11. Kayavikkayasamāpattivinicchayakathā · 11. 买卖交易抉择论
11. Kayavikkayasamāpattivinicchayakathā11. 身买卖与得达之抉择论
§57
57. Evaṃ bhaṇḍapaṭisāmanavinicchayaṃ kathetvā idāni kayavikkayavinicchayaṃ kathento ‘‘kayavikkayasamāpattī’’tiādimāha. Tattha kayanaṃ kayo, parabhaṇḍassa gahaṇaṃ, vikkayanaṃ vikkayo, sakabhaṇḍassa dānaṃ, kayo ca vikkayo ca kayavikkayaṃ. Samāpajjanaṃ samāpatti, tassa duvidhassa kiriyassa karaṇaṃ. Tassarūpaṃ dasseti ‘‘iminā’’tiādinā.
57. 如是讲说了物品修理的决断之后,现在讲说买卖的决断,故说「买卖的达成」等。其中,『买』(kayanaṃ)者,取他人之物也;『卖』(vikkayanaṃ)者,给予自己之物也;买与卖合称买卖。『达成』(samāpatti)者,成就也,即行此二种行为。以「以此」等语显示其相。
Sesañātakesu saddhādeyyavinipātasambhavato tadabhāvaṭṭhānampi dassetuṃ ‘‘mātaraṃ vā pana pitaraṃ vā’’tiādi vuttaṃ. Tena viññattisaddhādeyyavinipātanañca na hoti ‘‘iminā idaṃ dehī’’ti vadantoti dasseti, kayavikkayaṃ pana āpajjati ‘‘iminā idaṃ dehī’’ti vadantoti dasseti. Iminā ca upari aññātakantyādinā ca sesañātakaṃ ‘‘imaṃ dehī’’ti vadato viññatti na hoti, ‘‘imaṃ gaṇhāhī’’ti pana dadato saddhādeyyavinipātanaṃ, ‘‘iminā imaṃ dehī’’ti kayavikkayaṃ āpajjato nissaggiyanti ayampi attho dassito hoti migapadavalañjananyāyena. Tasmāiccādikepi ‘‘mātāpitūhi saddhiṃ kayavikkayaṃ, sesañātakehi saddhiṃ dve āpattiyo, aññātakehi saddhiṃ tisso āpattiyo’’ti vattabbe teneva nyāyena ñātuṃ sakkāti katvā na vuttanti daṭṭhabbaṃ, aññathā abyāpitadoso siyā.
为了显示在其余亲属中,因有信施损坏之可能,故亦应显示无此过失之处,故说「或者母亲或者父亲」等。由此显示:对母亲父亲说「以此给予此物」,既不成表白,亦不成信施损坏,但成就买卖。又以此处及下文「非亲属」等,以足迹连锁之理,亦显示此义:对其余亲属说「给予此物」不成表白,但若说「取此物」而给予,则成信施损坏;若说「以此给予此物」而达成买卖,则犯尼萨耆亚。因此,在「等」字中,虽应说「与父母买卖,与其余亲属二罪,与非亲属三罪」,但以此理可知,故未说,应如是见,否则将有不周延之过。
‘‘Idaṃ bhattaṃ bhuñjitvā idaṃ karothā’’ti vutte pubbāparasambandhāya kiriyāya vuttattā ‘‘iminā idaṃ dehī’’ti vuttasadisaṃ hoti. Idaṃ bhattaṃ bhuñja, idaṃ nāma karohī’’ti vā, ‘‘idaṃ bhattaṃ bhuttosi, idaṃ nāma karohi, idaṃ bhattaṃ bhuñjissasi, idaṃ nāma karohī’’ti pana vutte asambandhāya kiriyāya vuttattā kayavikkayo na hoti. Vighāsādānaṃ bhattadāne ca anapekkhattā saddhādeyyavinipātanaṃ na hoti, kārāpane hatthakammamattattā viññatti na hoti, tasmā vaṭṭati. ‘‘Ettha cā’’tiādinā asatipi nissaggiyavatthumhi pācittiyaṃ desetabbanti dasseti.
