10. Bhaṇḍapaṭisāmanavinicchayakathā · 10. 收存物品抉择论
10. Bhaṇḍapaṭisāmanavinicchayakathā十、物品收存裁决论
§53
53. Evaṃ cīvaravippavāsavinicchayaṃ kathetvā idāni bhaṇḍapaṭisāmanavinicchayaṃ kathetuṃ ‘‘bhaṇḍassapaṭisāmana’’ntiādimāha. Tattha bhaḍitabbaṃ bhājetabbanti bhaṇḍaṃ, bhaḍitabbaṃ icchitabbanti vā bhaṇḍaṃ, bhaṇḍanti paribhaṇḍanti sattā etenāti vā bhaṇḍaṃ, mūladhanaṃ, parikkhāro vā. Vuttañhi abhidhānappadīpikāyaṃ –
53. 如此讲述了衣物离宿的判决之后，现在为了讲述物品保管的判决，故说「物品的保管」等语。其中，「物品」（bhaṇḍa）者：应被分配、应被分享之物，故称物品；或应被分配、应被希求之物，故称物品；或众生以此互相争论、争夺，故称物品；亦指本金财产，或指资具。《名义灯》中曾说：
‘‘Bhājanādiparikkhāre, bhaṇḍaṃ mūladhanepi cā’’ti.
「物品，指容器等资具，亦指本金财产。」
Tassa bhaṇḍassa, paṭisāmiyate paṭisāmanaṃ, rakkhaṇaṃ gopananti attho. Tenāha ‘‘paresaṃ bhaṇḍassa gopana’’nti. Mātu kaṇṇapiḷandhanaṃ tālapaṇṇampīti pi-saddo sambhāvanattho. Tena pageva aññātakānaṃ santakanti dasseti. Gihisantakanti iminā pañcannaṃ sahadhammikānaṃ santakaṃ paṭisāmetuṃ vaṭṭatīti dīpeti. Bhaṇḍāgārikasīsenāti etena vissāsaggāhādinā gahetvā paṭisāmentassa anāpattīti dasseti. Tena vakkhati ‘‘attano atthāya gahetvā paṭisāmetabba’’nti. Chandenapi bhayenapīti vaḍḍhakīādīsu chandena , rājavallabhādīsu bhayena balakkārena pātetvā gatesu ca paṭisāmetuṃ vaṭṭatīti yojetabbaṃ.
该物品的「保管」，即被保管、被守护之意，其义为守护、看顾。故说「守护他人的物品」。「母亲的耳饰乃至棕榈叶」中，「乃至」一词含有举例涵摄之义，以此表明，更何况是非亲属者所有之物（亦可保管）。「在家人所有之物」一语，表明可以为五类同法者所有之物进行保管。「以仓库管理人身份」一语，表明以信任取用等方式取用后进行保管者，不犯戒。因此将说「应取用后为自己的利益而保管」。「出于意愿或出于恐惧」——对于木匠等人，出于意愿；对于国王宠臣等人，出于恐惧、被强迫驱走而离去之情形——应理解为可以进行保管。
Saṅgopanatthāya attano hatthe nikkhittassa bhaṇḍassa guttaṭṭhāne paṭisāmanapayogaṃ vinā ‘‘nāhaṃ gaṇhāmī’’tiādinā aññasmiṃ payoge akate rajjasaṅkhobhādikāle ‘‘na dāni tassa dassāmi, na mayhaṃ dāni dassatī’’ti ubhohipi sakasakaṭṭhāne nisīditvā dhuranikkhepe katepi avahāro natthi. Keci panettha ‘‘pārājikameva paṭisāmanapayogassa katattā’’ti vadanti, taṃ tesaṃ matimattaṃ, na sārato paccetabbaṃ. Paṭisāmanakāle hissa theyyacittaṃ natthi, ‘‘na dāni tassa dassāmī’’ti theyyacittuppattikkhaṇe ca sāmino dhuranikkhepacittappavattiyā hetubhūto kāyavacīpayogo natthi, yena so āpattiṃ āpajjeyya. Na hi akiriyasamuṭṭhānā ayaṃ āpattīti. Dāne saussāho, rakkhati tāvāti avahāraṃ sandhāya avuttattā ‘‘nāhaṃ gaṇhāmī’’tiādinā musāvādakaraṇe pācittiyameva hoti, na dukkaṭaṃ theyyacittābhāvena sahapayogassapi abhāvatoti gahetabbaṃ.
