤回而显示彼等成为多余钵，由此可知其中只须决意一件。因此，应依注疏所载之方式来理解。

Paññattikovido na hotīti evaṃ vikappite ‘‘anantarameva evaṃ paccuddharitabba’’nti vinayakammaṃ na jānāti. Tenāha ‘‘na jānāti paccuddharitu’’nti, imināpi cetaṃ veditabbaṃ ‘‘vikappanānantarameva paccuddhāro kātabbo’’ti.

「不熟悉制戒」，即对如此转让之后「应立即如此撤回」这一律事不了解。因此说「不知如何撤回」；由此亦可知：「转让之后，应立即作撤回。」

Avisesena vuttavacananti ticīvarādīnaṃ sādhāraṇavacanena vuttavacanaṃ. Yaṃ panettha ‘‘viruddhaṃ viya dissatī’’ti vatvā taṃ virodhāsaṅkaṃ nivattetuṃ ‘‘ticīvarasaṅkhepena…pe… vikappanāya okāso dinno hotī’’ti vuttaṃ, taṃ ‘‘adhiṭṭheti vikappetī’’ti sāmaññato vuttepi ticīvarampi vikappetīti ayamattho na sijjhati, ‘‘ticīvaraṃ adhiṭṭhātuṃ na vikappetu’’nti (mahāva. 358) visesetvā vuttattā. Yaṃ pana adhiṭṭhātabbaṃ, taṃ adhiṭṭhāti. Yaṃ ticīvaravirahitaṃ, taṃ vikappetabbaṃ, taṃ vikappetīti evamattho sijjhatīti. Tasmā ettha pubbāparavirodho na dissati sāmaññavacanassa vuttāvaseseyeva avatiṭṭhanato. Yaṃ panettha ticīvarassāpi vikappanavidhiṃ dassetuṃ ‘‘ticīvaraṃ ticīvarasaṅkhepenā’’tiādi vuttaṃ. Tattha ticīvarasaṅkhepena parihariyamānesu ekampi paccuddharitvā vikappetuṃ na vaṭṭati, ticīvarato pana ekaṃ vā sakalameva vā apanetvā aparaṃ ticīvaraṃ ticīvarasaṅkhepena pariharitukāmassa vā ticīvarādhiṭṭhānaṃ muñcitvā parikkhāracoḷavaseneva sabbacīvaraṃ paribhuñjitukāmassa vā purimaṃ adhiṭṭhitacīvaraṃ paccuddharitvā vikappetuṃ vaṭṭatīti evamadhippāyena ‘‘ticīvare ekena cīvarena vippavasitukāmo hotī’’tiādi vuttaṃ siyā, iccetaṃ pāḷiyā saddhiṃ sameti. Atha punapi tadeva ticīvarādhiṭṭhānena adhiṭṭhātukāmo hutvā vippavāsasukhatthaṃ paccuddharitvā vikappetīti iminā adhippāyena vuttaṃ siyā, taṃ ‘‘ticīvaraṃ adhiṭṭhātuṃ na vikappetu’’nti (mahāva. 358) iminā vacanena na sameti. Yadi hi sesacīvarāni viya ticīvarampi paccuddharitvā vikappetabbaṃ siyā, ‘‘ticīvaraṃ adhiṭṭhātuṃ na vikappetu’’nti idaṃ vacanameva niratthakaṃ siyā sesacīvarehi ticīvarassa visesābhāvā. Tasmā ‘‘vikappetī’’ti idaṃ ticīvaravirahitameva sandhāya vuttaṃ. Ticīvaraṃ pana vikappetuṃ na vaṭṭatīti viññāyati, teneva dutiyakathinasikkhāpadassa anāpattivāre ‘‘vikappetī’’ti idaṃ na vuttaṃ, vīmaṃsitvā yathā pāḷiyā saddhiṃ na virujjhati, tathā ettha adhippāyo gahetabbo.

「以通说之语所说的话」，即以三衣等共通之语所说的话。此处为消除「似乎相违」的疑虑，而说「以三衣之概括……乃至……给予了转让的机会」——此语的意思是：虽然「决意或转让」是泛泛而说，但「三衣亦可转让」这一含义并不成立，因为原典明确规定「三衣应决意，不得转让」（大篇 358）。凡应决意者，则决意之；凡离三衣之列者，则应转让，则转让之——此义方得成立。因此，此处前后并无矛盾，因为通说之语仅适用于其余所说之处。此处为说明三衣亦有转让之规，而说「三衣以三衣之概括」等语。其中，在以三衣之概括受持的情况下，不得撤回其中任何一件而转让；但若欲从三衣中取出一件或全部，以另一套三衣作三衣之概括受持，或欲解除三衣决意、以资具布的方式受用一切衣者，则可撤回先前已决意之衣而转让——以此意趣，「欲以三衣中一件衣离宿」等语或可如此说，此与原典相符。又或者，再度欲以三衣决意而决意，为离宿之便而撤回并转让——以此意趣而说，则与「三衣应决意，不得转让」（大篇 358）一语不符。若三衣如其余衣物一样可撤回而转让，则「三衣应决意，不得转让」此语便毫无意义，因为三衣与其余衣物便无区别。因此，「转让」一语仅就离三衣之列者而说。三衣则不得转让——此义甚明。正因如此，在第二咖提那学处的无犯条款中，「转让」一语未被提及。应审慎思量，以不与原典相违的方式来理解此处的意趣。

Tuyhaṃdemītiādīsu pariccattattā manasā asampaṭicchantepi sampadānabhūtasseva santakaṃ hoti, so icchitakkhaṇe gahetuṃ labhati. Itthannāmassāti parammukhe ṭhitaṃ sandhāya vadati. Yassa pana ruccatītiādi ubhohipi pariccattatāya assāmikataṃ sandhāya vuttaṃ.

「给你」等语中，由于已作舍弃，即便心中尚未接受，该物仍属受施者所有，彼人可于欲取之时取之。「名为某某者」，是就站在对面之人而说的。「随谁欢喜」等语，是就两者皆已舍弃、故成无主之物而说的。

‘‘Taṃ na yujjatī’’ti idaṃ antodasāhe eva vissāsaggahaṇaṃ sandhāya anāpattivārassa āgatattā, idha nissaggiyacīvarassa kappiyabhāvakaraṇatthaṃ lesena gahitattā ca vuttaṃ, keci pana ‘‘parehi sabhāgena acchinne, vissāsaggahite ca puna laddhe doso na dissatī’’ti vadanti. Anadhiṭṭhānenāti kāyavācāhi kattabbassa akaraṇenāti adhippāyo. Cīvarassa attano santakatā, jātipamāṇayuttatā, chinnapalibodhabhāvo, atirekacīvaratā, dasāhātikkamoti imānettha pañca aṅgāni.

「此不应当」一语，由于出现在无犯条款中，是就十日之内的信取而说的，此处亦因是为说明尼萨耆亚衣成为如法之方便而略加提及。然而，有些论师说：「若未被他人以同等方式夺取，以及信取后再度获得，则不见有过失。」「未经决意」，意谓应以身语所作之事而未作——此为其意趣。此处有五个要素：衣属自己所有、符合种类与尺寸、已解除障碍、成为多余衣、超过十日。

Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第一咖提那学处释义完毕。

2. Udositasikkhāpadavaṇṇanā2. 过夜学处释义

§473

473. Dutiye avippavāseti avippavāse nipphādetabbe, vippavāsadosābhāve sādhetabbe kattabbā sammutīti attho.

第二条关于禁止私自进入（avippavāsa）者，指的是不得擅自侵入必须禁止私入的地方，且在没有禁止私入的缺失时，应予以防止和执行，这是规章和习俗的义理所在。

§475

475.Paṭisiddhapariyāpannenāti vippavasituṃ paṭisiddhesu tīsu cīvaresu antogadhena, ekena ca avayave samudāyopacāraṃ dasseti.

“已证实的限定”意为，关于禁止私自进入（avippavāsa）之法，于三类衣服的内部口袋中，通过在口袋之内而非外露呈现，并以单一部件显示其聚合结构的应用，来指示和说明此义。

§478-9

478-9.Ettāvatāti ‘‘parikkhitto’’ti iminā. ‘‘Sabhāyeti liṅgabyattayena sabhā vuttā’’ti vatvā puna sayampi ‘‘sabhāye’’ti iminā voharanto sabhā-saddassa pariyāyo sabhāya-saddo napuṃsakaliṅgayutto atthīti dasseti. ‘‘Sabhāyanti liṅgabyattayena sabhā vuttā’’ti vā pāṭho. Liṅgabyattayena sabhāti ca liṅgantarayutto sabhāsaddapariyāyo sabhāyasaddoti attho.

此处所说“限界”指代“界限”，谓因标志区别而称“集会”，既指字义上的‘会合’，又说“集会声”，即名称上不带男性色相。文中称“由标志区别谓之集会”，亦即因含有性别区分以外的概念而成，此集会名称的含义即是如此。

Sabhāyaṃ gacchatīti sabhaṃ gacchati. Vasitabbaṃ natthīti cīvarahatthapāseyeva vasitabbaṃ natthīti attho. Tassāti vīthiyā. Sabhāyassa ca dvārassa ca hatthapāsā na vijahitabbanti ettha sabhāyadvārānamantare vīthi gehāpi gahitā eva honti ādipariyosānānaṃ gahitattā. Ettha ca dvāravīthigharesu vasantena gāmappavesanasahaseyyādidosaṃ pariharitvā supaṭicchannatādiyutteneva bhavitabbaṃ , sabhā pana yadi sabbesaṃ vasanatthāya sālāsadisā katā, antarārāme viya yathāsukhaṃ vasituṃ vaṭṭatīti veditabbaṃ. Parikkhittatāya ca ekūpacārataṃ, aparikkhittatāya nānūpacāratañca nivesanādīsupi atidisanto āha ‘‘etenevūpāyenā’’tiādi. Nivesanādīni bahigāmato sanniviṭṭhāni gahitāni antogāme ṭhitānaṃ gāmaggahaṇeneva gahitattā. Sabbatthāti gāmanigamanivesanādīsu pannarasasu. Parikkhepādīti ādi-saddena aparikkhepasseva gahaṇaṃ, na ekakulādīnampi tesaṃ ekūpacāratānānūpacāratānimittatābhāvā. Ettha ca satthassa katipāhaṃ katthaci niviṭṭhasseva parikkhepo hoti, na gacchantassa.

“去会”即是去会所。由于没有衣服可穿，因此必须理解为在袈裟旁边没有可供穿着。这里说的是“通道”。且在集会门和通道旁也不应被关闭，因为集会门中的房间两端均有门槛，通道内的房屋也因起始和终止门槛结构而被关闭。在此并不排斥人在集会所附近自由出入，若集会已作为许多众生居住之所，被视为有如园中幽深之地，应当允许其中自由且舒适地居住。关于界限，指一处连贯的参与统一，非界限混乱或多样。由于界限设立之正当，为维护各方聚合秩序，故“如此方式”等被反复强调。这里所设境界是相当于村落入口与居住区间之界定。界限于此属明确约定，不仅仅由族或群划分，而是标志着上下连贯的统一存在。在某些寺院内存在行止位置的界限，非在行走中出现。

§482-7

482-7. Gāmato bahi issarānaṃ samuddatīrādīsu katabhaṇḍasālā udositoti āha ‘‘yānādīna’’ntiādi. Muṇḍacchadanapāsādoti nātiucco candikaṅgaṇayutto sikharakūṭamālādivirahito pāsādo.

关于村外诸王之会堂建筑工事，如建造仓库等设施，此处提到“车马等设施”等。所谓“秃顶殿阁”，是指结构不高，去除月亮、星辰等装饰，且无尖顶和悬垂装饰的宫殿。

§489

489.Pariyādiyitvāti ajjhottharitvā. Nadīparihāroti visuṃgāmādīnaṃ viya nadīparihārassa avuttattā cīvarahatthapāso evāti vadanti, aññe pana ‘‘iminā aṭṭhakathāvacanena nadīparihāropi visuṃ siddho, nadiyā hatthapāso na vijahitabbo’’ti vadanti. Vihārasīmanti avippavāsasīmaṃ sandhāyāha. Ettha ca vihārassa nānākulasantakabhāvepi avippavāsasīmāparicchedabbhantare sabbattha cīvaraavippavāsasambhavato tassā padhānattā tattha satthaparihāro na labbhatīti ‘‘vihāraṃ gantvā vasitabba’’nti vuttaṃ. ‘‘Satthasamīpe’’ti idaṃ yathāvuttaṃ abbhantaraparicchedavasena vuttaṃ. Pāḷiyaṃ nānākulassa sattho hoti, satthe cīvaraṃ nikkhipitvā hatthapāsā na vijahitabbanti ettha satthahatthapāso gahito.

“修整”意指重新恢复或修复。所谓河流维护，类似于维护村外河渠的状况，由于没有允许擅自进入（avippavāsa）的漏隙，亦即袈裟旁门不应被关闭。有些则认为因本注释所说修理已足，河流门槛不应关闭。所谓住所边界，在禁止擅自闯入范围内讨论。住所中出现多种原因导致禁止擅自进入的边界被确立，故此未能获得维护的缘由，是因为“必须进住所中而居住”。“临近师处”所言是指内部边界。师父住处有多种区域，师傅脱去袈裟时，其门槛不应被关闭，因门槛附属于师父本人。

§490

490.Ekakulassa khetteti aparikkhittaṃ sandhāya vadati.

490.「单地」者，谓未加考察即称为土地，言此。

§491-4

491-4.Vihāro nāma upacārasīmā. Tattha yasmiṃ vihāreti tassa antopariveṇādiṃ sandhāya vuttaṃ, ekakulādisantakatā cettha kārāpakānaṃ vasena. Chāyāya phuṭṭhokāsassāti ujukaṃ avakkhittaleḍḍupātabbhantaraṃ sandhāya vadati.

491至494。「住处」者，称为近住界限。于其中住者，言其内外围绕如单地等，其为居者之住地。所谓遮阴处、通风口者，指直而展开之露地空处，语此。

Agamanapatheti tadaheva gantvā nivattetuṃ na sakkuṇeyyake samuddamajjhe ye dīpakā, tesūti yojanā. Itarasminti puratthimadisāya cīvare. ‘‘Uposathakāle…pe… vaḍḍhatī’’ti iminā cīvaravippavāsasattabbhantarato samānasaṃvāsāya sattabbhantarasīmāya accantavisadisataṃ dasseti . Tathā hi bahūsu bhikkhūsu ekato nisīditvā samantā sattabbhantaraparicchedesu yathāsakaṃ cīvaraṃ ṭhapetvā pariharantesu ekekassa bhikkhuno nisinnokāsato paṭṭhāya paccekaṃ sattabbhantarassa paricchedo aññamaññavisadiso anekavidho hoti, na eko parisapariyantato paṭṭhāya animitabbattā. Teneva tattha parisavasena vuḍḍhi, hāni vā na hoti, na evaṃ sattabbhantarasīmāya. Sā hi yojanikāyapi parisapariyantatova paṭṭhāya samantā sattabbhantarapaacchinnā ekāva hoti. Teneva sā parisavasena vaḍḍhati, hāyati ca, tasmā aññāva sattabbhantarasīmā añño sattabbhantarato paricchinno cīvaravippavāsaparihāro abbhokāsoti veditabbaṃ. Yañcettha vattabbaṃ, taṃ khandhake sīmākathāyameva (mahāva. 143) vakkhāma.

「来路」者，谓即时到达该处，应无返转之理。于水流中灯火，谓灯塔距离单位。余复问者云，于东面方向放置衣服。『于守斋日……增长』云，此衣服清净期间之同住界限，极为详尽。盖多比库同坐一处，环绕四周依分区分别摆置衣服，供各比库依坐位置出入。此四分区非透彻环绕而设，故无必然界限。因该清净处并非透彻环绕故，增长与减损不生，亦非此同住界限。此界限虽是联结体之一部分，因非彻环绕所致故仅一处。因该联结处增长则增，减则减，故知他同住界限或由他分区围绕之衣服出入清净行为，而非洞空处，须当知也。关于此应行事项，详见该篇界限讲说（大部143页）中解释。

§495

495.Nadiṃotaratīti hatthapāsaṃ muñcitvā otarati. Bahigāme ṭhapetvāti apārupitabbatāya vuttaṃ. Vinayakammaṃ kātabbanti uttarāsaṅge ca bahigāme ṭhapitasaṅghāṭiyañca paṭhamaṃ vinayakammaṃ katvā pacchā uttarāsaṅgaṃ nivāsetvā antaravāsake kātabbaṃ. Ettha ca bahigāme ṭhapitassāpi vinayakammavacanato parammukhāpi ṭhitaṃ vissajjituṃ, nissaṭṭhaṃ dātuñca vaṭṭatīti veditabbaṃ. Daharānaṃ gamane saussāhattā ‘‘nissayo pana na paṭippassambhatī’’ti vuttaṃ. Muhuttaṃ…pe… paṭippassambhatīti saussāhatte gamanassa upacchinnattā vuttaṃ. Tesaṃ pana purāruṇāva uṭṭhahitvā saussāhena gacchantānaṃ aruṇe antarā uṭṭhitepi na paṭippassambhati ‘‘yāva aruṇuggamanā sayantī’’ti vuttattā. Teneva ‘‘gāmaṃ pavisitvā…pe… na paṭippassambhatī’’ti vuttaṃ. Aññamaññassa vacanaṃ aggahetvātiādimhi saussāhattā gamanakkhaṇe paṭippassaddhi na vuttā. Dhenubhayenāti taruṇavacchagāvīnaṃ abhidhāvitvā siṅgena paharaṇabhayena. Nissayo ca paṭippassambhatīti ettha dhenubhayādīhi ṭhitānaṃ yāva bhayavūpasamā ṭhātabbato ‘‘antoaruṇeyeva gamissāmī’’ti niyametuṃ asakkuṇeyyattā vuttaṃ. Yattha pana evaṃ niyametuṃ sakkā, tattha antarāruṇe uggatepi nissayo na paṭippassambhati bhesajjatthāya gāmappaviṭṭhadaharānaṃ viya. Antosīmāyaṃ gāmanti avippavāsasīmāsammutito pacchā patiṭṭhāpitagāmaṃ sandhāya vadati gāmañca gāmūpacārañca ṭhapetvā sammannitabbato. Paviṭṭhānanti ācariyantevāsikānaṃ visuṃ visuṃ gatānaṃ avippavāsasīmattā neva cīvarāni nissaggiyāni honti, saussāhatāya nissayo na paṭippassambhati. Antarāmaggeti dhammaṃ sutvā āgacchantānaṃ antarāmagge.

495.「渡北江」者，释迦牟尼释脱手中绳索，往下游行。于村外安置者，谓为非深入之意。律仪作法，当先着上衣，其后于村外安置桑迦帝衣，继之披着上衣，最后披下衣。于村外安置者，律仪中释着面向法。牛群幼者等过渡时急躁，谓「安置物未能安宁」。短时之久亦不安宁，此急躁车辆行进阻碍之意。早晨牛等起身急躁行走，太阳未升时不安止，至日出后始止。又云「入村后亦不安宁」。互相劝说未及，行时急躁故不安。牛群幼仔用语恐击打吼声之言。所谓安置物未安宁，谓安置牛群幼仔等至止恐恐，不能安定，故言「迄于朝未出，将至止处」。但如能依法约束，则朝未出时安置物亦能安宁故云。若不克约束，则朝中高涨时安置物亦不安，似村落外解放牛群幼仔之证。村幕界限谓村落，非清净出入界限所能包含，乃作后设置之村寨。村落及村寨出入归依，应礼敬有所设立之处。所谓入村，譬如老师与学生一年一度集结时，虽非清净出入界限所本有，也无衣服需灭除。因急躁而致安置不能安宁。所谓村内道路者，指听闻法者往返经过之通路。

‘‘Idha apaccuddharaṇa’’nti iminā adhiṭṭhānavikappanāni viya paccuddharaṇampi kāyena vā vācāya vā kattabbanti dasseti. Kāyavācāhi kattabbassa akaraṇatoti idaṃ kāyavācāsamuṭṭhānaṃ vuttaṃ. Adhiṭṭhitaticīvaratā, anatthatakathinatā, aladdhasammutitā, rattivippavāsoti imānettha cattāri aṅgāni.

「此处清理」谓如命令般应行身语两端之整理，亦言必须。身语既当行而不为，即为违犯，无此则身语兴起。所谓五部分者，为支衣单披、非不当次、非称谓、夜时清理等。

Udositasikkhāpadavaṇṇanā niṭṭhitā. · 过夜学处释义完毕。

3. Tatiyakathinasikkhāpadavaṇṇanā3. 第三咖提那学处释义

§497

497. Tatiye pāḷiyaṃ cīvarapaccāsā nikkhipitunti cīvarapaccāsāya satiyā nikkhipitunti attho. Niṭṭhitacīvarasmiṃ bhikkhunāti ettha dutiyakathine viya sāmivaseneva karaṇavacanassa attho veditabbo.

497.第三条巴利云衣服折叠置放，谓有关折叠衣服并具备念处，此义。已折叠衣服中藏山鸠者，依第二讲之文，如同供奉同伴之意，应知此义也。

§499-500

499-500.Tuyhaṃ dammīti dinnanti ‘‘tuyhaṃ, bhante, akālacīvaraṃ dammī’’ti evaṃ dinnaṃ, etampi kāle ādissa dinnaṃ nāma hotīti adhippāyo. Idaṃ pana aṭṭhakathāvacanaṃ, pāḷiyaṃ ‘‘kālepi ādissa dinna’’nti idañca ‘‘akālacīvara’’nti vacanasāmaññato labbhamānaṃ sabbampi dassetuṃ atthuddhāravasena vuttaṃ paṭhamaaniyate sotassa raho viya. Saṅghassa hi kālepi ādissa dinnaṃ akāle uppannacīvaraṃ viya sammukhībhūtehi vutthavassehi, avutthavassehi ca sabbehipi bhājetabbatāsāmaññena akālacīvaraṃ nāma hotīti dassanatthaṃ atthuddhāravasena pāḷiyaṃ ‘‘kālepi ādissa dinna’’nti vuttaṃ, na pana ‘‘tato bhājetvā laddhacīvarampi akāle laddhacīvarampi vutthavassānaṃ ekamāsaparihāraṃ, pañcamāsaparihāraṃ vā na labhati, paccāsācīvare asati dasāhaparihārameva labhatī’’ti dassanatthaṃ vuttaṃ, aṭṭhakathāyampi ‘‘ādissa dinna’’nti vacanasāmaññato labbhamānaṃ sabbaṃ atthuddhāravasena dassetuṃ ‘‘ekapuggalassa vā idaṃ tuyhaṃ dammīti dinna’’nti vuttaṃ, na pana tathāladdhaṃ vā akāle laddhaṃ vā anatthatakathinānaṃ dasāhabbhantare adhiṭṭhātabbanti dassetunti veditabbaṃ itarathā pāḷiaṭṭhakathāhi virujjhanato. Tathā hi accekacīvarasikkhāpade akāle uppannampi accekacīvaraṃ ‘‘yāvacīvarakālasamayaṃ nikkhipitabba’’nti (pārā. 648) vuttaṃ, tassa aṭṭhakathāyañca ‘‘pavāraṇamāsassa juṇhapakkhapañcamiyaṃ uppannassa accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā ca parihāro vutto, tameva parihāraṃ sandhāya ‘chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyevā’ti (pārā. aṭṭha. 2.646-649) vuttaṃ. Tasmā kālepi akālepi ca yathātathā laddhaṃ atirekacīvaraṃ vutthavassānaṃ ekamāsaṃ, pañcamāsaṃ vā yathārahaṃ parihāraṃ labhati evāti gahetabbaṃ.

第四九九至五百句：“tuyhaṃ dammīti”即「为你持有」；注疏中指出：「tuyhaṃ，尊者，非时衣持有」的捐赠就是在非法时机赠与，这称为不当授予。此说为注疏所释，是依据巴利语『kālepi ādissa dinna』——『即使在非时授与』这一表达而来。因“非法时授与”一词，根据常见用法可理解，用意在阐明全体语境，第一句如同秘密的开启之门。僧团即便在非时亦接受授予，如非法时出现的僧衣，面对已出、未出的雨季众多僧众，均应依公平划分而视为非法时衣，以此揭示『kālepi ādissa dinna』的真意，而非指授受后拆分之衣服必无人能适用之义。注疏亦不主张『授得衣物随后一月或五个月不被使用，则属非法衣物，五个月之外仅得十月之限』之说，注疏认为『kālepi ādissa dinna』这句是通用语义，以便完整阐发为要，且常见巴利注疏对词语释解多存此虑。正如某别法则规定非法时得衣须保留于设定时长，本注疏强调：佛弟子依规定，在非时所获非时衣应保留一月及五个月的规定期限，此乃合法保护。故当依照时间，非法时及合法时均须正确分辨所得之衣物，并据此享受相应的期限。

Evaṃ pana avatvā padabhājanaṃ vuttanti sambandho. Tattha evanti yaṃ aṭṭhakathāyaṃ ‘‘tato ce uttarī’’ti imassa māsaparamato uttarīti attho vutto, taṃ parāmasati. Padabhājaniyaṃ evamatthaṃ avatvā aññathā attho vuttoti adhippāyo. Tāva uppannaṃ paccāsācīvaranti paccattavacanaṃ. ‘‘Mūlacīvara’’nti idaṃ upayogavacanaṃ. Attano gatikaṃ karotīti anantarā dutiyadivasādīsu uppannaṃ paccāsācīvaraṃ māsaparamaṃ mūlacīvaraṃ ṭhapetuṃ adatvā attano dasāhaparamatāya eva patiṭṭhāpetīti attano gatikaṃ karotīti. Tato uddhaṃ mūlacīvaranti ettha pana mūlacīvaranti paccattavacanaṃ. Tañhi vīsatimadivasato uddhaṃ dvāvīsatimadivasādīsu uppannaṃ paccāsācīvaraṃ attanā saddhiṃ ekato sibbetvā ghaṭitaṃ dasāhaparamaṃ gantuṃ adatvā navāhaparamatādivasena attano gatikaṃ karoti, ekato asibbetvā visuṃ ṭhapitaṃ pana paccāsācīvaraṃ dasāhaparamameva.