若说「食此食后作此事」,因以前后相关之行为而说,故如同说「以此给予此物」。若说「食此食,作此名为之事」,或「汝已食此食,作此名为之事」,或「汝将食此食,作此名为之事」,因以不相关之行为而说,故不成买卖。因不期待残食之给予与食物之给予,故不成信施损坏;因使作时仅为手工,故不成表白,因此允许。以「于此」等语,显示即使无尼萨耆亚之事,亦应说巴吉帝亚。
Agghaṃ pucchituṃ vaṭṭati, ettāvatā kayavikkayo na hotīti attho. Gaṇhituṃ vaṭṭatīti ‘‘iminā idaṃ dehī’’ti avuttattā kayavikkayo na hoti, mūlassa atthitāya viññattipi na hoti. Patto na gahetabbo parabhaṇḍassa mahagghatāya. Evaṃ sati kathaṃ kātabboti āha ‘‘mama vatthu appagghanti ācikkhitabba’’nti. Bhaṇḍaṃ agghāpetvā kāretabbataṃ āpajjati theyyāvahārasambhavato, ūnamāsakaṃ ce agghati, dukkaṭaṃ. Māsakato paṭṭhāya yāva ūnapañcamāsakaṃ ce agghati, thullaccayaṃ. Pañcamāsakaṃ ce agghati, pārājikanti vuttaṃ hoti. Deti, vaṭṭati puññatthāya dinnattā adhikassa. Kappiyakārakassa pana…pe… vaṭṭati ubhato kappiyabhaṇḍattā. Ekato ubhato vā ce akappiyabhaṇḍaṃ hoti, na vaṭṭati. ‘‘Mā gaṇhāhī’’ti vattabbo, kasmā? Kappiyakārakassa achekattā.
允许询问价格,此程度不成买卖,此为义也。允许取,因未说「以此给予此物」,故不成买卖;因有根本,故亦不成表白。不应取钵,因他人之物价高。如是时如何作?故说「应告知『我之物价低』」。使物品估价后应作,因有盗窃嫌疑之可能。若价值不足一马萨咖,恶作。从一马萨咖起,乃至不足五马萨咖,土喇吒亚。若价值五马萨咖,已说巴拉基咖。给予,允许,因为功德而给予多余者。但对于净人……允许,因双方皆为如法之物。若一方或双方为不如法之物,则不允许。应说「勿取」,为何?因净人不可靠。
Aññena appaṭiggahitena attho, kasmā? Sattāhakālikattā telassa. Paṭiggahitatelaṃ sattāhaparamaṃ eva ṭhapetabbaṃ, tasmā tato paraṃ ṭhapitukāmassa appaṭiggahitatelena attho hoti. Appaṭiggahitaṃ dūseyya, aniyamitakālaṃ appaṭiggahitatelaṃ nāḷiyaṃ avasiṭṭhapaṭiggahitatelaṃ attano kālaṃ vattāpeyya.
需要他人未受持之油,为何?因油为七日药。受持之油最多只能存放七日,因此欲存放超过此期者,需要未受持之油。未受持之油会损坏,将不定期限之未受持之油倒入瓶中,会使剩余之受持油失去其期限。
§58
58.Idaṃ pattacatukkaṃ veditabbanti akappiyapattacatukkaṃ vuttaṃ, pañcamo pana kappiyo. Tena vakkhati ‘‘ayaṃ patto sabbakappiyo buddhānampi paribhogāraho’’ti. Ayaṃ patto mahāakappiyo nāma, kasmā? Rūpiyaṃ uggaṇhitvā ayabījaṃ samuṭṭhāpetvā tena lohena pattassa kāritattā, evaṃ bījato paṭṭhāya dūsitattā. Yathā ca tatiyapārājikavisaye thāvarapayogesu pāsasūlādīsu mūlato paṭṭhāya kāritesu kismiñci daṇḍamatte vā vākamatte vā avasiṭṭhe sati na muccati, sabbasmiṃ naṭṭheyeva muccati, evamidhāpi bījato paṭṭhāya katattā tasmiṃ patte kismiñci patte avasiṭṭhepi kappiyo bhavituṃ na sakkā. Tathā ca vakkhati ‘‘sacepi taṃ vināsetvā thālakaṃ kāreti, tampi akappiya’’ntyādi. Evaṃ santepi dutiyapatte viya mūle ca mūlassāmikānaṃ, patte ca pattassāmikānaṃ dinne kappiyo kātuṃ sakkā bhaveyya nu khoti āsaṅkāyamāha ‘‘na sakkā kenaci upāyena kappiyo kātu’’nti. Tassattho – dutiyapattaṃ rūpiyaṃ paṭiggaṇhitvā gihīhi pariniṭṭhāpitameva kiṇāti, na bījato paṭṭhāya dūseti, tasmā dutiyapatto kappiyo kātuṃ sakkā, idha pana bījato paṭṭhāya dūsitattā tena bhikkhunā taṃ pattaṃ puna ayapāsāṇabījaṃ kātuṃ asakkuṇeyyattā, paṭiggahitarūpiyassa ca vaḷañjitattā puna sāmikānaṃ dātuṃ asakkuṇeyyattā na sakkā kenaci upāyena kappiyo kātunti.