为了保护而交付于自己手中的物品，若未作保管于安全处所的行为，而以「我不取用」等语未作其他行为，在国家动乱等时期，若双方均以「我现在不给他了，他现在也不会给我了」之心，各自坐于自己的位置而放弃责任，亦不构成盗取。然而有人在此主张「正因为作了保管行为，故构成巴拉基咖」，此不过是他们的臆见，不应视为正理。因为在保管之时，此人并无盗心；而在生起「我现在不给他了」之盗心的刹那，亦不存在以物主放弃责任之心为因缘的身语行为，使其因此犯戒。此戒罪并非由不作为所生起。至于「热心于布施，暂且守护」——因未提及盗取，故以「我不取用」等语作妄语，仅犯巴吉帝亚，而非恶作，应理解为：由于无盗心，连同行为亦不存在。
Yadipi mukhena dassāmīti vadati…pe… pārājikanti ettha katarapayogena āpatti, na tāva paṭhamena bhaṇḍapaṭisāmanapayogena tadā theyyacittabhāvā, nāpi ‘‘dassāmī’’ti kathanapayogena tadā theyyacitte vijjamānepi payogassa kappiyattāti? Vuccate – sāminā ‘‘dehī’’ti bahuso yāciyamānopi adatvā yena payogena attano adātukāmataṃ sāmikassa ñāpesi, yena ca so adātukāmo ayaṃ vikkhipatīti ñatvā dhuraṃ nikkhipati, teneva payogenassa āpatti. Na hettha upanikkhittabhaṇḍe pariyāyena mutti atthi. Adātukāmatāya hi ‘‘kadā te dinnaṃ, kattha te dinna’’ntiādipariyāyavacanenapi sāmikassa dhurenikkhipāpite āpattiyeva. Teneva aṭṭhakathāyaṃ vuttaṃ ‘‘kiṃ tumhe bhaṇatha…pe… ubhinnaṃ dhuranikkhepena bhikkhuno pārājika’’nti. Parasantakassa parehi gaṇhāpane eva hi pariyāyato mutti, na sabbatthāti gahetabbaṃ. Attano hatthe nikkhittattāti ettha attano hatthe sāminā dinnatāya bhaṇḍāgārikaṭṭhāne ṭhitattā ca ṭhānācāvanepi natthi avahāro, theyyacittena pana gahaṇe dukkaṭato na muccatīti veditabbaṃ. Eseva nayoti avahāro natthi, bhaṇḍadeyyaṃ pana hotīti adhippāyo.
即便口头说「我会给」……乃至……巴拉基咖——在此，是由哪种行为而犯戒？首先，不是由第一种保管物品的行为，因为彼时尚无盗心；也不是由说「我会给」的言语行为，因为彼时虽有盗心，但该行为本身是如法的？答曰：物主屡次请求「请给我」，（比库）不给，以某种行为向物主表明自己不愿给付，物主因知晓此人不愿给付而放弃责任，正是以该行为而犯戒。在此，对于受托保管之物，并无通过迂回方式脱责之余地。因为不愿给付，即便以「你何时给过我、你在哪里给过我」等迂回言辞使物主放弃责任，亦构成犯戒。正因如此，注疏中说：「你们说什么……乃至……双方均放弃责任，比库犯巴拉基咖。」应理解为：对于他人所有之物，仅在令他人取走之情形下，方可通过迂回方式脱责，并非在一切情形下皆然。「因为交付于自己手中」——在此，由于物主将物品交付于自己手中，（比库）处于仓库管理人的地位，即便被迁离原处，亦不构成盗取；但若以盗心取用，则不能免于恶作，应知。「此即同一原则」——其意趣为：不构成盗取，但须赔偿物品。
§54
54.Pañcannaṃ sahadhammikānanti bhikkhubhikkhunīsikkhamānasāmaṇerasāmaṇerīnaṃ. Etena na kevalaṃ gihīnaṃ eva, atha kho tāpasaparibbājakādīnampi santakaṃ paṭisāmetuṃ na vaṭṭatīti dasseti. Naṭṭhepi gīvā na hoti, kasmā? Asampaṭicchāpitattāti attho. Dutiye eseva nayoti gīvā na hoti, kasmā? Ajānitattā. Tatiye ca eseva nayoti gīvā na hoti, kasmā? Paṭikkhipitattā. Ettha ca kāyena vā vācāya vā cittena vā paṭikkhittopi paṭikkhittoyeva nāma hoti.