此处又提及『授受后保留和服用期间』的关系。对此注疏说：「tato ce uttarī」的『末日』含义被提出，此为结束期的标志。由此推断得出不同解释，而非单一含义。非时衣『paccāsācīvara』为指称授受后的衣物名称。『mūlacīvara』是指基础衣物。所谓修缮个人衣物，意即在直接后续的第二天起，授受后的非时衣应复原成基础衣物的最高期限。然后称之为“mūlacīvara”，这是专指授受后非时衣。授受后的非时衣在二十余天到二十二日之间，应当自行将复合的授予服装拆分，舍弃合并使之回归至基础衣物的最长期，即十天为限，使其完全符合修缮衣物的法则。

Pāḷiyaṃ dasāhāti dasāhena. Ekādase uppannetiādīsu ekādasāhe uppannetiādinā attho, ayameva vā pāṭho gahetabbo. Ekavīse uppanne…pe… navāhā kāretabbantiādi paccāsācīvarassa uppannadivasaṃ ṭhapetvā vuttaṃ. Teneva ‘‘tiṃse…pe… tadaheva adhiṭṭhātabba’’nti vuttaṃ. ‘‘Aññaṃ paccāsācīvaraṃ…pe… kāretabba’’nti idaṃ satiyā eva paccāsāya vuttaṃ. Sace pana ‘‘ito paṭṭhāya cīvaraṃ na labhissāmī’’ti icchitaṭṭhānato paccāsāya upacchinnāya aññatthāpi yena kenaci upāyena paccāsaṃ uppādeti, mūlacīvaraṃ na adhiṭṭhātabbaṃ, sabbathā paccāsāya upacchinnāya dasāhātikkantaṃ mūlacīvaraṃ tadaheva adhiṭṭhātabbaṃ. Paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbanti paṭhamataraṃ uppannaṃ visabhāgaṃ sandhāya vadati. Aññamaññanti aññaṃ aññaṃ, ayameva vā pāṭho. Aṅgaṃ panettha paṭhamakathine vuttasadisameva. Kevalañhi tattha dasāhātikkamo, idha māsātikkamoti ayaṃ viseso.

巴利文中的“dasāhāti”意为以十天计数。所谓第十一天及之后，则表示在第十一天起的期限。此义应当被理解。第九天后授受非时衣，除非达到新九日限额前，否则不能视为新衣。又如第三十日……等授受礼后，衣物应分别修缮。对此注疏亦说明“tiṃse… tadaheva adhiṭṭhātabba”——三十日之时必须处置该衣。此外，“aññaṃ paccāsācīvaraṃ… kāretabba”是指若此时已出现另一非时衣，则应予修理。若因欲望打算放弃一件衣服，则除其它方法重新获得修缮，基础衣物不可保留，而超出十天期限的非时衣必须处置。由此推断，非时衣须严格按照时限划定，以免生误解。对修缮礼仪亦有所涉及。进一步说明不同实例的各种划分方式，具体如文中注解。总之，十天的限定为关键限制点。

Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā. · 第三咖提那衣学处注释结束。

4. Purāṇacīvarasikkhāpadavaṇṇanā四、旧衣学处注释

§503-5

503-5. Catutthe pāḷiyaṃ bhattavissagganti bhattassa udare vissajjanaṃ, pavesanaṃ ajjhoharaṇaṃ bhattakiccanti attho, bhojanapariyosānena bhattassa vissajjanantipi vadanti. Tattha nāma tvanti so nāma tvaṃ, tāya nāma tvanti vā attho. Pitā ca mātā ca pitaro, pitūnaṃ pitā ca mātā ca pitāmahā, te eva yugaḷaṭṭhena yugo, tasmā yāva sattamā pitāmahayugā pitāmahāvaṭṭāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇena mātāmaho ca pitāmahī mātāmahī ca gahitāva honti. Sattamayugato paraṃ ‘‘aññātakā’’ti veditabbaṃ. Yāti bhikkhunī. Pitu mātā pitāmahī, mātu pitā mātāmaho.

五百零三至五百零五句“bhattavissagganti”意为「饭食入腹的下落，置入，开始进食之事」，含有饭食的用途和进入的意义。此处以“tāya nāma tvanti vā”为例，说明“nā”与“tā”的语义，即“此者”亦“彼者”。父亲和母亲以此类推，父亲的父亲、母亲的父亲、父亲的祖父母、母亲的祖父母均为对等配偶。故依如此对列，若及至第七重祖父母一组，便称为“一世祖辈”。同理，祖父母及外祖父母都视为已结合者。超过七组称为“亲属之外”。比库尼读经时放弃亲属名分之意，表现为此中父母与祖父母等同，父系母系间有相互嫁娶关系。

Payoge payoge bhikkhussa dukkaṭanti ‘‘dhovā’’ti āṇāpanavācāya ekāya eva tadanuguṇassa sabbassāpi payogassa āṇattattā vuttaṃ.

反复使用中，告诫比库若有不当行为，则令「dhovā」（“清洗”）的戒语，于宣戒语言中一条针对所有涉及不当使用的行为通则展开阐述，即此戒语乃适用于所有出家者行为的整体一致性戒律。

§506

506. Tadavinābhāvato dhovanassa ‘‘kāyavikāraṃ katvā’’ti ca ‘‘antodvādasahatthe’’ti ca vuttattā kāyena dhovāpetukāmataṃ appakāsetvā dānakhipanapesanādiṃ karontassa ca dvādasahatthaṃ upacāraṃ muñcitvā bahi ṭhatvā kāyavācāhi āṇāpetvā khipanapesanādiṃ karontassa ca anāpatti eva.

第五百零六句：“由于未遵守前述条件，关于清洗仪式，有句‘身上的污秽已除去’和‘十二臂仪式’的说法。此处所谓‘用身体清洗’，是指为施予和施受之前的净化。譬如施施和接受施舍时进行的动作，如洗净和投放供物等，允以十二臂仪式作为辅助。完成以上步骤且发出合适的祝辞言语，则不算违规，认证该行为的合法性。

Ekena vatthunāti paṭhamakatena. Pañcasatāni pamāṇaṃ etāsanti pañcasatā. Bhikkhubhāvato parivattaliṅgāpi bhikkhunī bhikkhūnaṃ santike ekatoupasampannā eva.

「以一事」者,以第一因。「五百为量」者,五百也。比库尼虽因比库身份而转变性别标记,但在比库处受一次达上即可。

§507

507.Tāvakālikaṃ gahetvāti attanā katipāhaṃ pārupanādiatthāya tāvakālikaṃ yācitvā. Purāṇacīvaratā, upacāre ṭhatvā aññātikāya bhikkhuniyā āṇāpanaṃ, tassā dhovāpanādīni cāti imānettha tīṇi aṅgāni.

「取暂时的」者,为自己数日披着等目的而乞求暂时的。旧衣性、站在近处向非亲里比库尼命令、为她洗涤等,此中这三者为支分。

Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 旧衣学处注释结束。

5. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā五、受衣学处注释

§508

508. Pañcame apaññatte sikkhāpadeti gaṇamhā ohīyanasikkhāpade (pāci. 691-692) apaññatte. Koṭṭhāsasampattīti kesādipañcakoṭṭhāsānaṃ kalyāṇatā. Hatthataleyeva dassetvāti hatthatalato sesakāyassa adassanaṃ dīpeti.

「在第五未制学处」者,在从僧团退出学处(巴吉帝亚691-692)未制时。「部分具足」者,发等五部分的美好。「仅以手掌示现」者,显示从手掌之外不见余身。

§510

510.Vihatthatāyāti vihatatāya, amissitatāya apaṭisaraṇatāyāti attho. Tenāha ‘‘samabhitunnattā’’ti, byadhitattāti attho. Parivattetabbaṃ parivattaṃ, tadeva pārivattakaṃ, parivattetvā diyyamānanti attho.

「以损坏性」者,以被破坏性、被混杂性、无可修复性之义。故说「以被穿破性」,以被损害性之义。「应交换的」为交换物,即交换物,以交换后给予之义。

Purimasikkhāpade viya idha dvādasahattho upacāraniyamo natthīti āha ‘‘upacāraṃ muñcitvā’’ti. Aññatra pārivattakāti yaṃ antamaso harīṭakakhaṇḍampi datvā vā ‘‘dassāmī’’ti ābhogaṃ katvā vā parivattakaṃ gaṇhāti, taṃ ṭhapetvā. ‘‘Taṃ acittakabhāvena na sametī’’ti iminā ñātibhāvājānanādīsu viya bhikkhunībhāvājānanādivasenāpi acittakataṃ pakāseti.

「舍弃近处」者,说明此中不像前学处那样有十二手肘的近处限定。「除交换物外」者,除了至少给予诃梨勒果片或作「我将给」的意向而取交换物之外。「以彼无心性故不相应」,以此显示如同在不知亲里性等情况下,也以不知比库尼身份等方式而成为无心。

§513-4

513-4. Tikañca taṃ pācittiyañcāti tikapācittiyaṃ, pācittiyatikanti attho. Pattatthavikādīti anadhiṭṭhānupagaṃ sandhāya vadati. Ko pana vādo pattatthavikādīsūti mahatiyāpi tāva bhisicchaviyā anadhiṭṭhānupagattā anāpatti, vikappanupagapacchimappamāṇavirahitatāya anadhiṭṭhātabbesu kimeva vattabbanti dasseti. Pattatthavikādīni pana vikappanupagapacchimāni gaṇhituṃ na vaṭṭati eva. Paṭiggahaṇaṃ kiriyā, aparivattanaṃ akiriyā. Vikappanupagacīvaratā, pārivattakābhāvo, aññātikāya hatthato gahaṇanti imānettha tīṇi aṅgāni.

「三与彼巴吉帝亚」者,三巴吉帝亚,巴吉帝亚三之义。「钵袋等」者,就未决意可得者而说。「何况在钵袋等」者,显示即使在大浴衣,因未决意可得故无罪,在不可决意者中因缺少可得受分配的最后量,何必说呢。但钵袋等因是可得受分配的最后物,确实不允许取。接受是作为,不交换是不作为。可得受分配衣性、交换物之无、从非亲里手中取,此中这三者为支分。

Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 受衣学处注释结束。

6. Aññātakaviññattisikkhāpadavaṇṇanā六、向非亲族请求衣物学处注释

§515

515. Chaṭṭhe paṭu eva paṭṭo. Pāḷiyaṃ dhammanimantanāti samaṇesu vattabbācāradhammamattavasena nimantanā, dātukāmatāya katanimantanā na hotīti attho. Teneva ‘‘viññāpessatī’’ti vuttaṃ. Aññātakaappavāritato hi viññatti nāma hoti.

第六条中,「巴杜」即「巧妙」。经文中「法邀请」者,仅以对沙门应行之行为法的程度而作邀请,非因欲施而作之邀请也,此为其义。故说「将令知」。盖从非亲戚未受邀请者,方有令知之名也。

§517

517. ‘‘Tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti iminā bhūtagāmavikopanaṃ anuññātanti āha ‘‘neva bhūtagāmapātabyatāyā’’tiādi. Paṭhamaṃ suddhacittena liṅgaṃ gahetvā pacchā laddhiṃ gaṇhantopi titthiyapakkantako evāti āha ‘‘nivāsetvāpi laddhi na gahetabbā’’ti.

「应以草或叶遮覆而来」,以此开许损坏植物生命,故说「非为植物生命之破坏」等。初以清净心取相后,后来取得者,亦为外道还俗者也,故说「即使着下衣,亦不应取得」。

Yaṃ āvāsaṃ paṭhamaṃ upagacchatīti etthāpi vihāracīvarādiatthāya pavisantenapi tiṇādīhi paṭicchādetvāva gantabbaṃ, na tveva naggena āgantabbanti sāmaññato dukkaṭassa vuttattā. Cimilikāhīti paṭapilotikāhi. Paribhogenevāti aññaṃ cīvaraṃ alabhitvā paribhuñjanena. Paribhogajiṇṇanti yathā taṃ cīvaraṃ paribhuñjiyamānaṃ obhaggavibhaggatāya asāruppaṃ hoti, evaṃ jiṇṇaṃ.

「最初前往何住处」,于此,即使为住处衣等之目的而入,亦应以草等遮覆而去,然不应裸体而来,因从共通性说恶作故。「吉米离咖」者,以布片碎布也。「仅以受用」者,不得其他衣而受用者。「受用破」者,如彼衣受用时,因破裂分裂而不适当,如是破也。

§521

521.Aññassatthāyāti etthāpi ‘‘ñātakānaṃ pavāritāna’’nti idaṃ anuvattati evāti āha ‘‘attano ñātakapavārite’’tiādi. Idha pana aññassa acchinnanaṭṭhacīvarassa atthāya aññātakaappavārite viññāpentassa nissaggiyena anāpattīti attho gahetabbo, itarathā ‘‘ñātakānaṃ pavāritāna’’nti iminā viseso na bhaveyya. Teneva anantarasikkhāpade vakkhati ‘‘aṭṭhakathāsu pana ñātakaparivātaṭṭhāne…pe… pamāṇameva vaṭṭatīti vuttaṃ, taṃ pāḷiyā na sametī’’ti (pārā. aṭṭha. 2.526) ca ‘‘yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha ‘aññassatthāyā’ti na vutta’’nti (pārā. aṭṭha. 2.526) ca. Vikappanupagacīvaratā, samayābhāvo, aññātakaviññatti, tāya paṭilābhoti imānettha cattāri aṅgāni.

「为他之利益」,于此亦「亲戚之受邀请者」此语随行也,故说「自己之亲戚受邀请者」等。然于此,应取为他未失未坏衣之利益,于非亲戚未受邀请者令知,以尼萨耆亚无犯之义,否则以「亲戚之受邀请者」此语,差别将不成。故于次学处将说「然于诸注疏中,于亲戚受邀请处……乃至……仅限量为许,如是说,彼与经文不合」,及「然因此学处仅于为他利益令知之事而制,故于此未说『为他之利益』」。不分配前往衣性、无时机、非亲戚令知、由彼而得,此等为此处四支。

Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 非亲属处求取学处注释终了。

7. Tatuttarisikkhāpadavaṇṇanā七、超过其限学处注释

§522-524

522-524. Sattame pāḷiyaṃ paggāhikasālanti dussāpaṇaṃ. Tañhi vāṇijakehi dussāni paggahetvā dassanaṭṭhānatāya ‘‘paggāhikasālā’’ti vuccati. Assa cīvarassāti sāditabbacīvarassa. ‘‘Ticīvarikenā’’ti iminā acchinnaticīvarato aññassa vihārādīsu nihitassa cīvarassa abhāvaṃ dasseti. Yadi bhaveyya, viññāpetuṃ na vaṭṭeyya. Tāvakālikaṃ nivāsetvā attano cīvaraṃ gāhetabbaṃ, tāvakālikampi alabhantassa bhūtagāmavikopanaṃ katvā tiṇapaṇṇehi chadanaṃ viya viññāpanampi vaṭṭati eva. Aññenāti acchinnaasabbacīvarena. Dve naṭṭhānīti adhikārato vuttaṃ ‘‘dve sāditabbānī’’ti.

第七条中,经文「巴嘎希咖萨喇」者,布店也。盖彼由商人持布以示之处故,称为「巴嘎希咖萨喇」。「彼之衣」者,应取之衣。「以三衣者」,以此显示从未失三衣者,无他人置于住处等之衣之存在。若有,不应令知。应着暂时下衣而取自己之衣,即使暂时者亦不得,如作损坏植物生命而以草叶遮覆,令知亦为许也。「以他」者,以未失非全部衣。「二失」者,从增上说「二应取」。

§526

526.Pāḷiyā na sametīti ‘‘anāpatti ñātakānaṃ pavāritāna’’nti imāya pāḷiyā na sameti tatuttariviññāpanaāpattippasaṅge eva vuttattā. ‘‘Aññassatthāyāti na vutta’’nti idaṃ aññassatthāya tatuttari viññāpane nissaggiyaṃ pācittiyaṃ hotīti imamatthaṃ dīpeti, tañca pācittiyaṃ yesaṃ atthāya viññāpeti, tesaṃ vā siyā, viññāpakasseva vā, na tāva tesaṃ tehi aviññāpitattā, nāpi viññāpakassa attānaṃ uddissa aviññāpitattā. Tasmā aññassatthāya viññāpentassāpi nissaggiyaṃ pācittiyaṃ na dissati. Pāḷiyaṃ pana imassa sikkhāpadassa attano sādiyanapaṭibaddhatāvasena pavattattā ‘‘aññassatthāyā’’ti anāpattivāre na vuttanti vadanti, tañca yuttaṃ viya dissati, vīmaṃsitvā gahetabbaṃ. Tatuttaricīvaratā, acchinnādikāraṇatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.

「与经文不合」者,与「无犯,亲戚之受邀请者」此经文不合,因仅于彼过量令知犯之可能性而说故。「未说为他之利益」者,此显示为他利益过量令知时,有尼萨耆亚巴吉帝亚之义,而彼巴吉帝亚,或为彼等为其利益而令知者所有,或仅为令知者所有,然非彼等所有,因彼等未令知故,亦非令知者所有,因未为自己而令知故。故为他利益而令知者,亦不见尼萨耆亚巴吉帝亚。然于经文中,因此学处以系属自己取受而转起故,于无犯处未说「为他之利益」,如是说,而彼如理显现,应审察而取。过量衣性、未失等原因性、非亲戚令知、由彼而得,此等为此处四支。

Tatuttarisikkhāpadavaṇṇanā niṭṭhitā. · 超过其限学处注释终了。

8. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā八、第一备办衣资学处注释

§528-531

528-531. Aṭṭhame yo kattāti dāyakaṃ sandhāya vuttaṃ. Paṭo eva paṭako. ‘‘Appagghaṃ cetāpetī’’ti idaṃ nissaggiyapācittiyā anāpattiṃ sandhāya vuttaṃ, viññattipaccayā pana dukkaṭameva. ‘‘Pubbe appavārito’’ti hi sutte viññattikāraṇaṃ vuttaṃ. Mātikāṭṭhakathāyampi ‘‘cīvare bhiyyokamyatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha tīṇi aṅgānī’’ti (kaṅkhā. aṭṭha. upakkhaṭasikkhāpada) aññātakaviññattitā pakāsitā, keci pana ‘‘dāyakena dātukāmomhīti attano santike avuttepi yadagghanakaṃ so dātukāmo, tadagghanakaṃ āharāpetuṃ vaṭṭati evā’’ti vadanti, taṃ rājasikkhāpadaṭṭhakathāyapi na sameti, dūtena vā dāyakena vā ‘‘āyasmantaṃ uddissa cīvaracetāpannaṃ ābhata’’nti ārocitepi mukhavevaṭiyakappiyakārakādīnaṃ santikā āharāpanassa tattha paṭikkhittattā. Vuttañhi tattha ‘‘ime dve aniddiṭṭhakappiyakārakā nāma, etesu aññātakaappavāritesu viya paṭipajjitabbaṃ…pe… na kiñci vattabbā. Desanāmattameva cetaṃ ‘dūtena cīvaracetāpannaṃ pahiṇeyyā’ti sayaṃ āharitvāpi piṇḍapātādīnaṃ atthāya dadantesupi eseva nayo’’ti. Mukhavevaṭiyakappiyakārakādayo hi dāyakena pariccattepi vatthumhi ‘‘asukassa santike cīvarapiṇḍapātādiṃ gaṇhathā’’ti aniddiṭṭhattā eva ‘‘na kiñci vattabbā’’ti vuttaṃ, na pana tassa vatthuno mukhavevaṭiyādīnaṃ santakattā, tasmā idhāpi dāyakena vā dūtena vā ‘‘yaṃ icchatha, taṃ vadathā’’ti appavāritassa vadato dukkaṭameva. Agghavaḍḍhanakanti cīvare agghavaḍḍhanakaṃ nissāya pavattaṃ idaṃ sikkhāpadaṃ, na piṇḍapātādīsu tesu agghavaḍḍhanassa dukkaṭamattattā, paṇītapiṇḍapāte suddhikapācittiyattā cāti gahetabbaṃ. Teneva ‘‘cīvare bhiyyokamyatā’’ti aṅgaṃ vuttaṃ.

第八条中「作者」,是指施主而说。「布」即「布片」。「若令作低价者」,此是就尼萨耆亚巴吉帝亚的不犯而说,但就求听而言,仅是恶作。因为经中说「先未受邀请」是求听的原因。在母论注释中也说「于衣有更多欲求、向非亲属求听、由彼而获得,此中有此三支」,显示了向非亲属求听性。但有些人说「即使施主未在自己面前说『我欲施』,只要他欲施某价值之物,令取来该价值之物是允许的」,此说与王学处注释也不相合,因为即使由使者或施主告知『为具寿之故,已带来衣资』,在那里也禁止从口头净人、咖毕亚咖喇咖等处令取来。因为在那里说「此二者名为未指定的咖毕亚咖喇咖,对于这些非亲属未受邀请者,应如是行持……乃至……不应说任何话。此仅是教示『应由使者送来衣资』,即使自己带来,在施予钵食等时,也是此法」。因为口头净人、咖毕亚咖喇咖等,即使由施主舍弃于物品上,由于未指定「从某某处取衣、钵食等」,故说「不应说任何话」,并非因为该物品是口头净人等所有。因此,此处对于由施主或使者说「你们想要什么,就说吧」而未受邀请者所说的,仅是恶作。「增价」者,应理解为此学处是依于衣的增价而转起,不在钵食等上,因为在那些上增价仅是恶作,在精美钵食上是纯粹的巴吉帝亚。因此才说「于衣有更多欲求」为支分。

Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第一备办衣资学处注释终了。

9. Dutiyaupakkhaṭasikkhāpadavaṇṇanā九、第二备办衣资学处注释

§533

533. Navame pāḷiyaṃ paccekacīvaracetāpannāti paccekaṃ niyametvā cīvaracetāpannā, ekekena visuṃ visuṃ niyamitā cīvaracetāpannāti attho. Ubhova santā ekenāti ubho ekatova santā, ubho ekato hutvāti attho.

第九条中,经文「各别衣资」者,各别地限定的衣资,意思是由各各分别地限定的衣资。「二者都在一起」者,二者成为一起,意思是二者合为一处。

Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第二预备衣学处的解释完毕。

10. Rājasikkhāpadavaṇṇanā十、王学处的解释

§537

537. Dasame ‘‘ajjaṇho’’ti ‘‘ajja no’’ti vattabbe ha-kārāgamaṃ, na-kārassa ca ṇa-kāraṃ katvā vuttoti āha ‘‘ajja ekadivasaṃ amhāka’’nti.

第十条中,「今日否」者,在应说「今日我们」处,加入了『哈』音,并将『那』音变为『纳』音而说,故说「今日一日我们」。

§538-9

538-9. Yaṃ vuttaṃ mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. rājasikkhāpadavaṇṇanā) ‘‘iminā cīvaracetāpannena cīvaraṃ cetāpetvā itthannāmaṃ bhikkhuṃ cīvarena acchādehīti idaṃ āgamanasuddhiṃ dassetuṃ vuttaṃ, sace hi ‘idaṃ itthannāmassa bhikkhuno dehī’ti peseyya, āgamanassa asuddhattā akappiyavatthuṃ ārabbha bhikkhunā kappiyakārakopi niddisitabbo na bhaveyyā’’ti, taṃ nissaggiyavatthudukkaṭavatthubhūtaṃ akappiyacīvaracetāpannaṃ ‘‘asukassa bhikkhuno dehī’’ti evaṃ āgamanasuddhiyā asati, sikkhāpade āgatanayena dūtavacane ca asuddhe sabbathā paṭikkhepo eva kātuṃ vaṭṭati, na pana ‘‘cīvarañca kho mayaṃ paṭiggaṇhāmā’’ti vattuṃ, tadanusārena na veyyāvaccakarañca niddisituṃ āgamanadūtavacanānaṃ ubhinnaṃ asuddhattā. Pāḷiyaṃ āgatanayena pana āgamanasuddhiyā sati dūtavacane asuddhepi sikkhāpade āgatanayena sabbaṃ kātuṃ vaṭṭatīti dassanatthaṃ vuttaṃ. Tena ca yathā dūtavacanāsuddhiyampi āgamane suddhe veyyāvaccakarampi niddisituṃ vaṭṭati, evaṃ āgamanāsuddhiyampi dūtavacane suddhe vaṭṭati evāti ayamattho atthato siddhova hoti, ubhayasuddhiyaṃ vattabbameva natthīti ubhayāsuddhipakkhameva sandhāya mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. rājasikkhāpadavaṇṇanā) ‘‘kappiyakārakopi niddisitabbo na bhaveyyā’’ti vuttanti veditabbaṃ.

