12. Rūpiyādipaṭiggahaṇavinicchayakathā · 12. 接受金银等抉择论
12. Rūpiyādipaṭiggahaṇavinicchayakathā十二、关于受取金钱等的判定论
§59
59. Evaṃ kayavikkayasamāpattivinicchayaṃ kathetvā idāni rūpiyādipaṭiggahaṇavinicchayaṃ kathento ‘‘rūpiyādipaṭiggaho’’tiādimāha. Tattha saññāṇatthāya kataṃ rūpaṃ ettha atthīti rūpiyaṃ, yaṃ kiñci vohārūpagaṃ dhanaṃ. Tena vuttaṃ samantapāsādikāyaṃ (pārā. aṭṭha. 2.583-584) ‘‘idha pana yaṃ kiñci vohāragamanīyaṃ kahāpaṇādi adhippeta’’nti. Paṭhamaṃ ādīyatītiādi, kiṃ taṃ? Rūpiyaṃ, rūpiyaṃ ādi yesaṃ teti rūpiyādayo, dāsidāsakhettavatthuādayo, paṭiggahaṇaṃ paṭiggaho, sampaṭicchananti attho. Rūpiyādīnaṃ paṭiggaho rūpiyādipaṭiggaho. Jātasamaye uppannaṃ rūpameva rūpaṃ assa bhavati, na vikāramāpajjatīti jātarūpaṃ, suvaṇṇaṃ. Dhavalasabhāvatāya sattehi rañjiyateti rajataṃ, sajjhu. Jātarūpena kato māsako jātarūpamāsako. Rajatena kato māsako rajatamāsakoti idaṃ catubbidhameva nissaggiyavatthu hoti, na lohamāsakādayoti āha ‘‘tambalohādīhi…pe… saṅgahito’’ti. Tambalohādīhīti ādi-saddena kaṃsalohavaṭṭalohatipusīsādīhi katopi lohamāsakoyevāti dasseti. Kiṃ idameva nissaggiyavatthu hoti, udāhu muttādayopīti āha ‘‘muttā…pe… dukkaṭavatthū’’ti. Imesaṃ dvinnaṃ vatthūnaṃ ko visesoti āha ‘‘tattha nissaggiyavatthuṃ…pe… dukkaṭamevā’’ti. Tattha nissaggiyavatthu attano atthāya nissaggiyaṃ pācittiyaṃ, sesānaṃ atthāya dukkaṭaṃ, dukkaṭavatthu sabbesaṃ atthāya dukkaṭamevāti yojanā.
59. 关于身体变化的消灭探究已述说完毕，现正讲述货币等取用的探究，称‘货币等取用’等。此中，为了说明心识和物质现象的意义，所言的‘色’为货币，即便是任何流通货币之财物。以此为据，通俗注释古训中说：“这里，凡所有能流通的东西，如铜钱等为主掌物。”初步所取者，为何？即以铜钱、铜钱等诸事物为起始，这类事物乃货币之类，庄田田地等作为所有，取用则为收藏和占有之意。货币等之取用称为‘货币等取用’。生世之时，所生者即物质形相，故称‘生色’，此为纯色，非变易之物。黄色者，因本质洁净而为众生染色之所，银色者为纯白。以生色称谓月，即生月。以银为月称谓银月，此为四种财物归属之不净品，不称为金属月等，曰：“铜、铅等聚合而成。”铜、铅等谓以相应名称，指铜锭、镀铜之类等，亦即金属月。为何此为不净品？举鸡蛋等为例曰：“蛋……为不良之品。”两类不净品中何者特殊？曰：“此处不净品乃自身之不净戒责，残余除外之不净，为所有事物中专以不净为因。”
Idāni tesu vatthūsu kappiyākappiyavinicchayaṃ vitthārato dassetuṃ āha ‘‘tatrāyaṃ vinicchayo’’ti. Tattha sampaṭicchituṃ na vaṭṭati, kasmā? ‘‘Idaṃ saṅghassa dammī’’ti akappiyavohārena dinnattā. Datvā pakkamati, vaṭṭati, kasmā? Saṅghassa hatthe adatvā vaḍḍhakīādīnaṃ hatthe dinnattā. Evampi vaṭṭati gihīnaṃ hatthe ṭhapitattā. Paṭikkhipituṃ na vaṭṭati saṅghagaṇapuggalānaṃ anāmasitattā. ‘‘Na vaṭṭatī’’ti paṭikkhipitabbaṃ ‘‘tumhe gahetvā ṭhapethā’’ti vuttattā. Paṭiggahaṇepi paribhogepi āpattīti ‘‘saṅghassa dammī’’ti vuttattā paṭiggahaṇe pācittiyaṃ, paribhoge dukkaṭaṃ. Sveva sāpattikoti dukkaṭāpattiṃ sandhāya vadati. Vadati, vaṭṭati ‘‘tumhe paccaye paribhuñjathā’’ti kappiyavohārena vuttattā. Cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ, kasmā? Yathā dāyakā vadanti, tathā paṭipajjitabbattā. Senāsanapaccayassa itarapaccayattayato visesaṃ dassento ‘‘senāsanatthāyā’’tiādimāha. Iminā avissajjiyaavebhaṅgiyabhāvaṃ dasseti. Evaṃ santepi āpadāsu kattabbavidhiṃ dassento ‘‘sace panā’’tiādimāha.