54.「五类同法者」，即比库、比库尼、在学尼、沙玛内拉、沙玛内莉。以此表明，不仅是在家人，就连苦行者、游方者等人所有之物，亦不得保管。第一种情形：即便物品遗失，亦不须赔偿，为何？因为（物主）未曾接受（保管之请）。第二种情形：同一原则——不须赔偿，为何？因为（比库）不知情。第三种情形：亦同一原则——不须赔偿，为何？因为（比库）已拒绝。在此，无论以身、以语或以意拒绝，皆称为已拒绝。
Tasseva gīvā hoti, na sesabhikkhūnaṃ, kasmā? Tasseva bhaṇḍāgārikassa bhaṇḍāgāre issarabhāvato. Bhaṇḍāgārikassa gīvā na hoti alasajātikasseva pamādena haritattā. Dutiye bhaṇḍāgārikassa gīvā na hoti tassa anārocitattā. Naṭṭhe tassa gīvā tena ṭhapitattā. Tasseva gīvā, na aññesaṃ tena bhaṇḍāgārikena sampaṭicchitattā ṭhapitattā ca. Natthi gīvā tena paṭikkhipitattā. Naṭṭhaṃ sunaṭṭhameva bhaṇḍāgārikassa asampaṭicchāpanato. Naṭṭhe gīvā tena ṭhapitattā. Sabbaṃ tassa gīvā tassa bhaṇḍāgārikassa pamādena haraṇato. Tattheva upacāre vijjamāneti bhaṇḍāgārikassa samīpeyeva uccārapassāvaṭṭhāne vijjamāne.
那具饭仓（储藏器皿）本身具备口缘（开口、入口），而非其他饭聚众器皿具备。为何如此？因为该饭仓主人才享有为主人之权威的地位。该饭仓之口缘非因粗心怠惰而失，也非如未加主张般失去。若口缘失去，则会有人修补定置它。正是该口缘，并非其他饭仓，因该饭仓主人的要求而被安置、固持，绝无他人代为阻断。口缘若被阻断，则视同口缘绝失；且若口缘丧失，乃因该饭仓主人怠惰放逸而被夺走。口缘于此向僧众招呼宣扬，是因该饭仓主人时常身处其近所、亲自照管所致。
§55
55.Mayica mate saṅghassa ca senāsane vinaṭṭheti ettha kevalaṃ saṅghassa senāsanaṃ mā vinassīti iminā adhippāyena vivaritumpi vaṭṭatiyevāti vadanti. ‘‘Taṃ māressāmī’’ti ettake vuttepi vivarituṃ vaṭṭati ‘‘gilānapakkhe ṭhitattā avisayo’’ti vuttattā. Maraṇato hi paraṃ gelaññaṃ avisayattañca natthi. ‘‘Dvāraṃ chinditvā harissāmā’’ti ettake vuttepi vivarituṃ vaṭṭatiyeva. Sahāyehi bhavitabbanti tehipi bhikkhācārādīhi pariyesitvā attano santakampi kiñci kiñci dātabbanti vuttaṃ hoti. Ayañhi sāmīcīti bhaṇḍāgāre vasantānaṃ idaṃ vattaṃ. Lolamahātheroti mando momūho ākiṇṇavihārī sadā kīḷāpasuto vā mahāthero.