母论注释中所说「『以此衣资令作衣后,以衣覆某名比库』,此是为显示来意清净而说,因为若送『将此给某名比库』,由于来意不清净,比库就不应指定咖毕亚咖喇咖于不净物品上」,那是指成为尼萨耆亚物、恶作物的不净衣资,在「给某某比库」这样来意清净不存在时,按学处所来之法,在使者言辞也不清净时,一切拒绝才是允许的,不应说「我们接受衣」,依此也不应指定服务者,因为来意和使者言辞二者都不清净。但按经文所来之法,在来意清净时,即使使者言辞不清净,按学处所来之法,一切都允许作,是为显示此而说。由此,如同在使者言辞不清净时,若来意清净,也允许指定服务者,同样在来意不清净时,若使者言辞清净也是允许的,此义从义理上就已成立,在二者都清净时,应说的根本不存在,故应知母论注释中说「咖毕亚咖喇咖也不应指定」,是就二者都不清净的一方而说。

Yaṃ panettha sāratthadīpaniyaṃ (sārattha. ṭī. 2.537-539) ‘‘āgamanassa suddhiyā vā asuddhiyā vā visesappayojanaṃ na dissatī’’tiādi vuttaṃ, taṃ mātikāṭṭhakathāvacanassa adhippāyaṃ asallakkhetvā vuttaṃ yathāvuttanayena āgamanasuddhiādinā sappayojanattā. Yo panettha ‘‘mūlasāmikena kappiyavohāravasena, pesitassa dūtassa akappiyavohāravasena ca vadatopi kappiyakārako niddisitabbo bhaveyyā’’ti aniṭṭhappasaṅgo vutto, so aniṭṭhappasaṅgo eva na hoti abhimatattā. Tathā hi sikkhāpade eva ‘‘paṭiggaṇhātu āyasmā cīvaracetāpanna’’nti akappiyavohārena vadato dūtassa kappiyena kammena veyyāvaccakaro niddisitabbo vutto āgamanassa suddhattā, āgamanassāpi asuddhiyaṃ pana kappiyenāpi kammena veyyāvaccakaro na niddisitabboti attheva āgamanassa suddhiasuddhīsu payojanaṃ. Kathaṃ pana dūtavacanena āgamanasuddhi viññāyatīti? Nāyaṃ bhāro. Dūtena hi akappiyavohāreneva vutte eva āgamanasuddhi gavesitabbā, na itarathā, tattha ca tassa vacanakkamena pucchitvā ca yuttiādīhi ca sakkā viññātuṃ. Idhāpi hi sikkhāpade ‘‘cīvaracetāpannaṃ ābhata’’nti dūtavacaneneva cīvaraṃ kiṇitvā dātuṃ pesitabhāvo viññāyati. Yadi hi sabbathā āgamanasuddhi na viññāyati, paṭikkhepo eva kattabboti.

但此处《义明灯》中所说「来意的清净或不清净,看不出特别的作用」等,是未观察母论注释言辞的意趣而说,因为按如所说之法,来意清净等是有作用的。但此处所说「即使由根本主人以净说法,由所遣使者以不净说法而说,咖毕亚咖喇咖也应被指定」这个不欲的过失,那个不欲的过失根本不成立,因为是所欲的。如是,在学处中就说,对于以不净说法说「请具寿接受衣资」的使者,由于来意清净,应以净业指定服务者,但在来意不清净时,即使以净业也不应指定服务者,故来意的清净与不清净确实有作用。但如何由使者言辞知晓来意清净呢?此非重担。因为使者仅以不净说法说时,才应寻求来意清净,不在其他情况,在那里,通过询问其言辞次第,以及通过道理等,能够知晓。此处在学处中,仅由使者言辞「带来衣资」,就知晓是遣来买衣后施予的状态。若完全不知来意清净,就应仅作拒绝。

Pāḷiyañca ‘‘cīvarañca kho mayaṃ paṭiggaṇhāmā’’tiādi dūtavacanassa akappiyattepi āgamanasuddhiyā sati paṭipajjanavidhidassanatthaṃ vuttaṃ. ‘‘Eso kho…pe… na vattabbo ‘tassa dehī’’’tiādi akappiyavatthusādiyanaparimocanatthaṃ vuttaṃ. ‘‘Saññatto’’tiādi ‘‘evaṃ dūtena puna vutte eva codetuṃ vaṭṭati, na itarathā’’ti dassanatthaṃ vuttaṃ. ‘‘Na vattabbo ‘dehi me cīvaraṃ…pe… cetāpehi me cīvara’’’nti idaṃ dūtenābhatarūpiyaṃ paṭiggahetuṃ attanā niddiṭṭhakappiyakārakattāva ‘‘dehi me cīvaraṃ…pe… cetāpehi me cīvara’’nti vadanto rūpiyassa pakatattā tena rūpiyena parivattetvā ‘‘dehi cetāpehī’’ti rūpiyasaṃvohāraṃ samāpajjanto nāma hotīti taṃ dosaṃ dūrato parivajjetuṃ vuttaṃ rūpiyapaṭiggahaṇena saṅghamajjhe nissaṭṭharūpiye viya. Vuttañhi tattha ‘‘na vattabbo imaṃ vā imaṃ vā āharā’’ti. Tasmā na idaṃ viññattidosaṃ parivajjetuṃ vuttanti veditabbaṃ, ‘‘attho me, āvuso, cīvarenā’’tipi avattabbatāpasaṅgato, teneva dūtaniddiṭṭhesu rūpiyasaṃvohārasaṅkābhāvato aññaṃ kappiyakārakaṃ ṭhapetvāpi āharāpetabbanti vuttaṃ. Tatthāpi ‘‘dūtena ṭhapitarūpiyena cetāpetvā cīvaraṃ āharāpehī’’ti avatvā kevalaṃ ‘‘cīvaraṃ āharāpehī’’ti evaṃ āharāpetabbanti adhippāyo gahetabbo. Ṭhānaṃ bhañjatīti ettha ṭhānanti ṭhitiyā ca kāraṇassa ca nāmaṃ, tasmā āsane nisīdanena ṭhānampi kuppati, āgatakāraṇampi tesaṃ na viññāyati. Ṭhitaṃ pana akopetvā āmisapaṭiggahaṇādīsu āgatakāraṇameva bhañjati, na ṭhānaṃ. Tenāha ‘‘āgatakāraṇaṃ bhañjatī’’ti . Keci pana ‘‘āmisapaṭiggahaṇādinā ṭhānampi bhañjatī’’ti vadanti, taṃ aṭṭhakathāya na sameti.

经文中「我们接受衣」等,是为显示在使者言辞不净时,若来意清净,应行持的方法而说。「此……乃至……不应对他说『给他』」等,是为显示不净物品的接受与释放而说。「已告知」等,是为显示「仅在使者如是再说时,才允许催促,不在其他情况」而说。「不应说『给我衣……乃至……为我作衣』」,此是为了远离这样的过失而说:对于使者所带来的金钱,由于自己指定了咖毕亚咖喇咖而接受,说「给我衣……乃至……为我作衣」时,由于金钱的本性,以那金钱交换而说「给、作」,就成为进入金钱交易,如同在僧团中舍弃的金钱。因为在那里说「不应说『取来此或此』」。因此应知,此非为避免求听过失而说,因为也有不应说「朋友,我需要衣」的过失,因此说即使舍弃使者所指定的,也应从另一咖毕亚咖喇咖处令取来,因为没有金钱交易的疑虑。在那里也应理解意趣为:不说「以使者所置金钱作后,令取来衣」,而仅说「令取来衣」这样令取来。「破坏立场」,此处「立场」是住立与原因二者之名,因此,以坐于座位而破坏立场,他们所来的原因也不被知晓。但不动摇所立,仅破坏在接受利养等上所来的原因,不破坏立场。因此说「破坏所来原因」。但有些人说「以接受利养等也破坏立场」,此与注释不相合。

Yatassacīvaracetāpannantiādi yena attanā veyyāvaccakaro niddiṭṭho, cīvarañca anipphāditaṃ, tassa kattabbavidhidassanaṃ. Evaṃ bhikkhunā vatthusāmikānaṃ vutte te codetvā denti, vaṭṭati ‘‘sāmikā codetvā dentī’’ti anāpattiyaṃ vuttattā. Tena ca yo sayaṃ acodetvā upāsakādīhi pariyāyena vatvā codāpeti, tesu sattakkhattumpi codetvā cīvaraṃ dāpentesu tassa anāpatti siddhā hoti sikkhāpadassa anāṇattikattā.

「对于那位……衣与食物」等,此乃显示对于由自己所指定的服务者,而衣未制成时,应作之法。如是比库对布主们说时,彼等被催促后给与,因于无罪中说「布主们被催促后给与」故,是允许的。由此,凡自己不催促而以方便对近事男等说而令催促者,彼等即使被催促七次而令给与衣时,对彼无罪成立,因学处无异故。

Kenaci aniddiṭṭho attano mukheneva byāvaṭabhāvaṃ veyyāvaccakarattaṃ patto mukhavevaṭiko. ‘‘Avicāretukāmatāyā’’ti iminā vijjamānampi dātuṃ anicchantā ariyāpi vañcanādhippāyaṃ vinā vohārato natthīti vadantīti dasseti. Bhesajjakkhandhake meṇḍakaseṭṭhivatthumhi (mahāva. 299) vuttaṃ ‘‘santi, bhikkhave’’tiādivacanameva (mahāva. 299) meṇḍakasikkhāpadaṃ nāma. Kappiyakārakānaṃ hattheti dūtena niddiṭṭhakappiyakārake sandhāya vuttaṃ, na pana bhikkhunā niddiṭṭhe, aniddiṭṭhe vāti. Tenāha ‘‘ettha ca codanāya pamāṇaṃ natthī’’tiādi.

「未被任何人指定,仅由自己口中表明服务者身份而成为服务者」者,即口头服务者。以「因不欲调查」此语,显示即使有可给与者而不欲给与,诸圣者亦无欺诳意图而从言说说『无』。在药篇集中,于蔑哒咖长者事中所说「诸比库,有……」等语,即名为蔑哒咖学处。「在净人手中」者,此乃关联由使者所指定的净人而说,非关于由比库所指定者或未指定者。故说「于此催促无限量」等。

Sayaṃ āharitvā dadantesūti sambandho. ‘‘Piṇḍapātādīnaṃ atthāyā’’ti iminā cīvaratthāyeva na hotīti dasseti. ‘‘Eseva nayo’’ti iminā vatthusāminā niddiṭṭhakappiyakārakabhedesupi piṇḍapātādīnampi atthāya dinne ca ṭhānacodanādi sabbaṃ heṭṭhā vuttanayeneva kātabbanti dasseti.

「对于自己取来而给与者」,此为连结。以「为了钵食等之义」此语,显示非仅为衣之义。以「此即方法」此语,显示对于布主所指定的净人之区别中,亦为钵食等之义而给与时,处所催促等一切皆应以下文所说之方法而作。

‘‘Saṅghaṃ vā…pe… anāmasitvā’’ti vuttattā ‘‘saṅghassa vihāratthāya demā’’tiādinā āmasitvā vadantesu paṭikkhipitabbameva. ‘‘Saṅgho sampaṭicchatī’’ti idaṃ ukkaṭṭhavasena vuttaṃ, gaṇādīsupi saṅghassatthāya sampaṭicchantesupi paṭiggahaṇepi paribhogepi dukkaṭameva. Sāratthadīpaniyaṃ ‘‘paṭiggahaṇe pācittiya’’nti (sārattha. ṭī. 2.537-539) vuttaṃ, taṃ na yuttaṃ saṅghacetiyādīnaṃ atthāya dukkaṭassa vuttattā. Codetīti tassa dosābhāvaṃ ñatvāpi kodhena vā lobhena vā bhaṇḍadeyyanti codeti. So eva hi musāvādādipaccayā pācittiyadukkaṭādiāpattīhi sāpattiko hoti, gīvātisaññāya pana vatvā niddosabhāvaṃ ñatvā viramantassa natthi āpatti.

因说「僧团或……乃至……未指明」故,对于以「我们为僧团住处之义而给与」等指明而说者,应拒绝。「僧团接受」者,此依最高而说,对于众等亦为僧团之义而接受者,于接受时及受用时皆仅恶作。在《义灯钞》中说「于接受时巴吉帝亚」,彼不适当,因说为僧团塔等之义故为恶作。「催促」者,即使知彼无过失,以嗔或以贪而催促「应给物品」。彼确实因妄语等之缘而有巴吉帝亚、恶作等罪,然以颈想而说后,知无过失性而停止者,无罪。

Taḷākaṃ khette paviṭṭhattā ‘‘na sampaṭicchitabba’’nti vuttaṃ. Cattāro paccaye saṅgho paribhuñjatūti deti, vaṭṭatīti ettha ‘‘bhikkhusaṅghassa catupaccayaparibhogatthāya taḷākaṃ dammī’’ti vā ‘‘bhikkhusaṅgho cattāro paccaye paribhuñjituṃ taḷākaṃ dammī’’ti vā ‘‘ito taḷākato uppanne cattāro paccaye dammī’’ti vā vattumpi vaṭṭati, idañca saṅghassa paribhogatthāya diyyamānaññeva sandhāya vuttaṃ, puggalassa pana evampi dinnaṃ taḷākakhettādi na vaṭṭati. Suddhacittassa pana udakaparibhogatthaṃ kūpapokkharaṇīādayo vaṭṭanti. ‘‘Saṅghassa taḷākaṃ atthi, taṃ katha’’nti hi ādinā sabbattha saṅghavaseneva vuttaṃ. Hattheti vase.

「池塘因入于田故不应接受」,如是说。「给与『愿僧团受用四资具』,是允许的」,于此「我为比库僧团受用四资具之义而给与池塘」或「我给与池塘令比库僧团受用四资具」或「我给与从此池塘所生之四资具」,如是说亦允许。此乃关联仅为僧团受用之义而给与者而说,然对个人即使如是给与之池塘、田等不允许。然对清净心者,为水受用之义,井、莲池等允许。因以「僧团有池塘,如何」等之始,一切处皆仅依僧团而说。「手中」者,即权力中。

‘‘Ṭhapethāti vutte’’ti idaṃ sāmīcivasena vuttaṃ, avuttepi ṭhapentassa doso natthi. Tenāha ‘‘udakaṃ vāretuṃ labbhatī’’ti. Sassakālepi tāsetvā muñcituṃ vaṭṭati, amuñcato pana bhaṇḍadeyyaṃ. Puna detīti acchinditvā puna deti, evampi vaṭṭatīti sambandho. Iminā ‘‘yena kenaci issarena ‘pariccattamidaṃ bhikkhūhi, assāmika’ntisaññāya attanā gahetvā dinnaṃ vaṭṭatī’’ti dasseti. Kappiyavohārepi vinicchayaṃ vakkhāmāti pāṭhaseso.

「于说『除外』时」者,此依适当而说,即使未说而除外者亦无过失。故说「得阻止水」。即使在自己时节亦得惊吓后放开,然不放开者为应给物品。「再给与」者,即切断后再给与,如是亦允许,此为连结。以此显示「由任何主人以『此已被比库们舍弃,无主』之想而自己取后给与,是允许的」。「我们将说净语中之决断」,此为文句之余。

Udakavasenāti udakaparibhogatthaṃ. ‘‘Suddhacittāna’’nti idaṃ sahatthena ca akappiyavohārena ca karonte sandhāya vuttaṃ. Sassasampādanatthanti evaṃ asuddhacittānampi pana sayaṃ akatvā kappiyavohārena āṇāpetuṃ vaṭṭati eva. ‘‘Kappiyakārakaṃ ṭhapetuṃ na vaṭṭatī’’ti idaṃ sahatthādinā katataḷākattā ‘‘asāruppa’’nti vuttaṃ, ṭhapentassa, pana taṃ paccayaṃ paribhuñjantassapi vā saṅghassa āpatti na viññāyati, aṭṭhakathāpamāṇena vā ettha āpatti gahetabbā. Lajjibhikkhunāti lajjināpi, pageva alajjinā mattikuddharaṇādīsu kārāpitesūti adhippāyo. Navasasseti akatapubbe kedāre. ‘‘Kahāpaṇe’’ti iminā dhaññuṭṭhāpane tasseva akappiyanti dasseti, dhaññuṭṭhāpane cassa payogepi dukkaṭameva, na kahāpaṇuṭṭhāpane viya.

「水军」者,为了水的使用。「净心者」,此是针对以自手及不如法言说而作者而说。为了谷物的成就,即使是不净心者,自己不作而以如法言说命令,也是允许的。「不允许设置净人」,此是因为以自手等所作的池塘,故说「不适当」。但对于设置者,或对于受用那个资具的僧团,不知有罪。或者应以注疏为量,在此取罪。「有惭比库」,意趣是:即使有惭者,何况无惭者,在挖掘泥土等被命令作时。「新谷」者,在以前未作的田地。以「咖哈巴纳」,显示在谷物储藏中,那个也是不允许的。在谷物储藏中,他的方便也只是恶作,不像在咖哈巴纳储藏中。

‘‘Kasatha vapathā’’ti vacane sabbesampi akappiyaṃ siyāti āha ‘‘avatvā’’ti. Ettako nāma bhāgoti ettha ettako kahāpaṇoti idampi sandhāya vadati. Tathā vuttepi hi tadā kahāpaṇānaṃ avijjamānattā āyatiṃ uppannaṃ aññesaṃ vaṭṭati eva. Tenāha ‘‘tasseva taṃ akappiya’’nti. Tassa pana sabbapayogesu, paribhogesupi dukkaṭaṃ. Keci pana ‘‘dhaññaparibhoge eva āpatti, na pubbapayoge’’ti vadanti, taṃ na yuttaṃ, yena minanarakkhaṇādipayogena pacchā dhaññaparibhoge āpatti hoti, tassa payogassa karaṇe anāpattiyā ayuttattā. Pariyāyakathāya pana sabbattha anāpatti. Teneva ‘‘ettakehi vīhīhi idañcidañca āharathā’’ti niyamavacane akappiyaṃ vuttaṃ, kahāpaṇavicāraṇepi eseva nayo. Vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthīti vattabbantiādivacanañcettha sādhakaṃ.

「你们耕种、播种」的言说中,对一切也会是不允许的,故说「不说」。「这么多的份」,在此也针对这么多咖哈巴纳而说。即使如是说,因为那时咖哈巴纳不存在,将来生起的对其他人是允许的。因此说「对他那个是不允许的」。但对他的一切方便、受用中,都是恶作。有些人说「只在谷物受用中有罪,不在先前方便中」,那不合理,因为以守护鱼等方便,后来在谷物受用中有罪,那个方便的作中无罪是不合理的。但在间接说法中,一切处无罪。因此在「以这么多稻谷拿来这个那个」的限定言说中,说不允许。在咖哈巴纳的考察中也是这个方法。存在这样的事例,「没有净人」应当说等言说,在此是成立的。

Vanaṃ dammi…pe… vaṭṭatīti ettha nivāsaṭṭhānattā puggalassāpi suddhacittena gahetuṃ vaṭṭati. Sīmaṃ demāti vihārasīmādisādhāraṇavacanena vuttattā ‘‘vaṭṭatī’’ti vuttaṃ.

「我给林……乃至……允许」,在此因为是住处,个人以净心取也是允许的。「我们给界」,因为以寺院界等共同言说而说,故说「允许」。

‘‘Veyyāvaccakara’’ntiādinā vuttepi puggalassapi dāsaṃ gahetuṃ vaṭṭati ‘‘anujānāmi, bhikkhave, ārāmika’’nti (pārā. 619; mahāva. 270) visesetvā anuññātattā, tañca kho pilindavacchena gahitaparibhuttakkamena, na gahaṭṭhānaṃ dāsaparibhogakkamena. Khettādayo pana sabbe saṅghasseva vaṭṭanti pāḷiyaṃ puggalikavasena gahetuṃ ananuññātattāti daṭṭhabbaṃ. Vihārassa demāti saṅghikavihāraṃ sandhāya vuttaṃ, ‘‘khettavatthupaṭiggahaṇā paṭivirato hotī’’tiādinā (dī. ni. 1.10, 194) suttantesu āgatapaṭikkhepo bhagavatā āpattiyāpi hetubhāvena katoti bhagavato adhippāyaṃ jānantehi saṅgītimahātherehi khettapaṭiggahaṇādinissito ayaṃ sabbopi pāḷimuttavinicchayo vuttoti gahetabbo. Kappiyakārakassa niddiṭṭhabhāvo, dūtena appitatā, tatuttari vāyāmo, tena paṭilābhoti imānettha cattāri aṅgāni.

即使以「服务者」等所说,个人取仆人也是允许的,因为以「诸比库,我允许园民」特别允许,而且那是以毕陵达瓦差所取受用的次第,不是以居士们的仆人受用次第。但田地等一切只对僧团允许,应当看作在巴利中未允许以个人方式取。「给寺院」者,针对僧团寺院而说。以「离受取田地……」等经典中所来的拒绝,被世尊作为罪的因,知道世尊意趣的结集大长老们,应取这一切依于田地受取等的巴利外判决被说。净人的指定状态、以使者的不欲求、超过那个的努力、以那个的获得,在此这四个是支分。

Rājasikkhāpadavaṇṇanā niṭṭhitā. · 王学处的解释完毕。

Niṭṭhito cīvaravaggo paṭhamo. · 第一衣品完毕。

2. Kosiyavaggo

2. 国西亚品

1. Kosiyasikkhāpadavaṇṇanā一、蚕丝学处的解释

§542

542. Dutiyassa paṭhame pāḷiyaṃ kosiyakāraketi kosakārakapāṇānaṃ kosato nibbattattā kosiyena suttena vatthādiṃ karonte. Saṅghātanti vināsaṃ.

542. 第二的第一中,巴利中「国西亚作者」者,因为国萨咖作者的动物从国萨生起,以国西亚线作衣等者。「桑喀帝」者,破坏。

§544

544.‘‘Avāyima’’nti vuttattā vāyitvā karaṇe anāpatti. Missetvāti eḷakalomehi missetvā. Paṭilābhenāti pariniṭṭhānena ‘‘pariyosāpeti, nissaggiya’’nti (pārā. 545) vuttattā, kosiyamissakatā, attano atthāya santhatassa karaṇakārāpanaṃ, paṭilābho cāti imānettha tīṇi aṅgāni.

「未织」者,因说「未织」,故织后制作无犯。「混合」者,与羊毛混合。「获得时」者,因完成而说「完成时,尼萨耆亚」,故此处有三支分:混合羊毛丝,为自己之利益而制作或使人制作坐卧具,以及获得。

Kosiyasikkhāpadavaṇṇanā niṭṭhitā. · 蚕丝学处的解释完毕。

§547-552

547-552. Dutiyañca tatiyañca uttānameva. Tattha pana odātādimissakasaññāya suddhakāḷakānaññeva santhatassa karaṇavasena cettha dvebhāgato adhikesu suddhakāḷakesu anadhikasaññāya santhatassa karaṇavasena ca acittakatā veditabbā.

第二与第三,显然易见。然而其中,以白色等混合之想而制作纯黑色坐卧具,由此以二分之多的纯黑色而制作,以及以多于纯黑色而无多于之想而制作坐卧具,应知此处之无犯。

4. Chabbassasikkhāpadavaṇṇanā四、六年学处注释

§557

557. Catutthe hada karīsussagge, miha secaneti dhātuatthaṃ sandhāyāha ‘‘vaccampi passāvampi karontī’’ti. Ūnakachabbassesu atirekachabbassasaṅkitādivasenettha acittakatā veditabbā.

第四中,「哈达咖利苏萨盖,米哈谢差那」,连结界义而说「排大便与小便者」。于不足六年者,以超过六年之疑等,应知此处之无犯。

Chabbassasikkhāpadavaṇṇanā niṭṭhitā. · 六年学处注释终了。

5. Nisīdanasanthatasikkhāpadavaṇṇanā五、坐具毡垫学处注释

§565

565. Pañcame tattha sandississatīti sakāya katikāya ayuttakāritāvasena viññūhi sandississatīti attho. Araññakaṅgādīni tīṇi pāḷiyaṃ senāsanādipaccayattayassa ādiaṅgavasena vuttāni, sesānipi te samādiyiṃsu evāti veditabbaṃ.