现在于这些事物中，为充分说明可取与不可取之区别，详尽显现此结论，称之为“此处判别”。其中，取用并非无节制，为何？告曰：“此为僧团之家产。”已给予者即放弃权利，此为允许。为何？因未置于僧团之握，即为增益诸财物的他人管理权。如此，即对居士所有物不应强行夺取，因僧团人物未经同意不可擅夺。曰“不可允许”，为当拒绝之意，故教诫“你们应当取用并放置”。取用及占有皆为过失，即宣告为“僧团之家产”，取用时犯戒罚，占有时成过失。自己犯戒之意为过恶罚，主以此理说明“依条件享用”，禁止任意取用。为衣物等所赠者，须于衣物本身享用，为何？如赠与者所言，应如此依教奉行。以宿处为例，基于其他条件而特指，称“宿处之因”等，说明不可背弃戒律之义。即使如此，於危险时应如何应对，开始教导“若若……”等语。
§60
60. Evaṃ nissaggiyavatthūsu kattabbavidhiṃ dassetvā idāni dukkaṭavatthūsu kattabbavidhiṃ dassento ‘‘sace koci mayha’’ntyādimāha. Ettha pana paṭiggahaṇepi paribhogepi āpattīti dukkaṭameva sandhāya vuttaṃ. Taḷākassapi khettasaṅgahitattā tassa paṭiggahaṇepi āpatti vuttā. ‘‘Cattāro paccaye paribhuñjathāti detīti ettha ‘bhikkhusaṅghassa cattāro paccaye paribhuñjituṃ taḷākaṃ dammī’ti vā ‘catupaccayaparibhogatthaṃ taḷākaṃ dammī’ti vā vadati, vaṭṭatiyeva. ‘Ito taḷākato uppanne paccaye dammī’ti vutte pana vattabbameva natthī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.537-539) vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. 1.538-539) tatheva vatvā ‘‘idañca saṅghassa dīyamānaññeva sandhāya vuttaṃ, puggalassa pana evampi dinnaṃ taḷākakhettādi na vaṭṭati. Suddhacittassa pana udakaparibhogatthaṃ kūpapokkharaṇiādayo vaṭṭanti. ‘Saṅghassa taḷākaṃ atthi, taṃ katha’nti hi ādinā sabbattha saṅghavaseneva vutta’’nti vuttaṃ. Hatthe bhavissatīti vase bhavissati.