58. 应知此钵四种,说的是不如法钵四种,但第五种是如法的。因此将说「此钵一切如法,值得诸佛受用」。此钵名为大不如法,为何?因取金钱后生起铁种子,以彼铁造钵,如是从种子起即被污染。如在第三巴拉基咖事项中,关于固定设施如陷阱、尖桩等,从根本起即被造作者,若有任何杖量或弓量之残余,则不得脱罪,唯有一切皆毁方得脱罪;此处亦然,因从种子起即被造作,故彼钵中即使有任何钵之残余,亦不能成为如法。如是亦将说「即使毁坏彼而造盘,彼亦不如法」等。即使如此,如第二钵,若给予根本于根本之主人,给予钵于钵之主人,或许能成为如法,对此疑虑故说「不能以任何方便成为如法」。其义为:第二钵是受持金钱后由在家人完成者而购买,不从种子起污染,因此第二钵能成为如法;但此处因从种子起即被污染,彼比库不能再将彼钵造为铁石种子,又因受持之金钱已被消费,不能再给予主人,故不能以任何方便成为如法。
Idāni taṃ asakkuṇeyyattaṃ aññena pakārena vitthāretuṃ ‘‘sacepī’’tiādimāha. Iminā kiñcipi ayavatthumhi avasiṭṭhe sati akappiyova hotīti dasseti. Tena vuttaṃ vimativinodaniyaṃ (vi. vi. ṭī. 1.591) ‘‘rūpiyaṃ uggaṇhitvāti idaṃ ukkaṭṭhavasena vuttaṃ, muttādidukkaṭavatthumpi uggaṇhitvā kāritampi pañcannaṃ na vaṭṭati eva. Samuṭṭhāpetīti sayaṃ gantvā vā ‘imaṃ kahāpaṇādiṃ kammakārānaṃ datvā bījaṃ samuṭṭhāpehī’ti aññaṃ āṇāpetvā vā samuṭṭhāpeti. Mahāakappiyoti attanāva bījato paṭṭhāya dūsitattā aññassa mūlassāmikassa abhāvato vuttaṃ. So hi corehi acchinnopi puna laddho jānantassa kassacīpi na vaṭṭati. Yadi hi vaṭṭeyya, taḷākādīsu viya ‘acchinno vaṭṭatī’ti ācariyā vadeyyuṃ. Na sakkā kenaci upāyenāti saṅghassa vissajjanena corādiacchindanenapi kappiyo kātuṃ na sakkā, idañca tena rūpena ṭhitaṃ tammūlakena vatthamuttādirūpena ṭhitañca sandhāya vuttaṃ. Dukkaṭavatthumpi hi tammūlakakappiyavatthu ca na sakkā kenaci tena rūpena kappiyaṃ kātuṃ. Yadi pana so bhikkhu tena kappiyavatthunā, dukkaṭavatthunā vā puna rūpiyaṃ cetāpeyya, taṃ rūpiyaṃ nissajjāpetvā aññesaṃ kappiyaṃ kātumpi sakkā bhaveyyāti daṭṭhabba’’nti. Yaṃ pana sāratthadīpaniyaṃ papañcitaṃ, yañca tameva gahetvā porāṇaṭīkāyaṃ papañcitaṃ, taṃ vitthāretvā vuccamānaṃ ativitthāritañca bhavissati, sotūnañca dubbiññeyyaṃ, tasmā ettakameva vadimha, atthikehi pana tesu tesu pakaraṇesu oloketvā gahetabbanti.
现在说“即使是这样”以别的方式详尽说明那个不应接受的财物。此言表明，在少量尚存的非法状态中，存在着不合宜之义。对此曾说过能够引起异心辩难的说法：“称钱币增加，是因为以夸张的方式所说，如同珍珠等不正当的物品被计入，其中部分无可逆转。‘集合’指的是亲自赴往，给予这些钱币作为业因的种子，或暂时把它交予他人而引起的集合。‘大合法’者，自身自养无污染，因无他人根本之故。小偷即使被断绝，也无从复得，知晓者不会支持其发生。若能发生积聚，则应如古人所言‘断裂物不可积聚’那样教师断言。所谓‘无人可作’意指因僧团之排斥及小偷的断绝行为，不可用为正当行为。此亦是以相应根本和色法实体被阐述。对于不正当物亦不可用同类正当物加以作业。若比库以此正当法物染用不正当物，再转染钱财，则应舍弃该钱财，修行别的正当财庄严行为，这应被视为可行。”但对于此经文意旨的过度扩散与旧注的纠缠，只要拣取精要部分，删减繁缛，仅以要义说明，即可免除听者迷惑，因此仅当如此说明，且应依具体论典逐一参考采择。
Dutiyapatte pañcannampi sahadhammikānaṃ na kappatīti rūpiyassa paṭiggahitattā, kayavikkayassa ca katattā. Sakkā pana kappiyo kātunti gihīhi pariniṭṭhāpitapattasseva kiṇitattā , bījato paṭṭhāya adūsitattā, mūlamūlassāmikānañca pattapattassāmikānañca vijjamānattā. Yathā pana sakkā hoti, taṃ dassetuṃ ‘‘mūle’’tiādimāha.