第五中,其中「将被指责」者,义为:因自己之咖提那衣不适当之制作,将被智者指责。阿兰若支等三者,于圣典中,以住所等三种资具之初支而说,应知其余者亦受持如是。

§566

566.Pihayantāti patthayantā. Santhatassa avāyimattā, senāsanaparikkhārattā ca cīvaratā, adhiṭṭhātabbatā ca natthīti āha ‘‘catutthacīvarasaññitāyā’’ti, vipallāsasaññāyāti attho. Keci pana ‘‘idaṃ nisīdanasanthataṃ nāma navasu cīvaresu nisīdanacīvarameva, nāññaṃ. Nisīdanasikkhāpadepi (pāci. 531 ādayo) imasmiṃ sikkhāpade viya ‘nisīdanaṃ nāma sadasaṃ vuccatī’ti ca aṭṭhakathāyañcassa ‘santhatasadisaṃ santharitvā ekasmiṃ ante sugatavidatthiyā vidatthimatte padese dvīsu ṭhānesu phāletvā tisso dasā karīyanti, tāhi dasāhi sadasaṃ nāma vuccatī’ti (pāci. aṭṭha. 531) ca vuttattā’’ti vadanti, taṃ na yuttaṃ idha pamāṇaniyamassa avuttattā, santhatassa ca avāyimacīvarattā, adhiṭṭhānupagattābhāvā aṭṭhakathāyaṃ avuttattā ca. Nisīdanacīvaraṃ pana channaṃ cīvarānaṃ khaṇḍapilotikāni pamāṇayuttameva santharitvā santhataṃ viya karonti. Teneva ‘‘santhatasadisa’’nti sadisaggahaṇaṃ kataṃ, tasmā tadeva cīvaraṃ adhiṭṭhānupagañca, na idanti gahetabbaṃ.

「贪求」者,希求。因坐卧具未织,且因是住所用具故为衣,又因无应受持性,故说「第四衣之想」,义为颠倒想。然而有些人说:「此名为坐卧具者,于九种衣中,唯是坐卧衣,非其他。于坐卧学处中,亦如此学处说『坐卧者,名为萨达萨』,且于注疏中说『如坐卧具般铺展,于一端善逝张手一张手量之处,于二处裂开,作三条十,以此等十条,名为萨达萨』」,此不合理,因此处未说尺寸规定,且因坐卧具是未织之衣,又因注疏中未说受持之到达性。然而坐卧衣者,将六种衣之碎布片,依尺寸适当地铺展,如坐卧具般制作。正因此故,取「如坐卧具」之相似语,故应取彼衣即受持之到达,非此。

§567

567. Sugatavidatthikaṃ anādāya ādiyantisaññāya, sugatavidatthiūne anūnantisaññāya ca vasenettha acittakatā veditabbā. Vitānādīnaññeva atthāya karaṇe anāpattivacanato nipajjanatthāya karotopi āpatti eva. Paribhuñjituṃ na vaṭṭatīti kosiyesu suddhakāḷakānañca vatthūnaṃ akappiyattā vuttaṃ. Teneva pāḷiyaṃ ‘‘aññena kataṃ paṭilabhitvā paribhuñjati, āpatti dukkaṭassā’’ti (pārā. 545, 550) tattha tattha vuttaṃ, itaresu pana dvīsu ‘‘anāpattī’’ti vuttaṃ. Tattha catutthe aññassatthāya karaṇepi anāpatti, pañcame tattha dukkaṭanti daṭṭhabbaṃ. Nissaṭṭhadānavacanato pana gahaṇe doso natthi, paribhuñjane ca vijaṭetvā kappiyavasena kate na doso.

以取善逝张手而有取之想,以善逝张手不足而有不足之想,应知此处之无犯。因说为帷幕等之利益而制作无犯,故为卧躺之利益而制作者亦有犯。「受用不许」者,因说羊毛丝与纯黑色之物不适当。正因此故,于圣典中,于彼彼处说「他人所作,获得后受用,犯恶作」,然于其余二者说「无犯」。其中,于第四,为他人之利益而制作亦无犯,于第五,其中应见恶作。然而因说舍弃与给予之语,故取时无过失,且于受用时,拆解后依适当方式制作则无过失。

Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā. · 坐具毡垫学处注释终了。

6. Eḷakalomasikkhāpadavaṇṇanā六、羊毛学处注释

§572

572. Chaṭṭhe pāḷiyaṃ ‘‘addhānamaggappaṭipannassā’’ti idaṃ vatthuvasena vuttaṃ. Nivāsaṭṭhāne laddhānipi tiyojanato paraṃ harituṃ na vaṭṭati eva. Asante hāraketi anurūpato vuttaṃ. Santepi hārake harato natthi doso. Āpattiyevāti anāṇattena haṭattā. Pakkhadvayassapi kāraṇamāha ‘‘saussāhattā’’ti, anuparatagamanicchattāti attho. Suddhacittapakkhasseva kāraṇamāha ‘‘acittakattā’’ti. Na sametīti ‘‘anāpatti, aññaṃ harāpetī’’ti ettakasseva pariharaṇe vuttattā. Agacchanteti ṭhite. Heṭṭhāti bhūmiyā.

第六段巴利文中,「正在行路途中者」,此依事缘而说。即使在住处获得,也不允许携带超过三由旬。「无携带者时」,此依相应情况而说。即使有携带者,携带者携带也无过失。「仅有罪」者,因无知而携带故。对两种情况的理由都说明了「因有急事故」,意思是因有不停留而去的意愿。仅对清净心一方的理由说明了「因无心故」。「不来」者,因仅在「无罪,令他人携带」这一范围内说明了避免方法故。「不来者」,指停留者。「下方」,指地面。

§575

575.Taṃ harantassāti paṭhamaṃ paṭilābhaṭṭhānato paṭṭhāya tiyojanato uddhaṃ harantassāti attho. Tathā harantassa hi corehi acchinditvā puna dinnaṭṭhānato tiyojanaṃ harituṃ vaṭṭati. Keci pana ‘‘mātikāṭṭhakathāyaṃ aṅgesu ‘paṭhamappaṭilābho’ti vuttattā dutiyapaṭilābhaṭṭhānato tiyojanātikkamepi anāpattī’’ti vadanti, taṃ na yuttaṃ, dutiyapaṭilābhassāpi paṭilābhaṭṭhāne pavisanato vāsatthāya gamanaṭṭhānato puna gamane viya. Kāyabandhanādīnanti dvipaṭalakāyabandhanādīnaṃ antare pakkhittaṃ pasibbake pakkhittasadisaṃ, na katabhaṇḍanti vuttaṃ, tathā nidhānamukhanti. Akatabhaṇḍatā, paṭhamappaṭilābho, tiyojanātikkamanaṃ, āharaṇapaccāharaṇaṃ, avāsādhippāyatāti imānettha pañca aṅgāni.

「携带彼者」,意思是从最初获得处开始,携带超过三由旬者。如此携带者,若被盗贼截断后再次给予,从给予处允许携带三由旬。然而有些人说「在母论注释中,在支分中说『第一次获得』故,即使从第二次获得处超过三由旬也无罪」,此不合理,因第二次获得也进入获得处,如同从住处为了居住而前往时再次前往一样。「身缚等」,指放置在双层身缚等之间,如同放置在袋中,说为「非已作物品」,同样「藏处口」。非已作物品性、第一次获得、超过三由旬、携带与携回、无住处意图,此处有这五个支分。

Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛学处注释终了。

7. Eḷakalomadhovāpanasikkhāpadavaṇṇanā7. 羊毛洗涤学处解释

§581

581. Sattame pāḷiyaṃ anāpattivāre aparibhuttaṃ katabhaṇḍaṃ dhovāpetīti ettha paribhuttassa kambalādikatabhaṇḍassa dhovāpanaṃ purāṇacīvaradhovāpanasikkhāpadena āpattikaranti tannivattanatthaṃ ‘‘aparibhuttaṃ katabhaṇḍa’’nti vuttaṃ. Sesamettha uttānatthameva.

第七段巴利文中,在无罪情况下「令洗未使用的已作物品」,此处使用过的毛毯等已作物品的令洗,因旧衣令洗学处而有罪,为了避免那个,说「未使用的已作物品」。其余在此处意义明显。

Eḷakalomadhovāpanasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛洗涤学处解释已毕。

8. Rūpiyasikkhāpadavaṇṇanā8. 金银学处解释

§583-4

583-4. Aṭṭhame suvaṇṇamayakahāpaṇena kahāpaṇopi rajate eva saṅgayhatīti āha ‘‘sovaṇṇamayo vā’’ti. Rūpiyamayo vāti rajatena rūpaṃ samuṭṭhapetvā katakahāpaṇo. Pākatiko nāma etarahi pakatikahāpaṇo.

第八段中,因金制咖哈巴纳的咖哈巴纳也包含在银中,故说「或金制的」。「或银制的」,指用银生起形状而制作的咖哈巴纳。「普通的」,名为现今的普通咖哈巴纳。

Iccetaṃ sabbampīti sikkhāpadena, vibhaṅgena ca vuttaṃ sabbampi nidasseti. Tassa catubbidhaṃ nissaggiyavatthūti imināva sambandho, na pana anantarena ‘‘rajata’’nti padena. Idāni taṃ catubbidhaṃ nissaggiyavatthuṃ sarūpato dassento ‘‘rajata’’ntiādimāha. Tattha kiñcāpi heṭṭhā rajatamāsakova vutto, na kevalaṃ rajataṃ, tathāpi sikkhāpade ‘‘jātarūparajata’’nti padeneva vuttanti tampi dassetuṃ ‘‘rajata’’nti idaṃ visuṃ vuttaṃ. Padabhājane pana mātikāpadeneva siddhattā taṃ avatvā tena saha saṅgayhamānameva dassetuṃ ‘‘rajataṃ nāma kahāpaṇo’’tiādi vuttanti veditabbaṃ. Jātarūpamāsakoti suvaṇṇamayakahāpaṇo. Vuttappabhedoti ‘‘rūpiyamayo vā pākatiko vā’’tiādinā vuttappabhedo. Paṭova paṭako, vatthaṃ. Dukkaṭamevāti paṭiggāhakasseva paṭiggahaṇapaccayā dukkaṭaṃ, paribhoge pana pañcasahadhammikehi paṭiggahitānaṃ dhaññavirahitamuttādīnaṃ kāraṇā uppannapaccayaṃ paribhuñjantānaṃ sabbesampi dukkaṭameva. Keci pana ‘‘dhaññampi pañcasahadhammikehi paṭiggahitaṃ muttādikhettādi viya sabbesampi paribhuñjituṃ na vaṭṭati, kevalaṃ saṅghikabhūmiyaṃ kappiyavohārena ca uppannassa dhaññassa vicāraṇameva sandhāya ‘tassevetaṃ akappiya’nti vutta’’nti vadanti.

「这一切」,指示由学处和分别所说的一切。「彼的四种舍堕物」,与此相连,但不与紧接的「银」一词相连。现在以自相显示那四种舍堕物,说「银」等。其中虽然下文仅说银马萨咖,不仅是银,但在学处中以「生金银」一词说故,为了显示那个也说「银」这个单独词。然而在词句分析中,因仅以母论词就成立故,不说那个,为了显示与之一起包含,说「银名为咖哈巴纳」等,应当了知。「生金马萨咖」,指金制咖哈巴纳。「所说种类」,指以「或银制的或普通的」等所说的种类。「巴多」即巴德咖,布。「仅恶作」,对接受者因接受而有恶作,但在使用中,对由五种如法者接受的除谷物外的珍珠等,因所生起的因缘而使用者,一切人都仅有恶作。然而有些人说「谷物也由五种如法者接受,如珍珠等田地等一样,一切人都不允许使用,仅依对僧团地和以净语生起的谷物的考察,说『对彼这是不净』」。

Eko sataṃ vā sahassaṃ vātiādi rūpiye heṭṭhimakoṭiyā pavattanākāraṃ dassetuṃ vuttaṃ, na pana ‘‘evaṃ paṭipajjitabbamevā’’ti dassetuṃ. ‘‘Idha nikkhipāhī’’ti vutte uggaṇhāpanaṃ hotīti āha ‘‘idha nikkhipāhīti na vattabba’’nti. Kappiyañca…pe… hotīti yasmā asāditattā tato uppannapaccayā vaṭṭanti, tasmā kappiyaṃ nissāya ṭhitaṃ. Yasmā pana dubbicāraṇāya sati tato uppannampi na kappati, tasmā akappiyaṃ nissāya ṭhitanti veditabbaṃ.

「一人百或千」等,为了显示银在下限的运作方式而说,但不是为了显示「必须如此行」。说「在此放下」时,有令取,故说「不应说在此放下」。「依净而……成为」,因未触犯故从那里生起的因缘允许,因此依净而住。然而因考察不善时从那里生起的也不允许,因此应知依不净而住。

‘‘Na tena kiñci kappiyabhaṇḍaṃ cetāpita’’nti iminā cetāpitaṃ ce, natthi paribhogūpāyo uggahetvā anissaṭṭharūpiyena cetāpitattā. Īdisañhi saṅghamajjhe nissajjanaṃ katvāva chaḍḍetvā pācittiyaṃ desetabbanti dasseti. Keci pana ‘‘yasmā nissaggiyavatthuṃ paṭiggahetvāpi cetāpitaṃ kappiyabhaṇḍaṃ saṅghe nissaṭṭhaṃ kappiyakārakehi nissaṭṭharūpiyaṃ parivattetvā ānītakappiyabhaṇḍasadisaṃ hoti, tasmā vināva upāyaṃ bhājetvā paribhuñjituṃ vaṭṭatī’’ti vadanti, taṃ pattacatukkādikathāya (pārā. aṭṭha. 2.589) na sameti. Tattha rūpiyena parivattitapattassa aparibhogova dassito, na nissajjanavidhānanti. Upanikkhepaṃ ṭhapetvāti kappiyakārakehi vaḍḍhiyā payojanaṃ sandhāya vuttaṃ. Akappiyanti tena vatthunā gahitattā vuttaṃ.

「不得以此令备办任何净物」者,以此所示:若令备办,则无受用之方便,因以未舍弃之金银令备办故。如是之物,应于僧团中舍弃后再舍弃而说巴吉帝亚,如是显示。然而,有些人说:「因为即使接受尼萨耆亚巴吉帝亚之物后令备办之净物,于僧团中舍弃后,由净施人转换已舍弃之金银而带来之净物,与之相似,故无需方便而分配受用亦可。」此说与钵四事等之论说不相应。于彼处,仅显示以金银转换之钵不得受用,非显示舍弃之规定。「除寄存外」者,就净施人为增长之目的而说。「不净」者,因为以彼物所取得故说。

§585

585.‘‘Patitokāsaṃ asamannāharantenā’’ti idaṃ nirapekkhabhāvadassanaparanti veditabbaṃ. Asantasambhāvanāyāti pariyāyādinā abhūtārocanaṃ sandhāya vuttaṃ. Theyyaparibhogoti paccayasāminā bhagavatā ananuññātattā vuttaṃ. Iṇaparibhogoti bhagavatā anuññātampi kattabbaṃ akatvā paribhuñjanato vuttaṃ, tena ca paccayasannissitasīlaṃ vipajjatīti dasseti. Paribhoge paribhogeti kāyato mocetvā mocetvā paribhoge. Pacchimayāmesu paccavekkhitabbanti yojanā. Iṇaparibhogaṭṭhāne tiṭṭhatīti ettha ‘‘hiyyo yaṃ mayā cīvaraṃ paribhutta’’ntiādināpi atītapaccavekkhaṇā vaṭṭatīti vadanti. Paribhoge paribhogeti udakapatanaṭṭhānato antopavesanesu, nisīdanasayanesu ca. Satipaccayatā vaṭṭatīti paccavekkhaṇasatiyā paccayattaṃ laddhuṃ vaṭṭati. Paṭiggahaṇe ca paribhoge ca paccavekkhaṇāsati avassaṃ laddhabbāti dasseti. Tenāha ‘‘satiṃ katvā’’tiādi. Keci pana ‘‘satipaccayatā paccaye sati bhesajjaparibhogassa kāraṇe satī’’ti evampi atthaṃ vadanti, tesampi paccaye satīti paccayasabbhāvasallakkhaṇe satīti evamattho gahetabbo paccayasabbhāvamattena sīlassa asujjhanato. ‘‘Paribhoge akarontasseva āpattī’’ti iminā pātimokkhasaṃvarasīlassa bhedo dassito, na paccayasannisssisīlassa, tassa atītapaccavekkhaṇāya visujjhanato. Etasmiṃ, pana sesapaccayesu ca iṇaparibhogādivacanena paccayasannissitasīlasseva bhedoti evamimesaṃ nānākaraṇaṃ veditabbaṃ.

「不取落地之物」者,应知此为显示无所期待之状态。「于不存在之可能性」者,就以方便等虚妄告白而说。「盗用」者,因资具之主世尊未允许故说。「债用」者,因不作世尊所允许应作之事而受用故说,以此显示依资具所依之戒破坏。「于受用时受用」者,于从身体解脱又解脱之受用时。应于最后夜分省察,如是连结。「住于债用之处」者,于此,有人说:「昨日我所受用之衣」等,以过去之省察亦可。「于受用时受用」者,于从水中出至入内之间,于坐卧之时。「有念之因缘则可」者,得省察念之因缘则可。显示于接受时与受用时,省察念必须获得。故说「作念」等。然而,有些人说:「有念之因缘者,于资具存在时,药物受用之原因存在时有念」,如是说义理。对于彼等,亦应取「于资具存在时有念」之义为「于资具之存在性观察时有念」,因仅以资具之存在性,戒不清净故。「于不作受用者有罪」者,以此显示巴帝摩卡律仪戒之破坏,非依资具所依戒之破坏,因彼以过去之省察而清净故。然而,于此及其余资具中,以债用等之语词,唯依资具所依戒之破坏,应知如是彼等之差别。

Evaṃ paccayasannissitasīlassa visuddhiṃ dassetvā teneva pasaṅgena sabbāpi visuddhiyo dassetuṃ ‘‘catubbidhā hi suddhī’’tiādimāha. Tattha sujjhati desanādīhi, sodhīyatīti vā suddhi, catubbidhasīlaṃ. Tenāha ‘‘desanāya sujjhanato’’tiādi. Ettha desanāggahaṇena vuṭṭhānampi chinnamūlānaṃ abhikkhutāpaṭiññāpi saṅgahitā. Chinnamūlānampi hi pārājikāpattivuṭṭhānena heṭṭhā parirakkhitaṃ bhikkhusīlaṃ visuddhaṃ nāma hoti, tena tesaṃ maggapaṭilābhopi sampajjati.

如是显示依资具所依戒之清净后,即以此因缘,为显示一切清净,故说「清净有四种」等。于此,以说示等而清净,或被净化,故为清净,即四种戒。故说「以说示而清净」等。于此,以说示之摄取,亦摄取还净,及断根者之再三承认。因为即使断根者,以巴拉基咖罪之还净,于下所守护之比库戒,名为清净,以此,彼等之道之获得亦成就。

Dātabbaṭṭhena dāyaṃ, taṃ ādiyantīti dāyādā. Sattannaṃ sekkhānanti ettha kalyāṇaputhujjanāpi saṅgahitā tesaṃ āṇaṇyaparibhogassa dāyajjaparibhoge saṅgahitattāti veditabbaṃ . Dhammadāyādasuttanti ‘‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’tiādinā (ma. ni. 1.29) pavattaṃ suttaṃ. Tattha mā me āmisadāyādāti evaṃ me-saddaṃ ānetvā attho gahetabbo. Evañhi tathā vuttatthasādhakaṃ hoti.

「以应施之义为遗产,取彼者为继承人」。「七有学」者,于此,应知善凡夫亦被摄取,因彼等之无债受用被摄于遗产受用中。「法嗣经」者,以「比库们,汝等应为我之法嗣,莫为财嗣」等所行之经。于彼处,「莫为我之财嗣」,如是取来我字而取义。如是,如是所说义之成立者。

Lajjinā saddhiṃ paribhogoti dhammāmisavasena missabhāvo. Alajjinā saddhinti etthāpi eseva nayo. ‘‘Ādito paṭṭhāya hi alajjī nāma natthī’’ti iminā diṭṭhadiṭṭhesu āsaṅkā nāma na kātabbā, diṭṭhasutādikāraṇe sati eva kātabbāti dasseti. Attano bhārabhūtā saddhivihārikādayo. Sace na oramatīti agatigamanena dhammāmisaparibhogato na oramati. ‘‘Āpatti nāma natthī’’ti idaṃ alajjīnaṃ dhammena uppannapaccayaṃ, dhammakammañca sandhāya vuttaṃ. Tesampi hi kuladūsanādisamuppannapaccayaṃ paribhuñjantānaṃ, vaggakammādiṃ karontānañca āpatti eva.

「与有惭者共受用」者,以法与财之混合状态。「与无惭者之信」者,于此亦此为方法。「从最初起,无惭者名为不存在」者,以此显示:于所见所见中,不应作疑虑,唯于见闻等之原因存在时应作。「自己之负担者」,即同住弟子等。「若不退避」者,以无去处之行,不从法财受用退避。「无有罪」者,此就无惭者以法所生之资具及法业而说。因为即使彼等,受用以破坏俗家等所生之资具者,作别众甘马等者,确实有罪。

‘‘Dhammiyādhammiyaparibhogo paccayavasena veditabbo’’ti vuttattā heṭṭhā lajjiparibhogo paccayavasena ca ekakammādivasena ca vutto evāti veditabbaṃ. Teneva duṭṭhadosasikkhāpadaṭṭhakathāyaṃ codakacuditakabhāve ṭhitā dve alajjino dhammaparibhogampi sandhāya ‘‘ekasambhogaparibhogā hutvā jīvathā’’ti (pārā. aṭṭha. 2.385-386) vuttā tesaṃ aññamaññaṃ dhammāmisaparibhoge virodhābhāvā. Lajjīnameva hi alajjinā saha tadubhayaparibhogā na vaṭṭantīti.

「如法与不如法之受用,应以资具而知」,因如是所说,于下,有惭者之受用,以资具及以单独甘马等而说,应如是知。即以此,于恶心学处注疏中,住于举罪者与被举罪者之状态之二无惭者,亦就法受用而说「汝等作单一共住受用而活」,因彼等互相之法财受用无有矛盾。因为唯有惭者与无惭者共,彼二者之受用不可。

Dhammaparibhogoti ‘‘ekakammaṃ ekuddeso’’tiādinā (pārā. 55, 92, 172) vuttasaṃvāso ceva nissayaggahaṇadānādiko sabbo nirāmisaparibhogo ca veditabbo . ‘‘Na so āpattiyā kāretabbo’’ti vuttattā lajjino alajjipaggahe āpattīti veditabbaṃ. Itaropīti lajjīpi. Tassāpi attānaṃ paggaṇhantassa alajjino, iminā ca lajjino vaṇṇabhaṇanādilābhaṃ paṭicca āmisagarukatāya vā gehasitapemena vā taṃ alajjiṃ paggaṇhanto lajjī sāsanaṃ antaradhāpeti nāmāti dasseti. Evaṃ gahaṭṭhādīsu upatthambhito alajjī balaṃ labhitvā pesale abhibhavitvā nacirasseva sāsanaṃ uddhammaṃ ubbinayaṃ karotīti.

「法受用」者,应知为以「单白甘马、单诵」等所说的共住,以及依止的授受等一切无物质的受用。因说「不应令其作甘马」,故应知对有惭者而言,摄护无惭者即是罪。「其他者亦」,即有惭者亦然。对于摄护无惭者的彼有惭者自身,以及此有惭者因期待赞叹等利得而重视物质,或因在家人的爱着而摄护彼无惭者,则有惭者使教法隐没,如是显示。如是被在家人等支持的无惭者得力后,压倒善良者,不久即使教法成为非法、非律。

‘‘Dhammaparibhogopi tattha vaṭṭatī’’ti iminā āmisaparibhogato dhammaparibhogova garuko, tasmā ativiya alajjivivekena kātabboti dasseti. ‘‘Dhammānuggahena uggaṇhituṃ vaṭṭatī’’ti vuttattā alajjussannatāya sāsane osakkante, lajjīsu ca appahontesu alajjimpi pakatattaṃ gaṇapūrakaṃ gahetvā upasampadādikaraṇena ceva keci alajjino dhammāmisaparibhogena saṅgahetvā sesālajjigaṇassa niggahena ca sāsanaṃ paggaṇhituṃ vaṭṭati eva.

「法受用亦于彼处适宜」,以此显示法受用比物质受用更为重要,故应极其以无惭者的远离而作。因说「以法的摄受而摄受是适宜的」,故当教法因无惭者的增长而衰退,有惭者又无力时,即使摄取无惭者作为自然的僧团充数者,以达上等的作为,以及某些无惭者以法与物质的受用而摄受,以及以对其余有惭者僧团的制止,而摄护教法确实是适宜的。

Keci pana ‘‘koṭiyaṃ ṭhito ganthoti vuttattā ganthapariyāpuṇanameva dhammaparibhogo, na ekakammādi. Tasmā alajjīhipi saddhiṃ uposathādikaṃ kammaṃ kātuṃ vaṭṭati, āpatti natthī’’ti vadanti, taṃ na yuttaṃ, ekakammādīsu bahūsu dhammaparibhogesu alajjināpi saddhiṃ kattabbāvatthāyuttaṃ dhammaparibhogaṃ dassetuṃ idha nidassanavasena ganthasseva samuddhaṭattā. Na hi ekakammādiko vidhi dhammaparibhogo na hotīti sakkā vattuṃ anāmisattā dhammāmisesu apariyāpannassa kassaci abhāvā. Teneva aṭṭhasāliniyaṃ dhammapaṭisandhārakathāyaṃ (dha. sa. aṭṭha. 1351)‘‘kammaṭṭhānaṃ kathetabbaṃ, dhammo vācetabbo…pe… abbhānavuṭṭhānamānattaparivāsā dātabbā, pabbajjāraho pabbājetabbo, upasampadāraho upasampādetabbo…pe… ayaṃ dhammapaṭisandhāro nāmā’’ti evaṃ saṅghakammādipi dhammakoṭṭhāse dassitaṃ. Tesu pana dhammakoṭṭhāsesu yaṃ gaṇapūraṇādivasena alajjino apekkhitvā uposathādi vā tesaṃ santikā dhammuggahaṇanissayaggahaṇādi vā karīyati, taṃ dhammo ceva paribhogo cāti dhammaparibhogoti vuccati, etaṃ tathārūpapaccayaṃ vinā kātuṃ na vaṭṭati, karontassa alajjiparibhogo ca hoti dukkaṭañca. Yaṃ pana alajjisataṃ anapekkhitvā tajjanīyādiniggahakammaṃ vā parivāsādiupakārakammaṃ vā uggahaparipucchādānādi vā karīyati, taṃ dhammo eva, no paribhogo. Etaṃ anurūpānaṃ kātuṃ vaṭṭati, āmisadānaṃ viya āpatti natthi. Nissayadānampi terasasammutidānādi ca vattapaṭivattasādiyanādiparibhogassāpi hetuttā na vaṭṭati.