60. 如此于不净物品所应为之法已示现，现又示恶品中所应为之规，宣说“若有人在我这里……”等语。此中，正谓摄取与占有二者皆为恶之因。是因拣选贫地以聚集财物，故摄取时亦成过失。称“四种条件下享用”，指“我赋予僧团四种条件下之享用权”，或言“为四因享用之赋予”，皆同意且应如是。谓“依此贫地萌生者享用权存”，但此义属无应行事项。此义的深释书如此云：如理智注释所言：“此亦为僧团所有之事，而人所有者仅不能依法取用贫地等。纯正心地者，可供水井池塘等使用。‘僧团有贫地，如何可用？’——最初大众皆以僧团之名讲说。”谓“所握财物必有所持。”
Kappiyakārakaṃ ṭhapethāti vutteti sāmīcivasena vuttaṃ, avuttepi ṭhapentassa na doso atthi. Tenāha ‘‘udakaṃ vāretuṃlabbhatī’’ti. Yasmā parasantakaṃ bhikkhūnaṃ nāsetuṃ na vaṭṭati, tasmā ‘‘na sassakāle’’ti vuttaṃ. Sassakālepi tāsetvā muñcituṃ vaṭṭati, amuñcato pana bhaṇḍadeyyaṃ. Janapadassa sāmikoti imināva yo taṃ janapadaṃ vicāreti, tenapi acchinditvā dinnaṃ vaṭṭatiyevāti vadanti. Puna detīti acchinditvā puna deti, evampi vaṭṭatīti sambandho. Iminā yena kenaci issarena ‘‘pariccattamidaṃ bhikkhūhi assāmika’’nti saññāya attano gahetvā dinnaṃ vaṭṭatīti dasseti. Udakavāhakanti udakamātikaṃ. Kappiyavohārepi vinicchayaṃ vakkhāmīti pāṭhaseso. Udakavasenāti udakaparibhogatthaṃ. Suddhacittānanti udakaparibhogatthameva. Idaṃ sahatthena ca akappiyavohārena ca karonte sandhāya vuttaṃ. ‘‘Sassasampādanattha’’nti evaṃ asuddhacittānampi pana sayaṃ akatvā kappiyavohārena āṇāpetuṃ vaṭṭati eva. Kappiyakārakaṃ ṭhapetuṃ na vaṭṭatīti idaṃ sahatthādinā katataḷākattā assāruppanti vuttaṃ. Ṭhapentassa pana taṃ paccayaṃ paribhuñjantassa vā saṅghassa āpatti na paññāyati, aṭṭhakathāpamāṇena vā ettha āpatti gahetabbā. Alajjinā kārāpite vattabbameva natthīti āha ‘‘lajjibhikkhunā’’ti, mattikuddharaṇādīsu kārāpitesūti adhippāyo.
谓应设立合法者，此言合乎正法，即便不发言者，也不会受罪。故言“可得水以净者”。由于后进比库不应损失者，故称“不可在雨季毁坏”。雨季中亦可删除、放弃，否则应珍藏。凡乡域所有者，谓此人即该乡之所有人，亦可分割赠予，此亦允许。说“再赋予”者，指分割后再赠，如是即为允许。以自己拥有权，如有人以非法占有意自认为‘此为比库所有’，擅自取得，教师应以此教导。谓运水者，即水车。以合法言辞说明此取用之判别，谓水的使用。纯正心者尤指用于饮用之水。此语依对境及非法言辞综合讲述。即使心不清净者，若不自行藏匿，亦须以合法言辞申告。令设立合法者，不得认为设立非法者不被允许。未依法设立者，若享用条件充分，亦不为过失。因比库不因未申请就享用他人之条件，本应受戒罚，否则不该。
§61
61.Navasasseti akatapubbe kedāre. Kahāpaṇeti iminā dhaññuṭṭhāpane tasseva akappiyanti dasseti. Aparicchinnabhāgeti ‘‘ettake bhūmibhāge ettako bhāgo dātabbo’’ti evaṃ aparicchinnabhāge. Dhaññuṭṭhāpane kasati, payogepi dukkaṭameva, na kahāpaṇuṭṭhāpane viya. ‘‘Kasatha vapathā’’ti vacanena sabbesampi akappiyaṃ siyāti āha ‘‘avatvā’’ti. Ettako nāma bhāgoti ettha ettako kahāpaṇoti idampi sandhāya vadati. Tathāvuttepi hi tadā kahāpaṇānaṃ avijjamānattā āyatiṃ uppajjamānaṃ aññesaṃ vaṭṭati eva. Tenāha ‘‘tasseva taṃ akappiya’’nti. Tassa