第二条文中说明即使是五种共同合法财产（与同伴共有）亦不可非法取得，基于接受钱财的正当性和身体变化的考虑。但同时指出，仅指给家属的正式持有财产时可以合法拥有，这是出家规定者经验证的，因着种子（因缘）不污染，且明知其本为共有财物。如此合法者，遂以“根本”之说以明示之。
Tatiyapatte sadisoyevāti ‘‘pañcannampi sahadhammikānaṃ na vaṭṭati, sakkā pana kappiyo kātu’’nti imaṃ nayaṃ niddisati. Nanu tatiyapatto kappiyavohārena gahito, atha kasmā akappiyoti codanaṃ sandhāyāha ‘‘kappiyavohārena gahitopi dutiyapattasadisoyeva, mūlassa sampaṭicchitattā akappiyo’’ti. Dutiyacodanaṃ pana sayameva vadati. Ettha ca ‘‘dutiyapattasadisoyevā’’ti vuttattā mūle ca mūlassāmikānaṃ, patte ca pattassāmikānaṃ dinne kappiyo hoti, kappiyabhaṇḍaṃ datvā gahetvā paribhuñjituṃ vaṭṭatīti daṭṭhabbo. Mūlassa anissaṭṭhattāti yena uggahitamūlena patto kīto, tassa mūlassa saṅghamajjhe anissaṭṭhattā. Etena rūpiyameva nissajjitabbaṃ, na tammūlakaṃ arūpiyanti dasseti. Yadi hi tena sampaṭicchitamūlaṃ saṅghamajjhe nissaṭṭhaṃ siyā, tena kappiyena kammena ārāmikādīhi gahetvā dinnapatto rūpiyapaṭiggāhakaṃ ṭhapetvā sesānaṃ vaṭṭeyya.
第三条文指出，“正如第二条类似，五种共同合法财产不可非法取得，但合法取得则许可”此理观点已明确。既然第三条确定是合法标准，何以又以“不合法”责备？这是由于允许范围限定，并以合法取得为标准，且正如“第二条类似”所言，只有基于根本确立清楚之合法基础，才不违犯。所谓“根本不动”，指经由适当渠道取得且坐落于僧团中实不容易更动之法物。故应该舍弃钱财，而不应将其视作非根本合法物。若该法律依据确在僧团中，依合法因缘运作，且以合法行为取得、自养、布施，则当允许使用。
Catutthapatte dubbicāritattāti ‘‘ime kahāpaṇe datvā idaṃ dehī’’ti gahitattā gihisantakānaṃ kahāpaṇānaṃ duṭṭhuvicāritattā etassa vicāraṇakassa bhikkhuno eva na vaṭṭatīti attho. Mūlassa asampaṭicchitattāti etena mūlassa gihisantakattaṃ dasseti, teneva pattassa rūpiyasaṃvohārena anuppannatañca dasseti, tena ca tassa pattassa nissajjiyābhāvaṃ, bhikkhussa ca pācittiyābhāvaṃ dīpeti, tena ca dubbicāritamattena dukkaṭamattabhāvaṃ pakāseti. Nissajjīti idañca dānavasena vuttaṃ, na vinayakammavasena. Teneva ca ‘‘sappissa pūrāpetvā’’ti vuttaṃ.
第四条指出受给不正当财物的行为不正直，即使是给予及接受的财物是给了住持的，也表示非法行为。描述根本基础不确定，且与第三条合法钱财的持有表现不符，且第三条说明该物不可舍弃，而此经文为违反持有规则，故述明该比库不免犯戒。所谓舍弃乃以布施为基础，而非为律仪动作。文中还说“充满杯子”以说明布施奉献之法义。
Pañcamapatte sabbakappiyoti attano ca pañcannaṃ sahadhammikānañca buddhapaccekabuddhānañca kappiyo. Tenāha ‘‘buddhānampi paribhogāraho’’ti.
第五条文称“全是合法”，指比库及其五种共有合法财产，也包括佛陀、辟支佛及佛迹诸圣的合法财产。故有“佛陀诸圣亦为使用者”之说，以示包含其合法使用权。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律摄庄严之注释中
Kayavikkayasamāpattivinicchayakathālaṅkāro nāma · 名为身买卖与得达之抉择论庄严
Ekādasamo paricchedo. · 第十一品。