然而某些人说「因说『住于边际者为经典』,故法受用唯是经典的学习,非单白甘马等。故与无惭者一起作伍波萨他等甘马是适宜的,无罪」,此不合理,因为在单白甘马等众多法受用中,为了显示与无惭者一起应作的适当法受用,此处仅以举例方式提及经典。因为不能说单白甘马等规定不是法受用,因其无物质性,在法与物质中不摄于任何非法者。正因如此,在《殊胜义》的法持续论中说「应说业处,应诵法……乃至……应给予别住、僧悦、退回原本,应令具出家资格者出家,应令具达上资格者达上……乃至……此名为法的持续」,如是僧团甘马等亦显示于法的部分。然而在那些法的部分中,凡是以僧团充数等方式期待无惭者而作伍波萨他等,或在彼等面前作法的学习、依止的授受等,此既是法亦是受用,故称为法受用,此若无如是因缘则不适宜作,作者既有无惭者的受用亦有恶作。然而凡是不期待无惭者的百人而作呵责等制止甘马,或别住等助益甘马,或学习、询问、给予等,此唯是法,非受用。此适宜由适当者作,如物质的给予,无罪。依止的给予以及十三种认可的给予等,因是行为、回复、接受等受用的因,故不适宜。

Yo pana mahāalajjī uddhammaṃ ubbinayaṃ satthu sāsanaṃ karoti, tassa saddhivihārikādīnaṃ upasampadādiupakārakammampi uggahaparipucchādānādi ca kātuṃ na vaṭṭati, āpatti eva hoti, niggahakammameva kātabbaṃ. Teneva alajjipaggahopi paṭikkhitto. Dhammāmisaparibhogavivajjanenāpi hi dummaṅkūnaṃ puggalānaṃ niggaho adhippeto, so ca pesalānaṃ phāsuvihārasaddhammaṭṭhitivinayānuggahādiatthāya etadatthattā sikkhāpadapaññattiyā. Tasmā yaṃ yaṃ dummaṅkūnaṃ upatthambhāya pesalānaṃ aphāsuvihārāya saddhammaparihānādiatthāya hoti, taṃ sabbampi paribhogo vā hotu aparibhogo vā kātuṃ na vaṭṭati, evaṃ karontā sāsanaṃ antaradhāpenti, āpattiñca āpajjanti. Dhammāmisaparibhogesu cettha alajjīhi ekakammādidhammaparibhogo eva pesalānaṃ aphāsuvihārasaddhammaparihānādiatthāya hoti, na tathā āmisaparibhogo. Na hi alajjīnaṃ paccayaparibhogamattena pesalānaṃ aphāsuvihārādi hoti, yathāvuttadhammaparibhogena pana hoti , tapparivajjanena ca phāsuvihārādayo. Tathā hi katasikkhāpadavītikkamā alajjipuggalā uposathādīsu paviṭṭhā ‘‘tumhe kāyadvāre, vacīdvāre ca vītikkamaṃ karothā’’tiādinā bhikkhūhi vattabbā honti, yathā vinayañca atiṭṭhantā saṅghato bahikaraṇādivasena suṭṭhu niggahetabbā, tathā akatvā tehi saha saṃvasantāpi alajjinova honti ‘‘ekopi alajjī alajjisatampi karotī’’tiādivacanato (pārā. aṭṭha. 2.585). Yadi hi te evaṃ na niggahitā siyuṃ, saṅghe kalahādiṃ vaḍḍhetvā uposathādisāmaggīkammapaṭibāhanādinā pesalānaṃ aphāsuṃ katvā kamena te devadattavajjiputtakādayo viya parisaṃ vaḍḍhetvā attano vippaṭipattiṃ dhammato vinayato dīpentā saṅghabhedādimpi katvā nacirasseva sāsanaṃ antaradhāpeyyuṃ, tesu pana saṅghato bahikaraṇādivasena niggahitesu sabbopāyaṃ upaddavo na hoti. Vuttañhi –

然而凡是大无惭者使师尊的教法成为非法、非律者,对其弟子等的达上等助益甘马以及学习、询问、给予等不适宜作,唯有罪,应唯作制止甘马。正因如此,无惭者的摄护亦被禁止。因为以法与物质受用的远离,恶劣人物的制止被意图,而此为了善良者的安乐住、正法的住立、律的摄受等目的,此即学处制定的目的。故凡是为了恶劣者的支持、为了善良者的不安乐住、为了正法的衰退等目的,一切无论是受用或非受用,皆不适宜作,如是作者使教法隐没,且犯罪。在法与物质的受用中,此处与无惭者的单白甘马等法受用确实为了善良者的不安乐住、正法的衰退等目的,物质受用则非如此。因为仅以无惭者的资具受用,善良者的不安乐住等不会发生,然而以如前所说的法受用则会发生,以彼的远离则有安乐住等。如是已作学处违犯的无惭者人物进入伍波萨他等时,应由比库们以「汝等于身门、语门作违犯」等而告知,如律而住者应以僧团的驱出等方式极其制止,不如是作而与彼等共住者亦成为无惭者,因有「一个无惭者亦造作百个无惭者」等语。若彼等不如是被制止,在僧团中增长诤论等,以伍波萨他等和合甘马的妨碍等使善良者不安,渐次如迭瓦达德、跋耆子等增长徒众,显示自己的邪行为法、为律,甚至作僧团破裂等,不久即使教法隐没,然而在彼等以僧团的驱出等方式被制止时,一切方便的危害不会发生。已说——

‘‘Dussīlapuggale nissāya uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hoti…pe… dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti, tato pesalā bhikkhū phāsu viharantī’’ti (pārā. aṭṭha. 1.39).

「依止破戒人物,伍波萨他不住立,自恣不住立,僧团甘马不进行,和合不存在……乃至……然而在破戒者被制止时,此一切危害不会发生,由此善良比库们安乐而住。」

Tasmā ekakammādidhammaparibhogova āmisaparibhogatopi ativiya alajjivivekena kātabbo, āpattikaro ca saddhammaparihānihetuttāti veditabbaṃ.

故单白甘马等法受用比物质受用更应极其以无惭者的远离而作,且因是犯罪的作者、正法衰退的因,应如是了知。

Apica uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni nappavattantīti evaṃ alajjīhi saddhiṃ saṅghakammākaraṇassa aṭṭhakathāyaṃ pakāsitattāpi cetaṃ sijjhati, tathā parivattaliṅgassa bhikkhuno bhikkhunupassayaṃ gacchantassa paṭipattikathāyaṃ ‘‘ārādhikā ca honti saṅgāhikā lajjiniyo, tā kopetvā aññattha na gantabbaṃ. Gacchati ce, gāmantaranadīpārarattivippavāsagaṇaohīyanāpattīhi na muccati…pe… alajjiniyo honti, saṅgahaṃ pana karonti, tāpi pariccajitvā aññattha gantuṃ labbhatī’’ti evaṃ alajjinīsu dutiyikāgahaṇādīsu saṃvāsāpattiparihārāya nadīpāragamanādigarukāpattiṭṭhānānaṃ anuññātattā tatopi alajjisaṃvāsāpatti eva saddhammaparihānihetuto garukatarāti viññāyati. Na hi lahukāpattiṭṭhānaṃ, anāpattiṭṭhānaṃ vā pariharituṃ garukāpattiṭṭhānavītikkamaṃ ācariyā anujānanti, tathā asaṃvāsapadassa aṭṭhakathāyaṃ ‘‘sabbehipi lajjipuggalehi samaṃ sikkhitabbabhāvato samasikkhātā nāma. Ettha yasmā sabbepi lajjino etesu kammādīsu saha vasanti, na ekopi tato bahiddhā sandissati, tasmā tāni sabbānipi gahetvā eso saṃvāso nāmā’’ti evaṃ lajjīheva ekakammādisaṃvāso vaṭṭatīti pakāsito.

又,伍波萨他不成立,自恣不成立,僧团甘马不得进行——如是,在注疏中阐明与无惭者一起进行僧团甘马时,由于已说明此事,故此亦成立。同样,在说明转变性征的比库前往比库尼住处时的行仪中说:「若彼等可敬且可摄受、有惭,则不应激怒她们而前往他处。若前往,则不免于村间、河对岸、夜别离、众不足等罪……若彼等无惭,但作摄受,则舍弃她们而前往他处是允许的。」如是,在无惭者中,为避免共住罪而允许接受第二伴侣等、渡河等重罪处,由此亦可知,与无惭者共住之罪,因其为正法衰损之因,故更为严重。诸师不允许为避免轻罪处或无罪处而违犯重罪处。同样,在共住词的注疏中说:「与一切有惭者同样应学,故名同学。此中,因一切有惭者在这些甘马等中共住,无一人在外可见,故取一切这些,此名为共住。」如是阐明,唯与有惭者一起进行甘马等共住才是适当的。若如是,为何在不共住者中不计算无惭者?此非矛盾,因为那些作为凑数者所作甘马会破坏者,由于他们是巴拉基咖等非本性者,故已在不共住性中摄取。但无惭者中也有本性者,若他们成为凑数者而成就甘马,则仅对那些以非法行而作者造成罪,如同犯同类罪者彼此一样。因为无惭与有惭对凡夫而言系于心刹那,非一切时。确实,当故意违犯心生起时,无惭者以「我不再作如是」之心而成为有惭者,在他们中,那些虽被善者劝诫却不退转、再三违犯者,唯彼等不应共住,非其他人,因已入于有惭法。因此,不计算无惭者为不共住者,为避免彼等,唯在清净后才允许进行伍波萨他等。如是,以「诸具寿应告知清净,我将诵巴帝摩卡」等,阐明对不清净众进行伍波萨他之不适当;以「若有罪者应发露……安乐」等,如是说明使无惭者安立于有惭法而进行伍波萨他之方式;以「此中是否清净……诸具寿清净」等,在清净伍波萨他中,以「尊者,我清净,请持我为清净」等,如是阐明进行伍波萨他者之清净性;说明对仅以言语而不退转者停止伍波萨他与自恣之规则;由于与未入有惭法者共住之不适当,故拒绝给予依止与接受,作呵责等折伏甘马,以及通过作举罪甘马使随顺众中的无惭者达到不共住性之规则。因此,依如所说之经文方式与注疏之语,与一切无惭者——无论本性者或非本性者——一起进行甘马等共住皆不适当,对作者有罪,唯为折伏恶慧者而制定一切学处——应于此达到结论。正因如此,在第二结集中,虽是本性者的无惭跋耆子比库们,被耶萨长老等以大精勤从僧团中分离。在他们中并无巴拉基咖等不共住者,因所显示之十事属轻罪范围。

Yadi evaṃ, kasmā asaṃvāsikesu alajjī na gaṇitoti? Nāyaṃ virodho, ye gaṇapūrake katvā kataṃ kammaṃ kuppati, tesaṃ pārājikādiapakatattānaññeva asaṃvāsikatte gahitattā. Alajjino pana pakatattabhūtāpi santi, te ce gaṇapūraṇā hutvā kammaṃ sādhenti, kevalaṃ katvā agatigamanena karontānaṃ āpattikarā honti sabhāgāpattiāpannā viya aññamaññaṃ. Yasmā alajjitañca lajjitañca puthujjanānaṃ cittakkhaṇapaṭibaddhaṃ, na sabbakālikaṃ. Sañcicca hi vītikkamacitte uppanne alajjino ‘‘na puna īdisaṃ karissāmī’’ti cittena lajjino ca honti, tesu ca ye pesalehi ovadiyamānāpi na oramanti, punappunaṃ vītikkamanti, te eva asaṃvasitabbā, na itare lajjidhamme okkantattā. Tasmāpi alajjino asaṃvāsikesu agaṇetvā tapparivajjanatthaṃ sodhetvāva uposathādikaraṇaṃ anuññātaṃ. Tathā hi ‘‘pārisuddhiṃ āyasmanto ārocetha, pātimokkhaṃ uddisissāmī’’tiādinā (mahāva. 134) aparisuddhāya parisāya uposathakaraṇassa ayuttatā pakāsitā, ‘‘yassa siyā āpatti so āvikareyya…pe… phāsu hotī’’ti (mahāva. 134) evaṃ alajjimpi lajjidhamme patiṭṭhāpetvā uposathakaraṇappakāro ca vutto, ‘‘kaccittha parisuddhā…pe… parisuddhetthāyasmanto’’ti (pārā. 442, 458, 662; pāci. 551, 575, 655) ca pārisuddhiuposathe ‘‘parisuddho ahaṃ bhante, parisuddhoti maṃ dhārethā’’ti (mahāva. 168) ca evaṃ uposathaṃ karontānaṃ parisuddhatā ca pakāsitā, vacanamattena anoramantānañca uposathapavaāraṇaṭṭhapanavidhi ca vuttā, sabbathā lajjidhammaṃ anokkamantehi saṃvāsassa ayuttatāya nissayadānaggahaṇapaṭikkhepo, tajjanīyādiniggahakammakaraṇañca ukkhepanīyakammakaraṇena sānuvattakaparisassa alajjissa asaṃvāsikattapāpanavidhi ca vuttā. Tasmā yathāvuttehi suttanayehi, aṭṭhakathāvacanehi ca pakatattehipi apakatattehipi sabbehi alajjīhi ekakammādisaṃvāso na vaṭṭati, karontānaṃ āpatti eva dummaṅkūnaṃ puggalānaṃ niggahatthāyeva sabbasikkhāpadānaṃ paññattattāti niṭṭhamettha gantabbaṃ. Teneva dutiyasaṅgītiyaṃ pakatattāpi alajjino vajjiputtakā yasattherādīhi mahantena vāyāmena saṅghato viyojitā. Na hi tesu pārājikādiasaṃvāsikā atthi tehi dīpitānaṃ dasannaṃ vatthūnaṃ (cūḷava. 452) lahukāpattivisayattā.

在彼处者,在大护长老处。粗叶者,名为粗之金相似物。施主无意中所施之银,彼等以自己想而取时,不应给予,应给予尼萨耆亚物——故说「看你的衣」。虽如是说,然如失物中,虽无应舍之物,亦应说罪。确实,虽无意中,彼物以衣等亲手取而「我施此」而施,彼时因舍弃之性故即成布施,如以「我将施少价」而施贵重物。对受者而言,虽知无意中所施,亦非不与取,因由施主所施,故银即成尼萨耆亚。然而,有些人说「如是者不存在,正因如此,此中说『看你的衣』」,我们不接受此说,应审察。

Tassa pana santiketi mahārakkhitattherassa santike. Kharapattanti kharasaṅkhātaṃ suvaṇṇapatirūpakaṃ vatthu. Dāyakehi asatiyā dinnaṃ rūpiyaṃ tehi puna sakasaññāya gaṇhante adātuṃ, nissaggiyavatthuṃ gaṇhāhīti dātuñca na vaṭṭatīti āha ‘‘tava coḷakaṃ passāhī’’ti. Evaṃ vatvāpi pana naṭṭhavatthusmiṃ viya nissajjitabbābhāvepi āpatti desetabbāva. Asatiyāpi hi taṃ vatthuṃ vatthādinā sahatthena gahetvā ‘‘idaṃ demī’’ti dinnaṃ, tadā pariccāgasabbhāvato dānameva hoti ‘‘appagghaṃ dassāmī’’ti mahagghassa dāne viya. Paṭiggaṇhantassa ca asatiyā diyyamānatte ñātepi adinnādānaṃ na hoti dāyakehi dinnattā, tasmā rūpiyaṃ nissaggiyameva hoti. Keci pana ‘‘īdisaṃ nāma na hoti, teneva cettha ‘tava coḷakaṃ passā’ti vutta’’nti vadanti, taṃ no nakkhamati, vīmaṃsitabbaṃ.

一分别等者,或指作性,或指不作性而说。金银性、为自己指定性、取等中任一性——此中此等为三支。

§586

586.Ekaparicchedānīti siyā kiriyattaṃ, siyā akiriyattañca sandhāya vuttaṃ. Jātarūparajatabhāvo, attuddesikatā, gahaṇādīsu aññatarabhāvoti imānettha tīṇi aṅgāni.

第九中,金等四种尼萨耆亚物,此中以取银一词即已摄取——故说「金银交易」。已受交易者,以如法说或以非法说所受之银的交易。

Rūpiyasikkhāpadavaṇṇanā niṭṭhitā. · 金银学处解释已毕。

9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā9. 金银交易学处解释

§587

587. Navame jātarūpādicatubbidhanissaggiyavatthu idha rūpiyaggahaṇeneva gahitanti āha ‘‘jātarūparajataparivattana’’nti. Paṭiggahitaparivattaneti kappiyavohārena, akappiyavohārena vā paṭiggahitassa rūpiyassa parivattane.

律文中,砖块等者,砖等。银名为师色等中,虽仅未摄取白银,然亦应见以银词即已摄取彼。应理解为说纯粹银之用语。我们将说对银有银想等中之判定——此为文句之余。

§589

589. Pāḷiyaṃ ghanakatanti iṭṭhakādi. Rūpiyaṃ nāma satthuvaṇṇotiādīsu kiñcāpi kevalaṃ rajataṃ na gahitaṃ, tathāpi rūpiyapadeneva taṃ gahitanti daṭṭhabbaṃ. Suddho rūpiyasaṃvohāro eva vuttoti ajjhāharitabbaṃ. Rūpiye rūpiyasaññītiādimhi vinicchayaṃ vakkhāmāti pāṭhaseso.

589. 在巴利原典中，『坚固物』者，砖瓦等是也。至于『金银』一词——虽然在「金银名为师之庄严」等语中，单纯的白银并未被明确纳入，然而应当了知：以『金银』一词本身即已涵摄之。应当补充理解为：此处所说，唯是纯粹的金银交易。至于「对金银存金银想」等处的判决，将于后文说明——此为文句的余义。

§591

591. Pāḷiyaṃ rūpiye rūpiyasaññīti attanā diyyamānaṃ sakasantakaṃ sandhāya vuttaṃ. Rūpiyaṃ cetāpetīti parasantakaṃ. Esa nayo sesesupi. Tattha arūpiya-saddena dukkaṭavatthumpi saṅgaṇhāti. Pacchime pana tike ‘‘arūpiye rūpiyasaññī arūpiyaṃ cetāpeti, āpatti dukkaṭassā’’ti iminā nayena sabbattha yojanā veditabbā. Imasmiñca tike arūpiya-saddena kappiyavatthuyeva gahitaṃ, na muttādidukkaṭavatthu ante ‘‘pañcannaṃ saha anāpattī’’ti vuttattā. Kiñcāpi dukkaṭavatthu na gahitaṃ, tathāpi dukkaṭavatthunā dukkaṭavatthuṃ, kappiyavatthunā dukkaṭavatthuñca parivattayato dukkaṭaṃ, nayato siddhameva hoti. Tañca dukkaṭavatthumhi tathasaññāya vā atathasaññāya vā vimatiyā vā parivattentassapi hotiyeva acittakattā imassa sikkhāpadassa. Pañcannaṃ sahāti pañcahi sahadhammikehi saha.

591. 在圣典中,「于金银有金银想」者,是就自己所施与、属于自己所有而说。「令人取金银」者,是就属于他人所有而说。此理在其余诸处亦同。其中,以「非金银」之语,亦摄取恶作事物。但在最后的三句中,应以「于非金银有金银想而令人取非金银,犯恶作」这样的方式,知晓一切处的配合。在此三句中,以「非金银」之语,仅取净物,不取珠宝等恶作事物,因为在末尾说「与五种合法者一起无犯」之故。虽然未摄取恶作事物,但以恶作事物交换恶作事物,以净物交换恶作事物,则犯恶作,这从理路上已成立。而且,在恶作事物上,无论是有如是想、或有非如是想、或有疑,交换时也犯,因为此学处是无心所作之故。「与五种合法者一起」者,与五种如法者一起。

Idāni ‘‘nissaggiyavatthunā dukkaṭavatthuṃ vā’’tiādinā vuttassa atthassa pāḷiyaṃ sarūpena anāgatattepi nayato labbhamānataṃ dassetuṃ ‘‘yo hi aya’’ntiādi vuttaṃ. Ettha ca yasmā rūpiyena parivattitaṃ arūpiyaṃ nissaṭṭhampi sabbesampi akappiyattā nissaggiyameva na hoti nissajjitvā paribhuñjitabbasseva nissajjitabbato, kevalaṃ pana idaṃ chaḍḍetvā pācittiyameva parivattakena desetabbaṃ, tasmā ‘‘rūpiye rūpiyasaññī arūpiyaṃ cetāpeti, nissaggiyaṃ pācittiya’’ntiādi tiko bhagavatā na vutto, tīsupi padesu parivattiyamānassa arūpiyattena nissaggiyavacanāyogā rūpiyasseva nissajjitabbato. Rūpiyasseva hi nissaṭṭhassa ārāmikādīhi paṭipajjanavidhi pāḷiyaṃ dassito, na arūpiyassa. Tasmā pācittiyamattasambhavadassanatthameva panettha aṭṭhakathāyaṃ ‘‘avuttopi ayaṃ…pe… tiko veditabbo’’ti vuttaṃ, na pana tassa vatthuno nissaggiyatādassanatthaṃ. Teneva pattacatukke ‘‘na sakkā kenaci upāyena kappiyaṃ kātu’’ntiādi vuttaṃ. Ayaṃ amhākaṃ khanti. Attano vā hītiādi dutiyatikānulomeneva tatiyattikassa sijjhanappakāraṃ samatthetuṃ vuttaṃ. Tatrāyaṃ adhippāyo – yasmā hi yathā attano arūpiyena parassa rūpiyaṃ cetāpentassa ekasmiṃ ante rūpiyasambhavato ‘‘rūpiyasaṃvohāro kato eva hotī’’ti dutiyattiko vutto, evaṃ attano rūpiyena parassa arūpiyaṃ cetāpentassāpi hotīti tatiyo tiko vattabbo bhaveyya, so pana dutiyattikeneva ekato rūpiyapakkhasāmaññena sijjhatīti pāḷiyaṃ na vuttoti. Tattha ekantena rūpiyapakkheti ekena antena rūpiyapakkhe, ‘‘ekato rūpiyapakkhe’’ti vā pāṭho.

现在,为了显示以「以舍堕事物交换恶作事物」等所说之义,虽然在圣典中未以相同形式出现,但从理路上可得,故说「凡此」等。其中,因为以金银所交换的非金银,即使舍弃,由于对一切人皆不净,故不成为舍堕,因为应舍弃的是舍弃后可受用之物,但此物仅应由交换者舍弃后说巴吉帝亚,因此「于金银有金银想而令人取非金银,舍堕巴吉帝亚」等三句,世尊未说,因为在三种情况中所交换之物是非金银,故不适用舍堕之语,应舍弃的仅是金银之故。因为仅对已舍弃的金银,在圣典中显示了由园民等处理的方法,而非对非金银。因此,此处在注疏中说「虽未说,应知此三句」,仅是为了显示巴吉帝亚的可能性,而非为了显示该事物的舍堕性。正因如此,在钵四句中说「不能以任何方法使之成为净」等。这是我们的见解。「或以自己的」等,是为了证明第三三句的成立方式,依第二三句的顺序而说。其中此义趣是:因为正如以自己的非金银令人取他人的金银,由于在一端有金银,故说第二三句「已作金银交易」,同样,以自己的金银令人取他人的非金银时也应如此,故应说第三三句,但它已由第二三句以一方金银方面的共通性而成立,故在圣典中未说。其中,「一端金银方面」者,在一端于金银方面,或读作「在一方金银方面」。

Idāni dutiyattike arūpiyapadassa atthabhūtesu dukkaṭavatthukappiyavatthūsu dukkaṭavatthunā rūpiyādiparivattane āpattibhedaṃ dassetuṃ ‘‘dukkaṭavatthunā’’tiādi āraddhaṃ. Dukkaṭavatthunā dukkaṭavatthuntiādi pana dukkaṭavatthunā parivattanappasaṅge pāḷiyaṃ avuttassāpi atthassa nayato labbhamānataṃ dassetuṃ vuttaṃ. Tattha imināti rūpiyasaṃvohārasikkhāpadena, tena ca dukkaṭassa acittakatampi dasseti. Aññatra sahadhammikehīti ‘‘pañcannaṃ saha anāpattī’’ti vacanato vuttaṃ, tenāpi kayavikkayasikkhāpadassa kappiyavatthunissitataṃ eva sādheti. Imaṃ…pe… rūpiyacetāpanañca sandhāya vuttanti pakatena sambandho. Idhāti imasmiṃ sikkhāpade. Tatthāti kayavikkayasikkhāpade (pārā. 593).