第五十五条 关于僧团之寝处不被毁坏；此处专指僧团寝处不得毁坏，意在通过此规则明示不可令僧团寝处灭失。对此，释迦主尊曾云：‘我必守护’。这种说法用以阐明，守护范围内之疾病期不得侵入该寝处。因死亡之后，外人不得接近疾病之所。又有‘必破门而取’之说，意思是即便须动用助手，依戒律和僧规令其寻求救助，自己亦应给予协助。此乃对饭仓规划合法义差的说明，即论及居住于该饭仓者之行持。其间有一愚钝的大长老、体弱懒散者，或大长老中的过失人物，即常以嬉戏荒废手段破坏戒规。
§56
56.Itarehīti tasmiṃyeva gabbhe vasantehi bhikkhūhi. Vihārarakkhaṇavāre niyutto vihāravāriko, vuḍḍhapaṭipāṭiyā attano vāre vihārarakkhaṇako. Nivāpanti bhattavetanaṃ. Corānaṃ paṭipathaṃ gatesūti corānaṃ āgamanaṃ ñatvā ‘‘paṭhamataraṃyeva gantvā saddaṃ karissāmā’’ti corānaṃ abhimukhaṃ gatesu. ‘‘Corehi haṭabhaṇḍaṃ āharissāmā’’ti tesaṃ anupathaṃ gatesupi eseva nayo. Nibaddhaṃ katvāti ‘‘asukakule yāgubhattaṃ vihāravārikānaṃyevā’’ti evaṃ niyamanaṃ katvā. Dve tisso yāgusalākā ca cattāri pañca salākabhattāni ca labhamānovāti idaṃ nidassanamattaṃ, tato ūnaṃ vā hotu adhikaṃ vā, attano ca veyyāvaccakarassa ca yāpanamattaṃ labhanameva pamāṇanti gahetabbaṃ. Nissitake jaggāpentīti attano attano nissitake bhikkhācariyāya posentā nissitakehi vihāraṃ jaggāpenti. Asahāyassāti sahāyarahitassa. ‘‘Asahāyassa adutiyassā’’ti pāṭho yutto. Pacchimaṃ purimasseva vevacanaṃ. Asahāyassa vā attadutiyassa vāti imasmiṃ pana pāṭhe ekena ānītaṃ dvinnaṃ nappahotīti attadutiyassapi vāro nivāritoti vadanti, taṃ ‘‘yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthī’’ti iminā na sameti, vīmaṃsitabbaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.112) pana ‘‘attadutiyassāti appicchassa. Attāsarīrameva dutiyo, na aññoti hi attadutiyo, tadubhayassapi atthassa vibhāvanaṃ ‘yassā’tiādi. Etena sabbena ekekassa vāro na pāpetabboti dassetī’’ti vuttaṃ.
第五十六条 依此条文，指出在某位比库怀孕期间，生活于其内的比库遭受侵扰。某位为保卫僧舍指定的一位老年修行者，负责守护自身守护范围内的僧坊。平时，他使所获供养食物成为禁食之物。针对盗贼之出没路径，他察觉盗贼来袭，随即于其必经之地发声警报。为保护与自己同住的僧众，宣告‘我要夺取盗贼携带的宝物’等安置方针，沿着盗贼路径以驱赶为目的。此举乃依照规定管理，被视为守护启示之实证。提供数根木条与五根木棒，为此实例说明；数量多少依比库自身及文士能力而定，应督促适度维持其职责范围。所言之“依附物得利”乃指拓展自己之关系网络，通过此网络维护和增长僧舍生活之资粮。所谓“无助者”即无援之人。所述“无助者的第二及其前文”乃指出二般无助者的含义。此处虽以单一词汇出现，但实则含二义，意义因维持有出入，因此应反复探讨以避免误译。释迦对之亦有明示。
Pākavattatthāyāti niccaṃ pacitabbayāgubhattasaṅkhātavattatthāya. Ṭhapentīti dāyakā ṭhapenti. Taṃ gahetvāti taṃ ārāmikādīhi dīyamānaṃ bhāgaṃ gahetvā. Upajīvantena ṭhātabbanti abbhokāsikarukkhamūlikenapi pākavattaṃ upanissāya jīvantena attano pattacīvararakkhaṇatthāya vihāravāre sampatte ṭhātabbaṃ. Na gāhāpetabboti ettha yassa abbhokāsikassapi attano adhikaparikkhāro ce ṭhapito atthi, cīvarādisaṅghikabhāgepi ālayo atthi, sopi gāhāpetabbo . Paripucchanti pucchitapañhavissajjanaṃ, aṭṭhakathaṃ vā. Diguṇanti aññehi labbhamānato dviguṇaṃ. Pakkhavārenāti aḍḍhamāsavārena.
关于食物供养连续供应之目的，指应常供足食粮。所谓‘安置’，即供养者施舍之行为。基于此，僧院内部分维持生活必需由僧徒领取，并由少食苦行僧依食用权宜维持其生命及修持法衣等。若供养物有其所属者，且其属于共同保管之衣物等存放处，则此处可收储。此处禁止哄抢，若食者对其多余部分另有预设，亦不宜强取。乞询者询问与回应，或详述经律注释以释疑。俸给量可按所获得供养倍增计算。所谓‘半个月’，为正当收供养周期之一半月。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是，在作为《律摄》解说的《律庄严》中，
Bhaṇḍapaṭisāmanavinicchayakathālaṅkāro nāma · 名为“物品收存裁决论之庄严”。
Dasamo paricchedo. · 第十章。