pana sabbapayogesu paribhoge ca dukkaṭaṃ. Keci pana dhaññaparibhoge eva āpatti, na pubbabhāgeti vadanti, taṃ na yuttaṃ, yena minanarakkhaṇādinā payogena 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 vattabba’’ntiādivacanañcettha sādhakaṃ. Rajjuyā vā daṇḍena vāti ettha ‘‘pādehipi minituṃ na vaṭṭatī’’ti vadanti. Khale vā ṭhatvā rakkhatīti ettha pana thenetvā gaṇhante disvā ‘‘mā gaṇhathā’’ti nivārento rakkhati nāma, sace pana avicāretvā kevalaṃ tuṇhībhūtova rakkhaṇatthāya olokento tiṭṭhati, vaṭṭati. ‘‘Sacepi tasmiṃ tuṇhībhūte corikāya haranti, ‘mayaṃ bhikkhusaṅghassa ārocessāmā’ti evaṃ vattumpi vaṭṭatī’’ti vadanti. Nīharāpeti paṭisāmetīti etthāpi ‘‘sace pariyāyena vadati, vaṭṭatī’’ti vadanti. Apubbassa anuppāditattā aññesaṃ vaṭṭatīti āha ‘‘tassevetaṃ akappiya’’nti.
61. 新雨季，指前未产生雨水之时。谓铜钱者，以此表示谷物贮存时即被视为不合法。无分割之鄙分，谓此地块应分配相等，称“无分割鄙分”。保存谷物亦为恶，与非法铸币不同。谓“尽责仪轨”之曰“无可取者”，意为全体均属不合法。由此，说明“不合法”之内涵。耕作田地因有不法使用之处，故称“非正当”，此处以“废弃”语表示。即使非法过量蓄积，亦应不为过失。述“若以此诸屋展开建造”，以此类依规条令称“不合法”。铜钱质地方面，有人称“用绳子或棍棒绑扎”，此则谓“不可用脚践踏”，意为不可粗心滑落。以空地守护，比如以木棍立着防护，若有人见了说“不要取走”，即为防范。若无视而取走，仅为保护空间，即可；若窃盗行径，则如同“偷盗比库团之财物”，必定拒绝。谓藏匿即藏匿之意，故说“若转述此事，亦当拒绝”。因先前未产生者若传至他处即属他人，故称“此即不合法”。
Sabbesaṃ akappiyaṃ, kasmā? Kahāpaṇānaṃ vicāritattāti ettha sāratthadīpaniyaṃ (sārattha. ṭī. 2.537-539) evaṃ vicāraṇā katā – nanu ca dubbicāritamattena tassevetaṃ akappiyaṃ, na sabbesaṃ rūpiyasaṃvohāre catutthapatto viya. Vuttañhi tattha (pārā. aṭṭha. 2.589) ‘‘yo pana rūpiyaṃ asampaṭicchitvā ‘therassa pattaṃ kiṇitvā dehī’ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā ‘ime kahāpaṇe gahetvā imaṃ dehī’ti kahāpaṇe dāpetvā gahito, ayaṃ patto etasseva bhikkhuno na vaṭṭati dubbicāritattā , aññesaṃ pana vaṭṭati mūlassa asampaṭicchitattā’’ti, tasmā yaṃ te āharanti, sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattāti idaṃ kasmā vuttanti? Ettha keci vadanti ‘‘kahāpaṇe sādiyitvā vicāritaṃ sandhāya evaṃ vutta’’nti, saṅghikattā ca nissajjituṃ na sakkā, tasmā sabbesaṃ na kappatīti tesaṃ adhippāyo. Keci pana ‘‘asādiyitvāpi kahāpaṇānaṃ vicāritattā rūpiyasaṃvohāro kato hoti, saṅghikattā ca nissajjituṃ na sakkā, tasmā sabbesaṃ na kappatī’’ti vadanti. Gaṇṭhipadesu pana tīsupi idaṃ vuttaṃ ‘‘catutthapatto gihisantakānaṃyeva kahāpaṇānaṃ vicāritattā aññesaṃ kappati, idha pana saṅghikānaṃ vicāritattā sabbesaṃ na kappatī’’ti. Sabbesampi vādo tena tena pariyāyena yuttoyevāti.