现在,为了显示在第二三句中,「非金银」一词所指的恶作事物与净物中,以恶作事物交换金银等时的犯相差别,故开始说「以恶作事物」等。而「以恶作事物交换恶作事物」等,是为了显示虽然在圣典中未说以恶作事物交换的情况,但从理路上可得之义,故说。其中,「以此」者,以金银交易学处,以此也显示恶作的无心所作性。「除合法者外」者,从「与五种合法者一起无犯」之语而说,以此也证明买卖学处依于净物。「就此金银取与及令人取金银而说」者,与前文相连。「在此」者,在此学处中。「在彼处」者,在买卖学处中(巴拉基咖593)。

Evaṃ dukkaṭavatthunā rūpiyādiparivattane āpattibhedaṃ dassetvā idāni kappiyavatthunāpi dassetuṃ ‘‘kappiyavatthunā panā’’tiādi āraddhaṃ. Tattha tenevāti kappiyavatthunā eva. ‘‘Rūpiyaṃ uggaṇhitvā’’ti idaṃ ukkaṭṭhavasena vuttaṃ. Muttādidukkaṭavatthumpi uggahetvā kāritampi pañcannampi na vaṭṭati eva. Samuṭṭhāpetīti sayaṃ gantvā, ‘‘imaṃ kahāpaṇādiṃ kammakārānaṃ datvā bījaṃ samuṭṭhāpehī’’ti evaṃ aññaṃ āṇāpetvā vā samuṭṭhāpeti. Mahāakappiyoti attanāva bījato paṭṭhāya dūsitattā aññassa mūlasāmikassa abhāvato vuttaṃ. So hi corehi acchinnopi puna laddho jānantassa kassacipi na vaṭṭati. Yadi hi vaṭṭeyya, taḷākādīsu viya acchinno vaṭṭatīti ācariyā vadeyyuṃ. Na sakkā kenaci upāyenāti saṅghe nissajjanena, corādiacchindanādinā ca kappiyaṃ kātuṃ na sakkā, idañca tena rūpena ṭhitaṃ, tammūlikena vatthumuttādirūpena ṭhitañca sandhāya vuttaṃ. Dukkaṭavatthumpi hi tammūlikakappiyavatthuñca na sakkā kenaci upāyena tena rūpena kappiyaṃ kātuṃ. Yadi pana so bhikkhu tena kappiyavatthudukkaṭavatthunā puna rūpiyaṃ cetāpeyya, taṃ rūpiyaṃ nissajjāpetvā aññesaṃ kappiyaṃ kātumpi sakkā bhaveyyāti daṭṭhabbaṃ.

如是显示了以恶作事物交换金银等时的犯相差别后,现在为了也显示以净物交换,故开始说「但以净物」等。其中,「以此」者,即以净物。「取金银」者,这是就最高情况而说。即使取珠宝等恶作事物而令作,对五种人也绝不允许。「令生起」者,自己前往,或命令他人「将此咖哈巴纳等给工人,令生起种子」,如是令生起。「大不净」者,因为从种子开始即由自己所污染,由于无其他根本主人,故说。因为它即使被盗贼所截断,再次获得后,对任何知情者也不允许。若允许,诸老师应说如池塘等,未被截断者允许。「不能以任何方法」者,不能以在僧团中舍弃、被盗贼等截断等方法使之成为净,这是就以那种形式存在、以那根本的珠宝等形式存在而说。因为恶作事物及以那为根本的净物,也不能以任何方法以那种形式使之成为净。但若那比库以那净物或恶作事物再令人取金银,令舍弃那金银后,也可能使之对其他人成为净,应如是见。

Pattaṃ kiṇātīti ettha ‘‘iminā kahāpaṇādinā kammārakulato pattaṃ kiṇitvā ehī’’ti ārāmikādīhi kiṇāpanampi saṅgahitanti veditabbaṃ. Teneva rājasikkhāpadaṭṭhakathāyaṃ ‘‘ettakehi kahāpaṇehi sāṭake āhara, ettakehi yāguādīni sampādehīti vadati, yaṃ te āharanti, sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattā’’ti (pārā. aṭṭha. 2.538-539) vuttaṃ . Iminā pana vacanena yaṃ mātikāṭṭhakathāyaṃ rūpiyasaṃvohārasikkhāpadaṃ ‘‘anāṇattika’’nti vuttaṃ, taṃ na sameti. Na kevalañca iminā, pāḷiyāpi taṃ na sameti. Pāḷiyañhi nissaṭṭharūpiyena ārāmikādīhi sappiyādiṃ parivattāpetuṃ ‘‘so vattabbo ‘āvuso, imaṃ jānāhī’ti. Sace so bhaṇati ‘iminā kiṃ āharīyatū’ti, na vattabbo ‘imaṃ vā imaṃ vā āharā’ti. Kappiyaṃ ācikkhitabbaṃ ‘sappi vā’’’tiādinā rūpiyasaṃvohāraṃ parimocetvāva vuttaṃ. ‘‘Iminā rūpiyena kiṃ āharīyatū’’ti pucchanto ‘‘imaṃ āharā’’ti vuttepi adhikārato ‘‘iminā rūpiyena imaṃ āharā’’ti bhikkhūhi āṇatto eva hotīti taṃ rūpiyasaṃvohāraṃ parivajjetuṃ ‘‘na vattabbo ‘imaṃ vā imaṃ vā āharā’’’ti paṭikkhepo kato, anāpattivārepi ‘‘kappiyakārakassa ācikkhatī’’ti na vuttaṃ. Kayavikkayasikkhāpade (pārā. 595) pana tathā vuttaṃ, tasmā idaṃ sāṇattikaṃ kayavikkayameva anāṇattikanti gahetabbaṃ.

「买钵」者,此处应知,也摄取「以此咖哈巴纳等从铁匠家买钵而来」这样令园民等购买。正因如此,在王学处注疏中说「他说『以这么多咖哈巴纳带来衣,以这么多办理粥等』,他们所带来的,对一切人皆不净。为何?因为咖哈巴纳被使用之故」(巴拉基咖注疏2.538-539)。但以此语,在论母注疏中所说金银交易学处是「无命令性」,这不相符。不仅以此,在圣典中也不相符。因为在圣典中,为了以已舍弃的金银令园民等交换酥等,说「应对他说『具寿,你知道这个』。若他说『以此应取什么』,不应说『取这个或那个』。应指示净物『酥或』」等,这是避开金银交易而说。问「以此金银应取什么」时,即使说「取这个」,从意义上说,比库们所命令的即是「以此金银取这个」,为了避免那金银交易,故作禁止「不应说『取这个或那个』」,在无犯条款中也未说「对净作者指示」。但在买卖学处(巴拉基咖595)中如是说,因此应取此为有命令的买卖即是无命令性。

Mūlassa anissaṭṭhattāti yena uggahitamūlena patto kīto, tassa mūlassa saṅghamajjhe anissaṭṭhattā, etena rūpiyameva nissajjitabbaṃ, na tammūlikaṃ arūpiyanti dasseti. Yadi hi tena rūpiyena aññaṃ rūpiyaṃ cetāpeyya, taṃ rūpiyasaṃvohārasikkhāpade āgatanayeneva nissajjāpetvā sesehi paribhuñjitabbaṃ bhaveyyāti. ‘‘Mūlassa asampaṭicchitattā’’ti iminā mūlassa gihisantakattaṃ, teneva pattassa rūpiyasaṃvohārānuppannatañca dasseti. Pañcasahadhammikasantakeneva hi rūpiyasaṃvohāradoso. Tattha ca attano santake pācittiyaṃ, itarattha dukkaṭaṃ.

「根本未舍弃故」者,以所取的根本所买的钵,那根本在僧团中未舍弃故,以此显示应舍弃的是金银,而非以那为根本的非金银。因为若以那金银令人取其他金银,那金银应依金银交易学处所来的方法令舍弃后,由其余人受用。「根本未接受故」者,以此显示根本属在家人所有,因此钵未生起金银交易。因为金银交易的过失仅在五种合法者所有时。其中,在自己所有时犯巴吉帝亚,在其他情况犯恶作。

Nissajjīti dānavasena vuttaṃ, na vinayakammavasena. Teneva ‘‘sappissa pūretvā’’ti vuttaṃ. Yaṃ attano dhanena parivatteti, tassa vā dhanassa rūpiyabhāvo, parivattanaparivattāpanesu aññatarabhāvo cāti imānettha dve aṅgāni.

「应舍」者,依布施之义而说,非依律甘马之义。因此说「以酥油充满」。凡以自己的财物转换者,或该财物成为银钱,或转换、使转换中任一者——此中有此二支。

Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā. · 金银交易学处解释已毕。

10. Kayavikkayasikkhāpadavaṇṇanā10. 买卖学处注释

§593-5

593-5. Dasame pāḷiyaṃ jānāhīti idāneva upadhārehi, idaṃ pacchā chaḍḍetuṃ na sakkāti adhippāyo. Imināti bhikkhunā diyyamānaṃ vuttaṃ. Imanti parena paṭidiyyamānaṃ. Sesañātakesu saddhādeyyavinipātasambhavato tadabhāvaṭṭhānampi dassetuṃ ‘‘mātaraṃ pana pitaraṃ vā’’ti vuttaṃ. Na sakkā taṃ paṭikkhipitunti ettha yathā rūpiyaṃ bhatakānaṃ datvā assāmikabhūmiyaṃ ayobījasamuṭṭhāpane bhatiyā khaṇantānaṃ santikā gahitabhaṇḍakabhāvepi pācittiyaṃ hoti, evamidhāpīti keci vadanti, taṃ na yuttaṃ. Yañhi assāmikabhūmiṃ khaṇitvā samuṭṭhāpitaṃ ayobījaṃ, taṃ bhatakānaṃ santakaṃ nāma hoti, tadatthañca tesaṃ rūpiyaṃ dentassa rūpiyasaṃvohārova hoti akappiyavohārena rajanacchalliādīnaṃ āharāpane kayavikkayo viya, tādisampi parabhaṇḍaṃ idha vatthadhovanādīsu natthi, tasmā aṭṭhakathāpamāṇenevettha pācittiyaṃ gahetabbaṃ.

第十条巴利文中「你应知」者,意趣为:现在即应考虑,此后不能舍弃。「以此」者,说比库所施与者。「此」者,他人所受取者。为显示其余亲属中,因信施损失之可能性,及其不存在之处,故说「然而母亲或父亲」。「不能拒绝彼」者,此中如以银钱给予雇工,在无主之地掘取铁矿时,虽从雇工处取得物品之状态,亦成巴吉帝亚,此中亦如是——有些人如是说,此不合理。因为掘无主之地而取得之铁矿,名为雇工之所有物,为彼等之目的而给予银钱者,仅有银钱之交易,如以不净交易购入染料、漆等之买卖,此中在洗衣等事中,并无如是之他人物品,因此此中应仅依注疏之量而取巴吉帝亚。

§597

597.Puññaṃbhavissatīti detīti ettha sace bhikkhu attano bhaṇḍassa appagghataṃ ñatvāpi akathetvā ‘‘idāneva upaparikkhitvā gaṇha, mā pacchā vippaṭisārī hohī’’ti vadati, itaro ca attano diyyamānassa mahagghataṃ ajānanto ‘‘ūnaṃ vā adhikaṃ vā tumhākamevā’’ti datvā gacchati, bhikkhussa anāpatti upanandassa viya paribbājakavatthuggahaṇe. Vippaṭisārissa puna sakasaññāya āgatassa yaṃ adhikaṃ gahitaṃ, taṃ dātabbaṃ. Yena yaṃ parivatteti, tesaṃ ubhinnaṃ kappiyavatthutā, asahadhammikatā, kayavikkayāpajjanañcāti imānettha tīṇi aṅgāni.

「将有福德」而施与者,此中若比库知自己物品之低价而不说,却说「现在即应检查而取,莫于后追悔」,他人不知所施与自己者之高价,说「少或多皆汝之」而施与后离去,比库无犯,如伍波难德在游方者衣事之受取中。追悔者若以自己之想再来,所取之过多者,应给予。凡以何物转换何物,彼二者之净物性、非同法性、及陷入买卖——此中有此三支。

Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā. · 买卖学处注释已毕。

Niṭṭhito kosiyavaggo dutiyo. · 国西亚品第二已毕。

3. Pattavaggo

第三　钵品

1. Pattasikkhāpadavaṇṇanā1. 钵学处注释

§602

602. Tatiyavaggassa paṭhame aḍḍhaterasapalāti māgadhikāya mānatulāya aḍḍhaterasapalaparimitaṃ udakaṃ gaṇhantaṃ sandhāya vuttaṃ, tathā parimitaṃ yavamāsādiṃ gaṇhantiṃ sandhāyāti keci. Ācariyadhammapālattherena pana ‘‘pakaticatumuṭṭhikaṃ kuḍuvaṃ, catukuḍuvaṃ nāḷi, tāya nāḷiyā soḷasa nāḷiyo doṇaṃ, taṃ pana magadhanāḷiyā dvādasa nāḷiyo hontīti vadantī’’ti vuttaṃ. Damiḷanāḷīti purāṇanāḷiṃ sandhāya vuttaṃ. Sā ca catumuṭṭhikehi kuḍuvehi aṭṭha kuḍuvā, tāya nāḷiyā dve nāḷiyo magadhanāḷiṃ gaṇhāti. Purāṇā pana ‘‘sīhaḷanāḷi tisso nāḷiyo gaṇhātī’’ti vadanti, tesaṃ matena magadhanāḷi idāni pavattamānāya catukuḍuvāya damiḷanāḷiyā catunāḷikā hoti, tato magadhanāḷito upaḍḍhañca purāṇadamiḷanāḷisaṅkhātaṃ patthaṃ nāma hoti, etena ca ‘‘omako nāma patto patthodanaṃ gaṇhātī’’ti pāḷivacanañca sameti, lokiyehipi –

第三品之第一条中「十二巴拉」者,依马嘎达之量秤,说关于取十二巴拉量之水,关于取如是量之大麦、豆等——有些人如是说。然而老师达摩巴拉长老说:「本来四把为一咖度瓦,四咖度瓦为一那离,以彼那离计,十六那离为一多那,然而以马嘎达那离计,十二那离」。「达弥拉那离」者,说关于古那离。而彼以四把之咖度瓦计,八咖度瓦,以彼那离计,二那离取马嘎达那离。然而古人说「锡哈拉那离取三那离」,依彼等之见,马嘎达那离,以现今通行之四咖度瓦之达弥拉那离计,为四那离,由此从马嘎达那离之半,名为巴他,即所谓古达弥拉那离,以此「小钵名为取钵满饭」之巴利文亦相合,依世间者亦——

‘‘Lokiyaṃ magadhañceti, patthadvayamudāhaṭaṃ;

「世间与马嘎达,说二巴他之举示;」

Lokiyaṃ soḷasapalaṃ, māgadhaṃ diguṇaṃ mata’’nti. –

世间的十六巴拉,被认为是马嘎达的两倍。

Evaṃ loke nāḷiyā magadhanāḷi diguṇāti dassitā, evañca gayhamāne omakapattassa ca yāpanamattodanagāhikā ca siddhā hoti. Na hi sakkā aṭṭhakuḍuvato ūnodanagāhinā pattena athūpīkataṃ piṇḍapātaṃ pariyesitvā yāpetuṃ. Teneva verañjakaṇḍaṭṭhakathāyaṃ ‘‘pattho nāma nāḷimattaṃ hoti ekassa purisassa alaṃ yāpanāya. Vuttampi hetaṃ ‘patthodano nālamayaṃ duvinna’’’nti (jā. 2.21.192) vuttaṃ, ‘‘ekekassa dvinnaṃ tiṇṇaṃ pahotī’’ti ca āgahaṃ, tasmā idha vuttanayānusāreneva gahetabbaṃ.

如是在世间,马嘎达那离被显示为那离的两倍,如是取时,小钵的仅足维生的饭食取者也得成立。因为不可能以少于八库杜瓦的钵,寻求堆积的钵食而维生。正因此,在韦兰迦犍度注疏中说:『钵食者,即那离量,足够一人维生。亦已说此:「钵饭那离量,二人三人足」』,如是取来,故此处应依所说之法而取。

Ālopassaanurūpanti ettha ‘‘byañjanassa mattā nāma odanato catutthabhāgo’’ti (ma. ni. aṭṭha. 2.387) brahmāyusuttaṭṭhakathāyaṃ vuttattā ālopassa catutthabhāgameva byañjanaṃ anurūpanti daṭṭhabbaṃ. Odanagatikānevāti odanassa anto eva pavisanasīlāni siyuṃ, attano okāsaṃ na gavesantīti attho. Nāmamatteti ‘‘majjhimo patto majjhimomako’’tiādināmamatte.

『与食团相应』者,此中因在梵天寿经注疏中说『副食的量者,即饭食的四分之一』,故应见食团的四分之一副食为相应。『仅入饭食』者,应是仅入饭食之内的性质,不寻求自己的处所之义。『仅名称』者,在『中钵中小』等名称量中。

§607-8

607-8.Evaṃ payoge payogeti pariyosānālopajjhoharaṇapayoge payoge, ālope ālopeti attho. Katvāti pākapariyosānaṃ katvā. Pacitvā ṭhapessāmīti kāḷavaṇṇapākaṃ sandhāya vuttaṃ. Chiddanti mukhavaṭṭito dvaṅgulassa heṭṭhāchiddaṃ vuttaṃ. Sesaṃ paṭhamakathine vuttanayameva.

第六百零七至六百零八条。『如是在用时用』者,在完成食团吞咽用时用,在食团时食团之义。『作已』者,作煮食完成。『煮已将置』者,关联黑色煮食而说。『孔』者,说从口缘下二指的下孔。其余如第一咖提那衣中所说之法。

Pattasikkhāpadavaṇṇanā niṭṭhitā. · 钵学处注释已毕。

2. Ūnapañcabandhanasikkhāpadavaṇṇanā2. 不足五缀学处注释

§609-613

609-613. Dutiye pāḷiyaṃ ahaṃ pattena te bhikkhū santapessāmīti seso. ‘‘Apatto’’ti iminā adhiṭṭhānavijahanampi dasseti. Pañcabandhanepi patte aparipuṇṇapāke patte viya adhiṭṭhānaṃ na ruhati. ‘‘Tipupaṭṭakena vā’’ti vuttattā tambalohādīhi kappiyalohehi ayopattassa chiddaṃ chādetuṃ vaṭṭati. Teneva ‘‘lohamaṇḍalakenā’’ti vuttaṃ. Imasmiṃ sikkhāpade akāḷavaṇṇampi kappiyapattaṃ viññāpentassa āpatti evāti daṭṭhabbaṃ. Adhiṭṭhānupagapattassa ūnapañcabandhanatā, attuddesikatā, akataviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.

第六百零九至六百一十三条。在第二段巴利文中『我将以钵满足那些比库』等为余。以『无钵』此语,也显示舍弃决意。在五缀钵中,如在未完全煮的钵中,决意不成立。因说『或以三补片』,故以铜铁等如法金属遮盖铁钵的孔是允许的。正因此说『以金属圆片』。在此学处中,应见即使令知非黑色的如法钵也有罪。此中这四支:未达决意的钵的少于五缀性、为自己指定性、未作令知、以彼而获得。

Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā. · 少于五缚学处之解释已毕。

3. Bhesajjasikkhāpadavaṇṇanā三、药学处之解释

§618-621

618-621. Tatiye pāḷiyaṃ pilindavacchattherena ‘‘na kho, mahārāja, bhagavatā ārāmiko anuññāto’’ti paṭhamaṃ paṭikkhipitvā ‘‘anujānāmi, bhikkhave, ārāmika’’nti puggalānampi ārāmikanāmena dāsaggahaṇe anuññāte eva ārāmikānaṃ gahitattā khettavatthādīni kappiyavohārenapi puggalānaṃ gahetuṃ na vaṭṭati, tathā ananuññātattāti viññāyati. ‘‘Khettavatthupaṭiggahaṇā paṭivirato hotī’’tiādinā (dī. ni. 1.10, 194) hi paṭikkhittesu ekasseva puggalikavasena gahaṇe anuññāte itarītarānaṃ tathā na gahetabbatā siddhāva hoti. Yañca pilindavacchattherena dāyakakulassa dārikāya suvaṇṇamālāvasena tiṇaṇḍupakassa nimmānaṃ, taṃ ‘‘anāpatti, bhikkhave, iddhimassa iddhivisaye’’ti (pārā. 159) vacanato kulasaṅgahādi na hotīti katanti daṭṭhabbaṃ, keci pana ‘‘khīṇāsavānaṃ lābhicchāya abhāvato kulasaṅgahepi ājīvakopo natthī’’ti vadanti, taṃ na yuttaṃ khīṇāsavānampi ājīvavipattihetūnaṃ piṇḍapātādīnaṃ parivajjetabbato. Vuttañhi dhammasenāpatinā ‘‘neva bhindeyyamājīvaṃ, cajamānopi jīvita’’nti (mi. pa. 6.1.5). Bhagavatā ca ‘‘gāthābhigītaṃ me abhojanīya’’ntiādi vuttaṃ (su. ni. 81, 484; mi. pa. 4.5.9; saṃ. ni. 1.197).

第六百一十八至六百二十一条。在第三段巴利文中,毕陵达瓦差长老首先以『大王,世尊未允许园民』拒绝后,在以『诸比库,我允许园民』允许人们以园民之名取奴仆时,正因取了园民,故以如法说法也不允许人们取田地等,因如是未被允许而应知。因以『离受取田地』等禁止,在仅一个以个人方式取时被允许,其他的如是不应取而得成立。而毕陵达瓦差长老以施主家女儿的金鬘方式造草束屋,那应见『诸比库,对神通者在神通境无罪』之语故,不成为家族摄受等。然而有些人说『对漏尽者因无利得欲故,在家族摄受中也无邪命破坏』,那不合理,因漏尽者也应避免钵食等邪命失坏之因。法将已说『不应破坏邪命,即使舍弃生命』。世尊也说『偈颂歌唱对我是非食』等。

§622

622.Uggahitakanti paribhogatthāya sayaṃ gahitaṃ. Sayaṃ karotīti pacitvā karoti. Purebhattanti tadahupurebhattameva vaṭṭati savatthukapaṭiggahitattā. Sayaṃkatanti khīranavanītaṃ pacitvā kataṃ. Nirāmisamevāti tadahupurebhattaṃ sandhāya vuttaṃ. Ajja sayaṃkataṃ nirāmisameva bhuñjantassa kasmā sāmapāko na hotīti āha ‘‘navanītaṃ tāpentassā’’tiādi. Paṭiggahitehīti khīradadhīni sandhāya vuttaṃ. Uggahitakehi kataṃ abbhañjanādīsu upanetabbanti yojanā. Eseva nayoti nissaggiyāpattiṃ sandhāya vuttaṃ. Akappiyamaṃsasappimhīti hatthiādīnaṃ sappimhi.

「已取得者」,为了受用而自己取得。「自己制作」,煮后制作。「午前」,当日午前即可,因为是连同基质受取的。「自己制作者」,煮牛奶、生酥而制作。「仅无基质」,是指当日午前而说。今日自己制作的仅无基质而食用者,为何不是自煮?故说「煮生酥时」等。「由已受取者」,是指牛奶、凝乳而说。应连接为:由已取得者制作的,应用于涂油等。「此即方法」,是指尼萨耆亚罪而说。「不净肉、酥中」,在象等的酥中。

Ettha panāti navanīte viseso atthīti attho. Dhotaṃ vaṭṭatīti dhotameva paṭiggahitumpi na vaṭṭati, itarathā savatthukapaṭiggahitaṃ hotīti therānaṃ adhippāyo.

「然而在此」,意为在生酥中有差别。「洗净的可以」,长老们的意趣是:连受取洗净的也不可以,否则就成为连同基质受取的。

Mahāsivattherassa pana vatthuno viyojitattā dadhiguḷikādīhi yuttatāmattena savatthukapaṭiggahitaṃ nāma na hoti, tasmā takkato uddhaṭamattameva paṭiggahetvā dhovitvā, pacitvā vā nirāmisameva katvā paribhuñjiṃsūti adhippāyo, na pana dadhiguḷikādīhi saha vikāle bhuñjiṃsu. Tenāha ‘‘tasmā navanītaṃ paribhuñjantena…pe… savatthukapaṭiggahitaṃ nāma na hotī’’ti. Tattha adhotaṃ paṭiggahetvāpi taṃ navanītaṃ paribhuñjantena dadhiādīni apanetvā paribhuñjitabbanti attho. Khayaṃ gamissatīti nirāmisaṃ hoti, tasmā vikālepi vaṭṭatīti attho. Ettāvatāti navanīte laggamattena visuṃ dadhiādivohāraṃ aladdhena appamattena dadhiādināti attho, etena visuṃ paṭiggahitadadhiādīhi saha pakkaṃ savatthukapaṭiggahitasaṅkhyameva gacchatīti dasseti. Tasmimpīti nirāmisabhūtepi. Kukkuccakānaṃ pana ayaṃ adhippāyo – paṭiggahaṇe tāva dadhiādīhi asambhinnarasattā bhattena sahitena guḷapiṇḍādi viya savatthukapaṭiggahitaṃ nāma na hoti, taṃ pana pacantena dhovitvāva pacitabbaṃ, itarathā pacanakkhaṇe paccamānadadhiguḷikādīhi sambhinnarasatāya sāmaṃpakkaṃ jātaṃ, tesu khīṇesu sāmaṃpakkameva hoti, tasmā nirāmisameva pacitabbanti. Teneva ‘‘āmisena saha pakkattā’’ti kāraṇaṃ vuttaṃ.