全是非法，为什么？因铜钱已详实审查，此出自深义注释书（深义注释2卷537-539页）告说：若有人盗取铜钱后未经同意称‘为某比库所买得’，携至行为者之家中，以此货币授予并收取者，此所得称为此比库之不合法财物，不许可使用，但其他财物则许可。为何？因铜钱已详审。经说：（巴拉基卷八章2.589）“若未经同意取用货币，而言‘为长老所购置’；行同伐佛之业往往导致行为不正，因其本源不清净。”乃是因有人说“虽非同意，审查后的货币交易属合法，用于僧团，但个人因无法合法放弃，故全不许可”，由此为其解释。亦有人言“虽未同意，但货币交易属合法，且僧团无法放弃，故全不可使用。”于元老府中友情者告说：“四分之一本属于俗家货币交易之认可，但属于僧家审查之，故全不许可。”此皆是为解释之义，诸说各依方法辩证而成。
§62
62.Catusāladvāreti bhojanasālaṃ sandhāya vuttaṃ.
「四厅堂门」者,就食堂而说。
§63
63.‘‘Vanaṃ dammi, araññaṃ dammī’’ti vutte pana vaṭṭatīti ettha nivāsaṭṭhānattā puggalassapi suddhacittena gahetuṃ vaṭṭati. Sīmaṃ demāti vihārasīmādisādhāraṇavacanena vuttattā ‘‘vaṭṭatī’’ti vuttaṃ. Pariyāyena kathitattāti ‘‘gaṇhāhī’’ti avatvā ‘‘sīmā gatā’’ti pariyāyena kathitattā. Pakatibhūmikaraṇatthaṃ ‘‘heṭṭhā gahitaṃ paṃsu’’ntiādi vuttaṃ. Dāsaṃ dammīti ettha ‘‘manussaṃ dammīti vutte vaṭṭatī’’ti vadanti. Veyyāvaccakarantiādinā vutte puggalassapi dāsaṃ gahetuṃ vaṭṭati ‘‘anujānāmi bhikkhave ārāmika’’nti visesetvā anuññātattā. Tañca kho pilindavacchena gahitaparibhuttakkamena, na gahaṭṭhānaṃ dāsaparibhogakkamena. Khettādayo pana sabbe saṅghasseva vaṭṭanti pāḷiyaṃ puggalikavasena gahetuṃ ananuññātattāti daṭṭhabbaṃ. Kukkuṭasūkare…pe… vaṭṭatīti ettha kukkuṭasūkaresu dīyamānesu ‘‘imehi amhākaṃ attho natthi, sukhaṃ jīvantu, araññe vissajjethā’’ti vattuṃ vaṭṭati . Vihārassa demāti saṅghikavihāraṃ sandhāya vuttaṃ. ‘‘Khettavatthupaṭiggahaṇā paṭivirato hotī’’tiādinā (dī. ni. 1.10, 194) suttantesu āgatapaṭikkhepo bhagavatā āpattiyāpi hetubhāvena katoti bhagavato adhippāyaṃ jānantehi saṅgītikārakamahātherehi khettapaṭiggahaṇādinissito ayaṃ sabbopi pāḷimuttavinicchayo vuttoti gahetabbo.
然而,当说「我施与林,我施与阿兰若」时,允许者,在此,因为是住处之故,个人以清净心受取也允许。当说「我们施与界」时,因为以寺院界等共通语而说之故,说「允许」。因为以迂回方式说之故,不说「你们受取」,而以迂回方式说「界已到达」之故。为了使成为原本地之故,说「下方所取之土」等。当说「我施与奴仆」时,在此,他们说「当说『我施与人』时,允许」。当以「服务者」等而说时,个人受取奴仆也允许,因为以「比库们,我允许园民」而特别地允许之故。而且那是以毕陵达瓦差所受取、所受用之方式,不是以在家众受用奴仆之方式。然而,田等一切只允许僧团,应见为在圣典中未允许以个人方式受取之故。「鸡、猪……允许」者,在此,当施与鸡、猪时,允许说「我们对这些无需要,愿它们安乐地生活,应在阿兰若放生」。当说「施与寺院」时,就僧团寺院而说。在诸经中以「离受取田地」等所来之拒绝,世尊也作为罪之因之故,知世尊意趣之结集者大长老们,应受取为:这一切依于田地受取等之圣典外决断也被说。
§64
64.Cīvaracetāpannanti cīvaramūlaṃ. Pahiṇeyyāti peseyya. Cetāpetvāti parivattetvā. Acchādehīti vohāravacanametaṃ, itthannāmassa bhikkhuno dehīti ayaṃ panettha attho. Ābhatanti ānītaṃ.