「然而大寺长老的」,意趣是:因为与基质分离,仅以凝乳丸等相应之量,不名为连同基质受取,因此仅受取从乳清中取出的,洗净后,或煮后,仅作成无基质而受用,并非与凝乳丸等一起在非时食用。故说「因此食用生酥者……乃至……不名为连同基质受取」。其中,即使受取未洗净的,食用那生酥者,应除去凝乳等后受用,此为其义。「将消失」,成为无基质,因此非时也可以,此为其义。「以此量」,意为以未得到与生酥仅附着之量分开的凝乳等受用的少量凝乳等,以此显示:与分开受取的凝乳等一起煮的,即算作连同基质受取。「在那」,即使在成为无基质时。然而疑虑者的意趣是:首先在受取时,因为味道未与凝乳等混合,如同与饭一起的糖丸等,不名为连同基质受取,但煮那个时,应洗净后才煮,否则在煮的时刻,因为与正在煮的凝乳丸等混合味道,成为自煮,那些消失后,仅是自煮,因此应仅煮无基质的。因此说了「因为与基质一起煮」这个理由。

Ettha cāyaṃ vicāraṇā – savatthukapaṭiggahitattābhāve āmisena saha bhikkhunā pakkassa sayaṃpākadoso vā parisaṅkīyati yāvakālikatā vā, tattha na tāva sayaṃpākadoso ettha sambhavati sattāhakālikattā. Yañhi tattha dadhiādi āmisagataṃ, taṃ parikkhīṇanti. Atha paṭiggahitadadhiguḷikādinā saha attanā pakkattā savatthukapakkaṃ viya bhaveyyāti parisaṅkīyati, tadā āmisena saha paṭiggahitattāti kāraṇaṃ vattabbaṃ, na pana pakkattāti. Tathā ca upaḍḍhattherānaṃ matameva aṅgī kataṃ siyā. Tattha ca sāmaṇerādīhi pakkampi yāvakālikameva siyā paṭiggahitakhīrādiṃ pacitvā anupasampannehi katasappiādi viya ca, na ca taṃ yuttaṃ, bhikkhācārena laddhanavanītādīnaṃ takkādiāmisasaṃsaggasambhavena aparibhuñjitabbatāpasaṅgato. Na hi gahaṭṭhā dhovitvā, sodhetvā vā patte ākirantīti niyamo atthi, aṭṭhakathāyañca ‘‘yathā tattha patitataṇḍulakaṇādayo na paccanti, evaṃ…pe… puna pacitvā deti, purimanayeneva sattāhaṃ vaṭṭatī’’ti iminā vacanenapetaṃ virujjhati, tasmā idha kukkuccakānaṃ kukkuccuppattiyā nimittameva na dissati. Yathā cettha, evaṃ ‘‘lajjī sāmaṇero yathā tattha patitataṇḍulakaṇādayo na paccanti, evaṃ sāmisapākaṃ mocento aggimhi vilīyāpetvā…pe… vaṭṭatī’’ti vacanassāpi nimittaṃ na dissati. Yadi hi etaṃ yāvakālikasaṃsaggaparihārāya vuttaṃ siyā, attanāpi tathā kātabbaṃ bhaveyya. Gahaṭṭhehi dinnasappiādīsu ca āmisasaṃsaggasaṅkā na vigaccheyya. Na hi gahaṭṭhā evaṃ vilīyāpetvā pana taṇḍulādiṃ apanetvā puna pacanti, apica bhesajjehi saddhiṃ khīrādiṃ pakkhipitvā yathā khīrādi khayaṃ gacchati, evaṃ parehi pakkabhesajjatelādipi yāvakālikameva siyā, na ca tampi yuttaṃ dadhiādikhayakaraṇatthaṃ ‘‘puna pacitvā detī’’ti vuttattā. Tasmā mahāsivattheravāde kukkuccaṃ akatvā adhotampi navanītaṃ tadahupi punadivasādīsupi pacituṃ, taṇḍulādimissaṃ sappiādiṃ attanāpi aggimhi vilīyāpetvā parissāvetvā puna takkādikhayatthaṃ pacituñca vaṭṭati.

「在此有此考察」:在无连同基质受取的情况下,是疑虑比库与基质一起煮的自煮过失呢,还是限时性?其中,首先在此不可能有自煮过失,因为是七日药。因为那里的凝乳等基质已经耗尽。若疑虑:因为与自己受取的凝乳丸等一起由自己煮,会如同连同基质煮,那时应说「因为与基质一起受取」这个理由,而不是「因为煮」。如此,仅半数长老的见解会被采纳。在那种情况下,由沙玛内拉等煮的也会仅是限时药,如同煮受取的牛奶等后由未达上者制作的酥等,但那不合理,因为会有以比库行仪得到的生酥等因可能接触乳清等基质而不应受用的过失。因为没有规定居士们洗净后,或净化后才倒入钵中。在注疏中也说「如同那里落入的米粒等不煮,如是……乃至……再煮后给予,以前面的方法七日可以」,以此语句也与此相违,因此在此对疑虑者不见疑虑生起的理由。如同在此,如是「羞耻的沙玛内拉如同那里落入的米粒等不煮,如是除去有基质的煮物,在火中溶化……乃至……可以」这个语句的理由也不见。因为若此是为了避免限时药接触而说,自己也应如此做。在居士给予的酥等中,对基质接触的疑虑不会消失。因为居士们不是如此溶化后除去米等再煮,而且,与药一起投入牛奶等,如同牛奶等消失,如是由他人煮的药油等也会仅是限时药,但那也不合理,因为说了「为了使凝乳等消失,再煮后给予」。因此在大寺长老说中,不作疑虑,当日及后日等,煮未洗净的生酥也可以,自己也可以在火中溶化混合米等的酥等,滤过后,为了乳清等消失再煮。

Tattha vijjamānassapi paccamānakkhaṇe sambhinnarasassa yāvakālikassa abbohārikattena savatthukapaṭiggahitapurepaṭiggahitānampi abbohārikatoti niṭṭhamettha gantabbanti. Teneva ‘‘ettāvatāsavatthukapaṭiggahitaṃ nāma na hotī’’ti vuttaṃ. Visuṃ paṭiggahitena pana khīrādiāmisena navanītādiṃ missetvā bhikkhunā vā aññehi vā pakkatelādibhesajjaṃ savatthukapaṭiggahitasaṅkhyameva gacchati, tattha paviṭṭhayāvakālikassa abbohārikattābhāvā. Yaṃ pana purepariggahitabhesajjehi appaṭiggahitaṃ khīrādiṃ pakkhipitvā pakkatelādikaṃ anupasampanneheva pakkampi savatthukapaṭiggahitampi sannidhipi na hoti, tattha pakkhittakhīrādikassapi tasmiṃ khaṇe sambhinnarasatāya purepaṭiggahitattāpattito. Sace pana appaṭiggahiteheva, aññehi vā pakkatelādīsupi sace āmisaraso paññāyati, taṃ yāvakālikameva hotīti veditabbaṃ. Uggahetvāti sayameva gahetvā.

「其中」,应得出此结论:虽然在煮的时刻存在混合味道的限时药,因为不可称量,连同基质受取的、先前受取的也不可称量。因此说「以此量不名为连同基质受取」。然而以分开受取的牛奶等基质混合生酥等,由比库或他人煮的油等药,即算作连同基质受取,因为在那里进入的限时药无不可称量性。然而以先前受取的药投入未受取的牛奶等,即使由未达上者煮的油等,既非连同基质受取,也非贮藏,因为在那时刻投入的牛奶等也因混合味道而成为先前受取。但若以未受取者,或由他人煮的油等中,若基质味道显现,应知那仅是限时药。「取得后」,自己取得后。

Parissāvetvā gahitanti taṇḍulādivigamatthaṃ parissāvetvā, takkādivigamatthaṃ puna pacitvā gahitanti attho. Paṭiggahetvā ṭhapitabhesajjehīti atirekasattāhapaṭiggahitehi, etena tehi yuttampi sappiādi atirekasattāhapaṭiggahitaṃ na hotīti dasseti. Vaddalisamayeti vassakālasamaye, anātapakāleti attho.

「滤过后取得」,意为:为了米等离去而滤过,为了乳清等离去再煮后取得。「以受取后放置的药」,以超过七日受取的,以此显示:与那些相应的酥等也不是超过七日受取的。「瓦德离时期」,在雨季时期,意为无日照时期。

Nibbaṭṭitattāti yāvakālikavatthuto vivecitattā, etena tele sabhāvato yāvakālikattābhāvaṃ, bhikkhuno savatthukapaṭiggahaṇena yāvakālikattupagamanañca dasseti. Ubhayampīti attanā, aññehi ca kataṃ.

「已出离故」者,从时限药的性质中已分离故。以此显示:油本性上无时限药性,比库因带有原料而接受,则获得时限药性。「两者」者,自己所作与他人所作。

§623

623.Acchavasanti dukkaṭavatthūnaññeva upalakkhaṇanti āha ‘‘ṭhapetvā manussavasa’’nti. Saṃsaṭṭhanti parissāvitaṃ. Tiṇṇaṃ dukkaṭānanti ajjhohāre ajjhohāre tīṇi dukkaṭāni sandhāya vuttaṃ. Kiñcāpi paribhogatthāya vikāle paṭiggahaṇapacanaparissāvanādīsu pubbapayogesu pāḷiyaṃ, aṭṭhakathāyañca āpatti na vuttā, tathāpi ettha āpattiyā eva bhavitabbaṃ paṭikkhittassa karaṇato āhāratthāya vikāle yāmakālikādīnaṃ paṭiggahaṇe viya. Yasmā khīrādiṃ pakkhipitvā pakkabhesajjatele kasaṭaṃ āmisagatikaṃ, tena saha telaṃ paṭiggahetuṃ, pacituṃ vā bhikkhuno na vaṭṭati. Tasmā vuttaṃ ‘‘pakkatelakasaṭe viya kukkuccāyatī’’ti. Sace vasāya saha pakkattā na vaṭṭati, idaṃ kasmā na vaṭṭatīti pucchantā ‘‘bhante…pe… vaṭṭatī’’ti āhaṃsu. Thero atikukkuccatāya ca ‘‘etampi, āvuso, na vaṭṭatī’’ti āha. Roganiggahatthāya eva vasāya anuññātattaṃ sallakkhetvā pacchā ‘‘sādhū’’ti sampaṭicchi.

「除人精」者,为显示恶作事项之外的标示,故说「除人精」。「混合」者,已滤过。「三恶作」者,指每次吞咽时的三恶作而说。虽然在律文与注疏中,对于为受用目的而在非时接受、煮、滤等前行中未说有罪,但此处必定有罪,因为是作被禁止之事,如同为食物目的在非时接受时限药等。因为将乳等投入后,煮过的药油中有渣滓,属食物类,比库不应与那渣滓一起接受油或煮油。因此说「如煮过的油渣滓般应疑虑」。若与脂肪一起煮过则不应,问「尊者,这为何不应」时,他们说「尊者……应」。长老因过度疑虑而说「贤友,这也不应」。后来考虑到脂肪仅为治病而被允许,便说「善哉」而同意。

‘‘Madhukarīhi nāma madhumakkhikāhī’’ti idaṃ khuddakabhamarānaṃ dvinnaṃ eva visesananti keci vadanti , aññe pana ‘‘daṇḍakesu madhukārikā madhukarīmakkhikā nāma, tāhi saha tisso madhumakkhikājātiyo’’ti vadanti. Bhamaramakkhikāti mahāpaṭalakārikā. Silesasadisanti sukkhatāya vā pakkatāya vā ghanībhūtaṃ. Itaranti tanukamadhu.

「蜜蜂者,即蜜蜂」,有些人说这是小蜂类的两种区别。但另有人说「在丛林中有蜜蜂名为蜜蜂,与它们一起有三种蜜蜂类」。「大蜂」者,大片状蜂。「如树脂般」者,因干燥或煮过而凝固。「其余」者,稀薄的蜜。

Ucchurasaṃ upādāyāti nikkasaṭarasassapi sattāhakālikataṃ dasseti ‘‘ucchumhā nibbatta’’nti pāḷiyaṃ sāmaññato vuttattā. Yaṃ pana suttantaṭṭhakathāyaṃ ‘‘ucchu ce, yāvakāliko. Ucchuraso ce, yāmakāliko. Phāṇitaṃ ce, sattāhakālikaṃ. Taco ce, yāvajīvako’’ti vuttaṃ, taṃ ambaphalarasādimissatāya yāmakālikattaṃ sandhāya vuttanti gahetabbaṃ, avinayavacanattā taṃ appamāṇanti. Teneva ‘‘purebhattaṃ paṭiggahitena aparissāvitaucchurasenā’’tiādi vuttaṃ. Nirāmisameva vaṭṭati tattha paviṭṭhayāvakālikassa abbohārikattāti idaṃ guḷe kate tattha vijjamānampi kasaṭaṃ pākena sukkhatāya yāvajīvikattaṃ bhajatīti vuttaṃ. Tassa yāvakālikatte hi sāmaṃpākena purebhattepi anajjhoharaṇīyaṃ siyāti. ‘‘Savatthukapaṭiggahitattā’’ti idaṃ ucchurase cuṇṇavicuṇṇaṃ hutvā ṭhitakasaṭaṃ sandhāya vuttaṃ, tena ca aparissāvitena appaṭiggahitena anupasampannehi kataṃ sattāhaṃ vaṭṭatīti dasseti. Jhāmaucchuphāṇitanti aggimhi ucchuṃ tāpetvā kataṃ. Koṭṭitaucchuphāṇitanti khuddānukhuddakaṃ chinditvā koṭṭetvā nippīḷetvā pakkaṃ.

「取甘蔗汁」者,显示即使无渣滓汁也是七日药,因律文中以总说方式说「从甘蔗生」。但在经注中所说「若是甘蔗,则时限药。若是甘蔗汁,则日限药。若是糖浆,则七日药。若是皮,则尽形寿药」,应理解为指混合芒果汁等而说日限药性,因非律藏之语故不可靠。因此说「以早食前接受的未滤甘蔗汁」等。「仅无食物性者应」,此处进入其中的时限药不可吞咽,这是说在制成糖时,其中存在的渣滓因煮过干燥而获得尽形寿性。若它是时限药性,则即使在早食前也不可自己煮而吞咽。「因带原料而接受故」者,这是指甘蔗汁中粉碎成粉末而存在的渣滓而说,以此显示:以那未滤的、未接受的、由未达上者所作的,七日应。「火烤甘蔗糖浆」者,在火中烤甘蔗而作。「捣碎甘蔗糖浆」者,切成极小块后捣碎、压榨而煮。

Taṃ tattha vijjamānampi kasaṭaṃ pakkakāle yāvakālikattaṃ vijahatīti āha ‘‘taṃ yutta’’nti. Sītodakena katanti madhukapupphāni sītodakena madditvā parissāvetvā pacitvā kataṃ, amadditvā katanti keci, tattha kāraṇaṃ na dissati. Khīrajallikanti khīrapheṇaṃ. Madhukapupphaṃ panātiādi yāvakālikarūpena ṭhitassapi avaṭṭanakamerayabījavatthuṃ dassetuṃ āraddhaṃ.

「那其中存在的渣滓在煮时舍弃时限药性」,故说「那合理」。「以冷水作」者,以冷水揉碎蜜花、滤过、煮过而作。有些人说不揉碎而作,但其中不见理由。「乳泡」者,乳之泡沫。「但蜜花」等,为显示即使以时限药形式存在,也有不应的酒、种子事项而开始。

Sabbānipīti sappiādīni pañcapi. Āhārakiccaṃ karontāni etāni kasmā evaṃ paribhuñjitabbānīti codanāparihārāya bhesajjodissaṃ dassentena tappasaṅgena sabbānipi odissakāni ekato dassetuṃ ‘‘sattavidhaṃ hī’’tiādi vuttaṃ. Apakatibhesajjattā vikaṭāni virūpāni visaharaṇato mahāvisayattā mahantāni cāti mahāvikaṭāni. Upasampadādīnīti ādi-saddena gaṇaṅgaṇūpāhanādiṃ saṅgaṇhāti.

「一切」者,酥等五种全部。为回答「这些作食物作用,为何应如此受用」的诘难,显示为药目的,顺便一起显示一切目的,故说「七种」等。「大变异」者,因非自然药性故变异、丑陋,因能去除大毒故大范围,故大变异。「达上等」者,以『等』字摄取僧团、僧团鞋履等。

Adhiṭṭhetīti bāhiraparibhogatthametanti cittaṃ uppādeti, evaṃ paribhoge anapekkhatāya paṭiggahaṇaṃ vijahatīti adhippāyo. Evaṃ aññesupi kālikesu anajjhoharitukāmatāya suddhacittena bāhiraparibhogatthāya niyamepi paṭiggahaṇaṃ vijahatīti idampi visuṃ ekaṃ paṭiggahaṇavijahanakāraṇanti daṭṭhabbaṃ.

「决意」者,为外用资具之义而生起心,如是因对资具无所期待而舍弃受取,此为意趣。如是于其他时限性物品中,亦因不欲吞没之心,以清净心为外用资具之义,即使在限定中亦舍弃受取,此亦应视为另一舍弃受取之因。

§625

625.Sace dvinnaṃ…pe… na vaṭṭatīti ettha pāṭho gaḷito, evaṃ panettha pāṭho veditabbo ‘‘sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭatī’’ti. Aññathā hi saddappayogopi na saṅgahaṃ gacchati. ‘‘Gaṇṭhipadepi ca ayameva pāṭho dassito’’ti (sārattha. ṭī. 2.625) sāratthadīpaniyaṃ vuttaṃ. Dvinnampi anāpattīti avibhattattā vuttaṃ. ‘‘Paribhuñjituṃ pana na vaṭṭatī’’ti idaṃ ‘‘sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabba’’nti vacanato vuttaṃ. ‘‘Yena paṭiggahitaṃ, tena vissajjitattā’’ti iminā upasampannassa dānampi sandhāya ‘‘vissajjetī’’ti idaṃ vuttanti dasseti. Upasampannassa nirapekkhadinnavatthumhi paṭiggahaṇassa avigatattepi sakasantakatā vigatāva hoti, tena nissaggiyaṃ na hoti. Attanāva paṭiggahitattaṃ, sakasantakattañcāti imehi dvīhi kāraṇehi nissaggiyaṃ hoti, na ekena. Anupasampannassa nirapekkhadāne pana tadubhayampi vijahati, paribhogopettha vaṭṭati, na sāpekkhadāne dānalakkhaṇābhāvato. ‘‘Vissajjetī’’ti etasmiñca pāḷipade kassaci adatvā anapekkhatāya chaḍḍanampi saṅgahitanti veditabbaṃ. ‘‘Anapekkho datvā’’ti idañca paṭiggahaṇavijahanavidhidassanatthameva vuttaṃ. Paṭiggahaṇe hi vijahite puna paṭiggahetvā paribhogo sayameva vaṭṭissati, tabbijahanañca vatthuno sakasantakatāpariccāgena hotīti, etena ca vatthumhi ajjhoharaṇāpekkhāya sati paṭiggahaṇavissajjanaṃ nāma visuṃ na labbhatīti sijjhati. Itarathā hi ‘‘paṭiggahaṇe anapekkhova paṭiggahaṇaṃ vissajjetvā puna paṭiggahetvā bhuñjatī’’ti vattabbaṃ siyā. ‘‘Appaṭiggahitattā’’ti iminā ekassa santakaṃ aññena paṭiggahitampi nissaggiyaṃ hotīti dasseti.

「若二人之……乃至……不允许」,此处文句有缺,此处文句应如是知:『若二人之物由一人受取而未分配,七日过后二人皆无罪,但不允许受用。』否则,词语运用亦不能成立。『在结缚句中亦显示此文句』,如是于《义灯钞》中所说。「二人皆无罪」者,因未分配故说。「但不允许受用」者,此依『应受用七日为限之储藏物』之语而说。「由受取者已舍弃故」,以此显示连同对达上者之布施亦说『应舍弃』。对达上者,在无期待所施之物上,虽受取未离去,自己之所有性已离去,因此不成尼萨耆亚。由自己受取性与自己所有性此二因而成尼萨耆亚,非由一因。但对未达上者,在无期待之施中,彼二者皆舍弃,此处受用允许,非在有期待之施中,因无施之特相。于「应舍弃」此圣典语中,应知不施予任何人而无期待地舍弃亦被摄入。「无期待地施予」,此仅为显示舍弃受取之方法而说。受取被舍弃后,再受取而受用自然允许,彼之舍弃由物品之自己所有性之舍弃而成,以此成立:对物品有吞没之期待时,名为受取之舍弃实不可得。否则,应说『在受取上,无期待者舍弃受取后再受取而食用』。「因未受取故」,以此显示一人之物由他人受取亦成尼萨耆亚。

Evanti ‘‘puna gahessāmī’’ti apekkhaṃ akatvā suddhacittena pariccattataṃ parāmasati. Paribhuñjantassa anāpattidassanatthanti nissaggiyamūlikāhi pācittiyādiāpattīhi anāpattidassanatthanti adhippāyo. Paribhoge anāpattidassanatthanti ettha pana nissaṭṭhapaṭiladdhassa kāyikaparibhogādīsu yā dukkaṭāpatti vuttā, tāya anāpattidassanatthanti adhippāyo. Sappiādīnaṃ paṭiggahitabhāvo, attano santakatā, sattāhātikkamoti imānettha tīṇi aṅgāni.

「如是」者,把握不作『我将再取』之期待,以清净心舍弃之状态。为显示受用者无罪之义,意趣为:显示无尼萨耆亚根本之巴吉帝亚等罪。但于「为显示受用无罪」此处,意趣为:显示无所说之关于已舍已得之物的身体受用等之恶作罪。熟酥等之已受取性、自己之所有性、七日之超过,此处此三者为要素。

Bhesajjasikkhāpadavaṇṇanā niṭṭhitā. · 药学处之解释已毕。

4. Vassikasāṭikasikkhāpadavaṇṇanā四、雨浴衣学处之解释

§628

628. Catutthe jeṭṭhamūlapuṇṇamāsiyā…pe… karaṇakkhettañcāti paṭhamaddhamāsampi karaṇakkhettaṃ vuttaṃ. Taṃ ‘‘katvā nivāsetabba’’nti imassa purimaddhamāse vā pacchimaddhamāse vā katvā pacchimamāseva nivāsetabbanti evamatthaṃ gahetvā vuttaṃ nivāsaneyeva āpattiyā vuttattāti. Yaṃ pana mātikāṭṭhakathāyaṃ ‘‘gimhānaṃ pacchimo māso pariyesanakkhettaṃ, pacchimo addhamāso karaṇanivāsanakkhettampī’’ti (kaṅkhā. aṭṭha. vassikasāṭikasikkhāpadavaṇṇanā) vuttaṃ, taṃ tasmiṃyeva addhamāse katvā nivāsetabbanti evamatthaṃ gahetvā vuttaṃ. Idha vuttanayeneva atthe gahite virodho natthi.

「第四月阿萨拉月满月日……乃至……制作期」,第一半月亦说为制作期。彼依『制作后应穿着』,于前半月或后半月制作后,仅后月应穿着,如是取义而说,因仅穿着说为罪。但于《论母注》中所说『热季之最后月为寻求期,最后半月为制作穿着期』,彼取于彼半月中制作后应穿着之义而说。以此处所说之方式取义时,无矛盾。

‘‘Vattabhede dukkaṭa’’nti idaṃ vassikasāṭikaadinnapubbe sandhāya vuttaṃ. Tenāha ‘‘ye manussā’’tiādi. Pakatiyā vassikasāṭikadāyakā nāma saṅghaṃ vā attānaṃ vā appavāretvāva anusaṃvaccharaṃ dāyakā.