「衣资具」者,衣之根本。「应遣送」者,应派遣。「令交换」者,令转换。「令覆」者,此是交易语,然而在此之义是:施与某名之比库。「已带来」者,已带来。
Imasmiṃ ṭhāne sāratthadīpaniyaṃ (sārattha. ṭī. 2.528-531) evaṃ vicāraṇā katā – ettha ca 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, tattha āgamanassa suddhiyā vā asuddhiyā vā visesappayojanaṃ na dissati. Satipi hi āgamanassa asuddhabhāve dūto attano kusalatāya kappiyavohārena vadati, kappiyakārako na niddisitabboti idaṃ natthi, na ca dūtena kappiyavohāravasena vutte dāyakena ‘‘idaṃ kathaṃ pesita’’nti īdisī vicāraṇā upalabbhati, avicāretvā ca taṃ na sakkā jānituṃ. Yadi pana āgamanassa asuddhattā kappiyakārako niddisitabbo na bhaveyya, cīvarānaṃ atthāya dūtassa hatthe akappiyavatthumhi pesite sabbattha dāyakena kathaṃ pesitanti pucchitvāva kappiyakārako niddisitabbo bhaveyya, tasmā asatipi āgamanasuddhiyaṃ sace so dūto attano kusalatāya kappiyavohāravasena vadati, dūtasseva vacanaṃ gahetabbaṃ. Yadi hi āgamanasuddhiyevettha pamāṇaṃ, mūlassāmikena kappiyavohāravasena pesitassa dūtassa akappiyavohāravasena vadatopi kappiyakārako niddisitabbo bhaveyya, tasmā sabbattha dūtavacanameva pamāṇanti gahetabbaṃ. Iminā cīvaracetāpannenātiādinā pana imamatthaṃ dasseti ‘‘kappiyavasena ābhatampi cīvaramūlaṃ īdisena dūtavacanena akappiyaṃ hoti, tasmā taṃ paṭikkhipitabba’’nti. Tenevāha ‘‘tena bhikkhunā so dūto evamassa vacanīyotiādī’’ti.
在此处,《义明灯钞》作如是考察:在此,于《母论注》中所说「以此衣资具令交换衣后,令覆某名比库以衣,此是为了显示来源清净而说。因为若遣送『将此施与某名比库』,因来源不清净之故,比库就不净物,连净施人也不应指定」,在那里,来源之清净或不清净之特别作用不见。因为即使有来源之不清净状态,使者以自己之善巧以净施交易方式说,不存在「净施人不应指定」,而且当使者以净施交易方式说时,施主不得「此如何遣送」这样的考察,不考察则不能知那个。然而,若因来源不清净之故净施人不应指定,在一切处当为衣之利益在使者手中遣送不净物时,施主应询问「如何遣送」后才应指定净施人,因此,即使无来源清净,若那使者以自己之善巧以净施交易方式说,应受取使者之语。因为若在此只以来源清净为量,即使根本主人以净施交易方式遣送,使者以不净施交易方式说,净施人也应被指定,因此,在一切处应受取只以使者之语为量。然而,以「以此衣资具」等显示此义:「即使以净施方式带来之衣根本,以这样的使者之语成为不净施,因此那应被拒绝」。因此说「那比库应如是告那使者」等。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.538-539) pana evaṃ vuttaṃ – 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 paṭikkhepoyeva kātuṃ vaṭṭati, na pana ‘‘cīvarañca kho mayaṃ paṭiggaṇhāmā’’ti vattuṃ, tadanusārena 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 veyyāvaccakaraṃ 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.
然而,在《疑惑消除钞》如是说:于《母论注》中所说「以此衣资具令交换衣后,令覆某名比库以衣,此是为了显示来源清净而说。因为若遣送『将此施与某名比库』,因来源不清净之故,比库就不净物,连净施人也不应指定」,那成为舍堕物、恶作物之不净施衣资具,当说「施与某比库」,来源清净不存在时,以学处中所来之方式,在使者之语也不清净时,一切方面只允许作拒绝,然而不允许说「而且我们受取衣」,依那而指定服务者,因来源、使者之语二者皆不清净之故。然而,以圣典中所来之方式,当来源清净时,即使使者之语不清净,以学处中所来之方式允许作一切,为了显示而说。而且,如同即使使者之语不清净,当来源清净时允许指定服务者,如是即使来源不清净,当使者之语清净时也允许,此义从义理上已成立。当二者清净时,根本无应说者,应知为:就二者不清净之方面,在《母论注》中说「连净施人也不应指定」。
Yaṃ panettha sāratthadīpaniyaṃ (sārattha. ṭī. 2.237-539) ‘‘āgamanassa suddhiyā vā asuddhiyā vā visesappayojanaṃ na dissatī’’tiādi vuttaṃ, taṃ mātikāṭṭhakathāvacanassa adhippāyaṃ asallakkhetvā vuttaṃ yathāvuttanayena āgamanasuddhiādinā sappayojanattā. Yo panettha ‘‘mūlassāmikena kappiyavohāravasena, pesitadūtassa akappiyavohārena vadatopi kappiyakārako niddisitabbo bhaveyyā’’ti aniṭṭhappasaṅgo vutto, so aniṭṭhappasaṅgo eva na hoti abhimatattā. Tathā hi sikkhāpade eva ‘‘paṭiggaṇhatu āyasmā cīvaracetāpanna’’nti akappiyavohārena vadato dūtassa kappiyena kammena veyyāvaccakaro niddisitabbo vutto āgamanassa suddhattā, āgamanassapi asuddhiyaṃ pana kappiyenapi kammena veyyāvaccakaro na niddisitabbovāti attheva āgamanassa suddhiasuddhiyā payojanaṃ. Kathaṃ pana dūtavacanena āgamanasuddhi viññāyatīti? Nāyaṃ bhāro. Dūtena hi akappiyavohārena vutte eva āgamanasuddhi gavesitabbā, na itarattha. 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.
然而,在此《义明灯钞》中所说「来源之清净或不清净之特别作用不见」等,那是未观察《母论注》之语的意趣而说,因以如所说之方式,来源清净等有作用之故。然而,在此所说「即使根本主人以净施交易方式遣送,使者以不净施交易方式说,净施人也应被指定」之不欲求之过失,那不欲求之过失根本不存在,因为是所欲求之故。如是,在学处中,对以不净施交易方式说「具寿受取衣资具」之使者,以净施业应指定服务者被说,因来源清净之故。然而,当来源也不清净时,即使以净施业,服务者也不应被指定,确实存在来源之清净、不清净之作用。然而,如何以使者之语知来源清净?此非重担。因为,只当使者以不净施交易方式说时,来源清净应被寻求,不在其他处。而且在那里,以询问其语之次第,以理等也能知。在此学处中,只以使者之语「带来衣资具」,被遣送以购买衣而施与之状态被知。因为,若一切方面来源清净不被知,只应作拒绝。
Suvaṇṇaṃ rajataṃ kahāpaṇo māsakoti imāni hi cattāri nissaggiyavatthūni, muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ lohitaṅko masāragallaṃ satta dhaññāni dāsidāsaṃ khettaṃ vatthu pupphārāmaphalārāmādayoti imāni dukkaṭavatthūni ca attano vā cetiyasaṅghagaṇapuggalānaṃ vā atthāya sampaṭicchituṃ na vaṭṭanti, tasmā taṃ sādituṃ na vaṭṭatīti dassanatthaṃ ‘‘na kho mayaṃ āvuso cīvaracetāpannaṃ paṭiggaṇhāmā’’ti vuttaṃ. Cīvarañca kho