「衣破时恶作」,此关于雨季衣未先取而说。因此说『彼等人』等。本性之雨季衣施者,名为不预告僧团或自己而每年之施者。

§630

630.‘‘Cha māse parihāraṃ labhatī’’ti etena antovassepi yāva vassānassa pacchimadivasā akatā parihāraṃ labhatīti dīpitaṃ hoti. Ekamāsanti hemantassa pacchimuposathena saha gaṇetvā vuttaṃ. Tasmiṃ uposathadivase eva hi taṃ mūlacīvaraṃ kātabbaṃ, itarathā hi nissaggiyato. Ekāhadvīhādivasena…pe… laddhā ceva niṭṭhitā cāti ettha ekāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā ca dvīhānāgatāya…pe… dasāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā ca, antovasse vā laddhā ceva niṭṭhitā cāti evamattho daṭṭhabbo. Tattha āsaḷhīmāsassa juṇhapakkhapuṇṇamiyaṃ laddhā, tadaheva rajanakappapariyosānehi niṭṭhitā ca vassikasāṭikā ‘‘ekāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā cā’’ti vuccati. Eteneva nayena juṇhapakkhassa chaṭṭhiyaṃ laddhā, niṭṭhitā ca ‘‘dasāhānāgatāya vassūpanāyikāya laddhā ceva niṭṭhitā cā’’ti vuccati. Yāva paṭhamakattikatemāsipuṇṇamā, tāva laddhā, niṭṭhitā ca ‘‘antovasse laddhā ceva niṭṭhitā cā’’ti vuccati. Paṭhamakattikatemāsipuṇṇamito paraṃ laddhā ceva niṭṭhitā ca yāva cīvarakālo nātikkamati, tāva anadhiṭṭhahitvāpi ṭhapetuṃ vaṭṭatīti adhippāyo.

「六月得保护」,以此显示:雨季内亦直至瓦萨之最后日未作得保护。「一月」者,连同冬季之最后伍波萨他一起计算而说。于彼伍波萨他日即应作彼根本衣,否则因尼萨耆亚故。「以一日二日等……乃至……已得且已完成」,此处应见如是之义:于一日未到之雨季来临前已得且已完成,于二日未到之……乃至……于十日未到之雨季来临前已得且已完成,或于雨季内已得且已完成。其中,于阿萨拉月明分满月日已得,当日以染色等完成之雨季衣,称为『于一日未到之雨季来临前已得且已完成』。以此方式,于明分第六日已得且完成,称为『于十日未到之雨季来临前已得且已完成』。直至第一咖提咖月满月,已得且完成,称为『于雨季内已得且完成』。第一咖提咖月满月之后已得且完成,直至衣时未超过,即使不决意亦允许保存,此为意趣。

Ettha ca ‘‘tasmiṃyeva antodasāhe adhiṭṭhātabbā’’ti avisesena vuttepi vassānato pubbe ekāhadvīhādivasena anāgatāya vassūpanāyikāya laddhā tehi divasehi dasāhaṃ anatikkamantena vassūpanāyikadivasato paṭṭhāya adhiṭṭhānakkhettaṃ sampattā eva adhiṭṭhātabbā, tato pana pubbe dasāhātikkamena niṭṭhitāpi na adhiṭṭhātabbā adhiṭṭhānassa akhettattā. Tādisā pana vassūpanāyikadivase eva adhiṭṭhātabbā, anadhiṭṭhahato aruṇuggamanena nissaggiyaṃ hoti. Yadi evaṃ ‘‘dasāhānāgatāyā’’ti iminā kiṃ payojananti ce? Vassānato pubbe eva dasāhe atikkante niṭṭhitā vassūpanāyikadivase eva adhiṭṭhātabbāti dassanatthaṃ vuttaṃ. Tenevāha ‘‘dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā’’ti.

此中,虽然以「应于彼十日内决意」之语无差别地说,然而在瓦萨之前一日、二日等时日,对于未来的瓦萨入日所获得者,以那些日数不超过十日,从瓦萨入日起算,已达决意之处者,应当决意。但在此之前,虽已完成而超过十日者,不应决意,因为不是决意之处。然而如是者应于瓦萨入日当日决意,若不决意,至黎明升起时成为尼萨耆亚。若如是,则「十日未到」此语有何用处?为显示在瓦萨之前十日已过而完成者,应于瓦萨入日当日决意,故如是说。因此说「十日已过而完成者,应于当日决意」。

Dasāhe appahonte cīvarakālaṃ nātikkametabbāti temāsabbhantare dasāhe appahonte navāhānāgatāya kattikatemāsipuṇṇamāya sattamito paṭṭhāya laddhā, niṭṭhitā ca cīvarakālaṃ nātikkametabbāti attho. Tathā hi ‘‘māso seso gimhānanti bhikkhunā vassikasāṭikacīvaraṃ pariyesitabba’’nti pariyesanakkhettaṃ vatvā ‘‘vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātu’’nti (mahāva. 358) vuttattā katāyapi akatāyapi māsamattaṃ anadhiṭṭhātabbatā siddhā. Yasmā ca akatā vassikasāṭikasaṅkhyaṃ na gacchati, akaraṇañca kenaci vekallena, na anādarena, tasmā cātumāsaṃ akatattā eva parihāraṃ labhati, katā pana adhiṭṭhānakkhette, akatā ca cīvarakāle dasāhaparamasikkhāpadeneva parihāraṃ labhatīti ayamattho labbhati. Kasmāti attano matiyā kāraṇapucchā. Tasmāti vassāneyeva vassikasāṭikāya adhiṭṭhātabbatāvacanato. ‘‘Ticīvaraṃ adhiṭṭhātu’’nti suttaṃ panettha sesacīvarānaṃ evaṃ kālaniyamābhāvaṃ sādhetuṃ uddhaṭaṃ. Na hi tenettha aññaṃ payojanaṃ atthi.

「十日不足时,不应超过衣时」者,在三月之内十日不足,即在九日未到时,从咖提咖月满月第七日起所获得,已完成者不应超过衣时,此为义。如是,说了「剩余一月为热季时,比库应寻求瓦萨衣」之寻求处后,因说「应于瓦萨四月决意瓦萨衣」,故已成就:已作或未作者,一月之间不应决意。又因为未作者不入瓦萨衣之数,而不作是由于某种障碍,非由于轻慢,故四月间仅因未作即得保护,已作者在决意之处,未作者在衣时以十日为最上学处而得保护,此为所得之义。「为何?」者,以自己意见问原因。「因此」者,因说瓦萨衣应于瓦萨决意。然而此处引「应决意三衣」之经,为成立其余衣无如是时限规定。实非以此有其他用处。

Kadā adhiṭṭhātabbātiādikurundivacanenāpi ‘‘yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatī’’ti idaṃ paṭikkhipitvā dasāhabbhantare eva katāya adhiṭṭhātabbataṃ dasseti.

以「何时应决意」等古人之语,亦驳斥「何时或彼时决意皆可」此说,显示已作者应于十日之内决意。

Pāḷiyaṃ acchinnacīvarassātiādīsu acchinnasesacīvarassa naṭṭhasesacīvarassa. Etesañhi asamaye pariyesananivāsanāpattiyā eva anāpatti vuttā. Teneva mātikāṭṭhakathāyaṃ ‘‘acchinnacīvarassa vā naṭṭhacīvarassa vā anivatthaṃ corā harantīti evaṃ āpadāsu vā nivāsayato ummattakādīnañca anāpattī’’ti (kaṅkhā. aṭṭha. vassikasāṭikasikkhāpadavaṇṇanā) vuttaṃ, idha pana samantapāsādikāyaṃ ayaṃ nissaggiyā anāpatti pāḷito sayameva sijjhatīti imaṃ adassetvā asijjhamānaṃ naggassa nhāyato dukkaṭāpattiyā eva anāpattiṃ dassetuṃ ‘‘acchinnacīvarassā’’tiādi vuttanti gahetabbaṃ. Na hi esā anāpatti avutte sijjhatīti. Vassikasāṭikāya attuddesikatā, asamaye pariyesanatā, tāya ca paṭilābhoti imāni tāva pariyesanāpattiyā tīṇi aṅgāni. Nivāsanāpattiyā pana sacīvaratā, āpadābhāvo, vassikasāṭikāya sakabhāvo, asamaye nivāsananti cattāri aṅgāni.

巴利文中「失衣者」等,失衣者即失去其余衣者、遗失其余衣者。对于这些,说了非时寻求、着用之罪即无罪。因此在母论注中说「失衣者或遗失衣者,『盗贼夺取未着者』,如是在难中着用者,及痴狂者等无罪」。然而此处在《善见》中,此尼萨耆亚之无罪,巴利文自身即成就,故不显示此,为显示不成就者,裸者沐浴时仅恶作罪之无罪,说「失衣者」等,应如是理解。实非此无罪在未说时成就。瓦萨衣为自己指定、非时寻求、以彼获得,这些是寻求罪之三支。着用罪则有四支:有衣、无难、瓦萨衣之自性、非时着用。

Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā. · 雨浴衣学处之解释已毕。

5. Cīvaraacchindanasikkhāpadavaṇṇanā五、衣断坏学处之解释

§631

631. Pañcame yampi…pe… acchindīti ettha yaṃ te ahaṃ cīvaraṃ adāsiṃ, taṃ ‘‘mayā saddhiṃ pakkamissatī’’ti saññāya adāsiṃ, na aññathāti kupito acchindīti evaṃ ajjhāharitvā yojetabbaṃ.

第五中「凡是……截断」者,此处应如是引入而连接:「我所给你之衣,我以『将与我同行』之想而给,非其他」,如是愤怒而截断。

§633

633.Ekaṃ dukkaṭanti yadi āṇatto avassaṃ acchindati, āṇattikkhaṇe pācittiyameva. Yadi na acchindati, tadā eva dukkaṭanti daṭṭhabbaṃ. Ekavācāya sambahulā āpattiyoti yadi āṇatto anantarāyena acchindati, āṇattikkhaṇeyeva vatthugaṇanāya pācittiyaāpattiyo payogakaraṇakkhaṇeyeva āpattiyā āpajjitabbato, cīvaraṃ pana acchinneyeva nissaggiyaṃ hoti. Yadi so na acchindati, āṇattikkhaṇe ekameva dukkaṭanti daṭṭhabbaṃ. Evaṃ aññatthāpi īdisesu nayo ñātabbo.

「一恶作」者,若被命令必定截断,在命令之刹那即巴吉帝亚。若不截断,则于彼时为恶作,应如是见。「一语多罪」者,若被命令无障碍地截断,在命令之刹那,以事物计数,巴吉帝亚诸罪,因在作行为之刹那应犯罪,然而衣截断时即成尼萨耆亚。若彼不截断,在命令之刹那仅一恶作,应如是见。如是在其他处,于如是诸事,应知方法。

§635

635.Upajjhaṃ gaṇhissatīti sāmaṇerassa dānaṃ dīpeti, tena ca sāmaṇerakāle datvā upasampannakāle acchindatopi pācittiyaṃ dīpeti. ‘‘Bhikkhussa sāmaṃ cīvaraṃ datvā’’ti idaṃ ukkaṭṭhavasena vuttaṃ. Āharāpetuṃ pana vaṭṭatīti kamme akate bhatisadisattā vuttaṃ. Vikappanupagapacchimacīvaratā, sāmaṃ dinnatā, sakasaññitā, upasampannatā, kodhavasena acchindanaṃ vā acchindāpanaṃ vāti imānettha pañca aṅgāni.

「将取伍波迦」者,显示给予沙玛内拉之施。由此显示:于沙玛内拉时给予,于达上时夺回,亦为巴吉帝亚。「亲自给予比库衣」者,此依最高情形而说。然而「令人送来则允许」者,因未作甘马故如同食物,故如是说。此中有五支:可分配性、最后衣性、亲自给予性、自己所认知性、达上性、以嗔恨而夺回或令人夺回。

Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā. · 衣割截学处注释完毕。

6. Suttaviññattisikkhāpadavaṇṇanā6. 线索求学处注释

§636

636. Chaṭṭhe vītavītaṭṭhānaṃ yasmiṃ caturassadārumhi paliveṭhenti, tassa turīti nāmaṃ. Vāyantā tiriyaṃ suttaṃ pavesetvā yena ākoṭentā vatthe ghanabhāvaṃ āpādenti, taṃ ‘‘vema’’nti vuccati.

第六中,「织布之处」者,于其上缠绕经线之四方木,名为「图梨」。织者横向穿入纬线,以之击打使布达到密实状态者,称为「韦玛」。

‘‘Itarasmiṃ tatheva dukkaṭa’’nti iminā vāyituṃ āraddhakālato paṭṭhāya yathāvuttaparicchedaniṭṭhiteyeva dukkaṭampi hoti, na tato pubbe vāyanapayogesūti dasseti.

「于其余情形,同样为恶作」者,以此显示:从开始织造之时起,仅于如前所说之限度完成时,方有恶作,非于此前之织造准备中。

Tanteṭhitaṃyeva adhiṭṭhātabbanti ettha ekavāraṃ adhiṭṭhite pacchā vītaṃ adhiṭṭhitagatikameva hoti, puna adhiṭṭhānakiccaṃ natthi. Sace pana antarantarā dasā ṭhapetvā visuṃ visuṃ saparicchedaṃ vītaṃ hoti, paccekaṃ adhiṭṭhātabbamevāti daṭṭhabbaṃ. Ettha ca kappiyasuttaṃ gahetvā aññātakaappavāritenāpi akappiyatantavāyena ‘‘suttamatthi, vāyanto natthī’’tiādipariyāyamukhena vāyāpentassa anāpatti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. suttaviññattisikkhāpadavaṇṇanā) ‘‘vāyāpeyyā’’ti padassa ‘‘cīvaraṃ me, āvuso, vāyathāti akappiyaviññattiyā vāyāpeyyā’’ti attho vutto, evaṃ vadanto akappiyatantavāyena vāyāpeti nāma, nāññathā.

「应决意于织机上之物」者,此中一次决意后,后来所织者即成已决意之物,无需再作决意之事。然而,若中间停止十日,各别织成有限度之布,则应各别决意,如是应知。此中,取如法之线,即使由非亲里之未受邀请者,令不如法之织工以「有线,无织者」等方式织造,无罪。因此,于母论注释中,对「应令织造」一词之义,说为「友,请为我织衣」,以不如法之告知令织造,其义如是说。如是说者,名为令不如法之织工织造,非其他。

§640

640.Anāpatti cīvaraṃ sibbetuntiādīsu iminā sikkhāpadeneva anāpatti, akataviññattipaccayā pana dukkaṭamevāti vadanti. Akappiyasuttatā, attuddesikatā, akappiyatantavāyena akappiyaviññattiyā vāyāpananti imānettha tīṇi aṅgāni.

「无罪:缝衣」等中,以此学处本身无罪,然而因未作告知之缘故,仅为恶作,如是说。此中有三支:不如法之线性、为自己指定性、以不如法之告知令不如法之织工织造。

Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 线索求学处注释完毕。

7. Mahāpesakārasikkhāpadavaṇṇanā7. 大织师学处注释

§642

642. Sattame ‘‘kiñcimattaṃ anupadajjeyyā’’ti idaṃ payogabhedadassanaṃ, dānaṃ panettha aṅgaṃ na hoti. Teneva tassa vibhaṅge ‘‘antamaso dhammampi bhaṇatī’’ti vuttaṃ. Sesamettha uttānameva. Aññātakaappavāritānaṃ tantavāye upasaṅkamitvā vikappamāpajjanatā, cīvarassa attuddesikatā, tassa vacanena suttavaḍḍhanaṃ, cīvarapaṭilābhoti imānettha cattāri aṅgāni.

第七中,「应随施少许」者,此为显示行为之差别,然而施予于此非为支分。因此,于其分别中说「乃至说法」。其余于此极为明显。此中有四支:往诣非亲里之未受邀请者之织工处而生起分配、衣之为自己指定性、依其言而增加线、获得衣。

Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā. · 大织师学处注释完毕。

8. Accekacīvarasikkhāpadavaṇṇanā8. 过量衣学处注释

§646

646. Aṭṭhame chaṭṭhiyaṃ uppannacīvarassa ekādasamāruṇo cīvarakāle uṭṭhātīti āha ‘‘chaṭṭhito paṭṭhāyā’’tiādi, tena ca ‘‘dasāhānāgata’’nti vuttattā pañcamito paṭṭhāya puṇṇamito pubbe dasasu aruṇesu uṭṭhitesupi cīvaraṃ nissaggiyaṃ na hoti. Puṇṇamiyā saha ekādasa divasā labbhantīti ettakameva iminā sikkhāpadena laddhaṃ, chaṭṭhito paṭṭhāya uppannaṃ sabbacīvaraṃ paṭhamakathinasikkhāpadavaseneva yāva cīvarakālaṃ nissaggiyaṃ na hotīti dasseti.

646. 在第八日的第六日,对于已生起之衣的第十一个黎明在衣时生起,故说「从第六日开始」等。由此,因说「十日未到」,故从第五日开始,在满月日之前的十个黎明生起时,衣不成尼萨耆亚。与满月日一起得十一日,仅此是由此学处所得。从第六日开始生起的一切衣,依第一咖提那学处,直至衣时不成尼萨耆亚,如是显示。

§650

650. Idāni paṭhamakathinādisikkhāpadehi tassa tassa cīvarassa labbhamānaṃ parihāraṃ idheva ekato sampiṇḍetvā dassento ‘‘atirekacīvarassā’’tiādimāha. ‘‘Anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā’’ti ayameva pāṭho pāḷiyā sameti. Keci pana ‘‘dasadivasādhiko māso, dasadivasādhikā pañca māsāti pāṭhena bhavitabba’’nti vadanti, taṃ na yuttaṃ, aññathā ‘‘navāhānāgata’’nti vattabbato. Yaṃ panettha mātikāṭṭhakathāyañca ‘‘kāmañcesa ‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’nti imināva siddho, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapita’’nti (kaṅkhā. aṭṭha. accekacīvarasikkhāpadavaṇṇanā) likhanti, taṃ pamādalikhitaṃ ‘‘pavāraṇamāsassa juṇhapakkhapañcamito paṭṭhāya uppannassa cīvarassa nidhānakālo dassito hotī’’ti (kaṅkhā. aṭṭha. accekacīvarasikkhāpadavaṇṇanā) vuttattā. Imameva ca pamādalikhitaṃ gahetvā bhadantabuddhadattācariyena ca ‘‘parihārekamāsova, dasāhaparamo mato’’tiādi vuttanti gahetabbaṃ.

650. 现在,将由第一咖提那等学处对彼彼衣所得之保护,在此处合集一起显示,故说「对于过量衣」等。「咖提那未展开时,超过十一日的一个月;咖提那展开时,超过十一日的五个月」,此文与巴利相合。然而,有些人说「应以『超过十日的一个月,超过十日的五个月』之文」,此不合理,否则应说「九日未到」。然而,在此处及在母论注释中所写「虽然仅由『应持过量衣最多十日』此即成就,但依八种生起方式,如前所未有地显示义理后,安立学处」,此是疏忽所写,因说「从瓦萨月白分第五日开始生起之衣的储藏时已显示」。取此疏忽所写,应知尊者佛授阿阇梨亦说「仅保护一个月,认为最多十日」等。

Accekacīvarasadise aññasminti pubbe adhiṭṭhite uppannakālākārādi sādisena accekacīvarasadise aññasmiṃ cīvare accekacīvarasaññāya cīvarakālaṃ atikkametīti attho. Tenevettha dukkaṭaṃ, anāpatti ca vuttā, itarathā tīsupi padesu pācittiyasseva vattabbato. Anaccekacīvarampi hi cīvarakālaṃ atikkamayato pācittiyameva accekacīvarattike viyāti daṭṭhabbaṃ. Vikappanupagapacchimappamāṇassa accekacīvarassa attano santakatā , dasāhānāgatāya kattikatemāsipuṇṇamāya uppannabhāvo, anadhiṭṭhitaavikappitatā, cīvarakālātikkamoti imānettha cattāri aṅgāni.

在类似过量衣的其他中,意为:在类似过量衣的其他衣中,以先前决意的生起时、形相等相似,以过量衣想超越衣时。因此,在此处说恶作及无犯,否则在三句中应仅说巴吉帝亚。应见:对于非过量衣,超越衣时者,亦如在过量衣中,仅是巴吉帝亚。对于不能分配、最后量的过量衣,自己的存在性、在十日未到的咖提咖月满月日生起性、未决意未分配性、超越衣时,此处有此四支。

Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā.

过量衣学处解释完毕。

9. Sāsaṅkasikkhāpadavaṇṇanā九、有疑学处释

§652-3

652-3. Navame antarantarā gharametthāti antaragharanti gāmo vuttoti āha ‘‘antogāme’’ti. ‘‘Paṭhamaṃ jhānaṃ upasampajja viharatī’’ti (vibha. 624) imassa vibhaṅge ‘‘upasampajja’’nti sānusāraṃ uddhaṭaṃ. Taṃ sandhāyāha ‘‘upasampajjantiādīsu viyā’’ti. Tassāpīti ‘‘vutthavassāna’’nti vibhaṅgapadassapi. Vutthavassānanti ca niddhāraṇe sāmivacanaṃ, etena ca purimasikkhāpade anatthatakathinānaṃ kathinamāsepi asamādānacāro na labbhatīti siddhaṃ hoti, itarathā sikkhāpadasseva niratthakattāti daṭṭhabbaṃ.

652-3. 在第九,「在家与家之间」者,说「家间」即村,故说「在村内」。「证入初禅而住」此之分别中,「证入」是连同随行而提出。指此而说「如在『证入』等中」。「彼亦」者,亦是分别句「已度瓦萨者」之。「已度瓦萨者」,在排除中是属格。由此,在前学处中,对于咖提那未展开者,在咖提那月中亦不得不受持行,如是成就,否则应见学处本身成为无义。

Parikkhepārahaṭṭhānatoti ettha gāmapariyante ṭhitagharūpacārato paṭṭhāya eko leḍḍupāto parikkhepārahaṭṭhānaṃ nāma. Visuddhimaggepi ‘‘aparikkhittassa paṭhamaleḍḍupātato paṭṭhāyā’’ti (visuddhi. 1.31) vuttaṃ. Tanti taṃ paṭhamasenāsanādiṃ. Majjhimanikāyaṭṭhakathāyaṃ pana vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabbanti vuttaṃ.

「围墙外之处」者,在此处,从村边界所立之房屋附近开始,一掷石之处名为围墙外之处。在《清净道论》中亦说「从无围墙者的第一掷石处开始」。「彼」者,彼第一住所等。然而,在《中部注释》中说,对于精舍亦取出如村之附近,应测量两者掷石之间。

‘‘Kosambiyaṃ aññataro bhikkhu gilāno hotī’’ti āgatattā ‘‘kosambakasammuti anuññātā’’ti vuttaṃ. ‘‘Ayañca pacchimadisaṃ gato hotī’’ti iminā antaraghare cīvaraṃ nikkhipitvā tasmiṃ vihāre vasantassa sakalampi cīvaramāsaṃ vippavasituṃ vaṭṭati, tato aññattha gamanakicce sati vihārato bahi chārattaṃ vippavāso anuññātoti dīpeti. Tenāha ‘‘senāsanaṃ āgantvā sattamaṃ aruṇaṃ uṭṭhāpetu’’ntiādi. Vasitvāti aruṇaṃ uṭṭhāpetvā. Tatthevāti tasmiññeva gataṭṭhāne. Aṅgāni panettha aṭṭhakathāyameva vuttāni.

「『在国桑比,某位比库病了』」,因为如此说来,故说「国桑比甘马的允许」。「而此人已前往西方」,以此显示:将衣置于中间的房舍后,住在那座寺院者,整件衣离开一个月也是允许的;除此之外,若有前往他处的事务,从寺院外离开六夜是被允许的。因此说「来到住所后,应使第七个黎明升起」等。「住了」者,使黎明升起后。「就在那里」者,就在那个所去之处。而这里的要素,已在注疏中说明。

Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā. · 有疑学处释已毕。

10. Pariṇatasikkhāpadavaṇṇanā十、已转变学处释

§660

660. Dasame ropitamālavacchatoti kenaci niyametvā ropitaṃ sandhāya vuttaṃ. Anocitaṃ milāyamānaṃ ocinitvā yattha katthaci pūjetuṃ vaṭṭati. Ṭhitaṃ disvāti sesakaṃ gahetvā ṭhitaṃ disvā. Yattha icchatha, tattha dethāti ettha niyametvā ‘‘asukassa dehī’’ti vuttepi doso natthi ‘‘tumhākaṃ ruciyā’’ti vuttattā. Saṅghe pariṇatabhāvo, taṃ ñatvā attano pariṇāmanaṃ, paṭilābhoti imānettha tīṇi aṅgāni.

六六〇、第十中「种植的芒果树枝」者,是指由某人特定种植而说。未摘取的、正在枯萎的,摘取后在任何地方供养都是允许的。「见到剩余的」者,取了剩余部分后见到。「在你们想要的地方,在那里给予」,在此即使特定说「给某人」也无过失,因为说了「依你们的意愿」。这里有三个要素:转属于僧团、知道那个后自己的转让、获得。

Pariṇatasikkhāpadavaṇṇanā niṭṭhitā. · 已转变学处释已毕。

Niṭṭhito pattavaggo tatiyo. · 钵品第三已毕。

Iti samantapāsādikāya vinayaṭṭhakathāya vimativinodaniyaṃ · 如是《一切善见》律注中之《疑惑遣除》

Tiṃsakavaṇṇanānayo niṭṭhito. · 三十法的注释方法已结束。

Paṭhamo bhāgo niṭṭhito. · 第一部分已结束。

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者。

Vinayapiṭake · 律藏中。

Vimativinodanī-ṭīkā (dutiyo bhāgo) · 《除疑疏》（第二部分）