mayaṃ paṭiggaṇhāmā’’tiādi dūtavacanassa akappiyattepi āgamanasuddhiyā paṭipajjanavidhidassanatthaṃ vuttaṃ. Kālena kappiyanti yuttapattakālena yadā no attho hoti, tadā kappiyaṃ cīvaraṃ paṭiggaṇhāmāti attho. Veyyāvaccakaroti kiccakaro, kappiyakārakoti attho. ‘‘Veyyāvaccakaro niddisitabbo’’ti idaṃ ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti kappiyavacanena vuttattā anuññātaṃ. Sace pana dūto ‘‘ko imaṃ gaṇhāti, kassa vā demī’’ti vadati, na niddisitabbo. Ārāmiko vā upāsako vāti idaṃ sāruppatāya vuttaṃ, ṭhapetvā pana pañca sahadhammike yo koci kappiyakārako vaṭṭati. Eso kho āvuso bhikkhūnaṃ veyyāvaccakaroti idaṃ dūtena ‘‘atthi panāyasmato koci veyyāvaccakaro’’ti pucchitattā pucchāsabhāgena bhikkhussa kappiyavacanadassanatthaṃ vuttaṃ. Evameva hi bhikkhunā vattabbaṃ, na vattabbaṃ ‘‘tassa dehī’’tiādi. Teneva pāḷiyaṃ ‘‘na vattabbo tassa dehī’’tiādimāha. Vimativinodaniyaṃ (vi. vi. ṭī. 1.538-539) pana ‘‘eso kho…pe… na vattabbo tassa dehītiādi akappiyavatthusādiyanaparimocanatthaṃ vutta’’nti vuttaṃ.
「金、银、咖哈巴纳、马萨咖」,此等四者为尼萨耆亚之物;「珍珠、宝石、琉璃、螺贝、石、珊瑚、红玉、玛瑙、七种谷物、奴婢、田地、宅地、花园、果园等」,此等为恶作之物。为自己或为塔、僧团、众、个人之利益而接受,皆不允许。为显示此义,故说『诸具寿,我等不接受衣价』。『然我等接受衣』等语,虽为不净物,为显示因来处清净而行持之方法,故如是说。「适时为净」者,义为:于适当获得之时,当我等有需要时,接受净衣。「执事者」,即作事者,义为净作者。『应指示执事者』,此因以净语『然具寿有执事者否』而说,故为允许。然若使者说『谁取此?或我应给谁?』,则不应指示。「园民或近事男」,此依相应性而说,然除五种同法者外,任何净作者皆可。『诸具寿,此人是比库们的执事者』,此因使者问『然具寿有执事者否』,故为显示比库之净语与问相应,如是说。比库确应如是说,不应说『给他』等。故于圣典中说『不应说给他』等。然于《疑惑消除》中说:『「此人是……乃至……不应说给他」等,为显示不接受不净物等,故如是说』。
Āṇatto so mayāti yathā tumhākaṃ cīvarena atthe sati cīvaraṃ dassati, evaṃ vuttoti attho. Vimativinodaniyaṃ pana ‘‘saññattotiādi evaṃ dūtena puna vutte eva codetuṃ vaṭṭati, na itarathāti dassanatthaṃ vutta’’nti vuttaṃ. Ettha pana pāḷiyaṃ ‘‘saññatto so mayā’’ti āgatattā evaṃ vutto, purimavākye pana vinayasaṅgahappakaraṇe (vi. saṅga. aṭṭha. 64) ‘‘āṇatto so mayā’’ti pariyāyavacanena parivattitvā ṭhapitattā tathā vutto, tena ca kappiyakārakassa saññāpitabhāve dūtena bhikkhussa puna ārocite eva bhikkhunā kappiyakārako codetabbo hoti, na anārociteti dasseti.
「我已告知彼」者,义为:如是告知,当汝等有衣之需要时,彼将给衣。然于《疑惑消除》中说:『「已令知」等,为显示唯当使者如是再说时方可催促,非于其他情况,故如是说』。此处于圣典中因来「已令知」,故如是说;然于前句,于《律摄》中以同义语转换为「我已告知彼」而安立,故如是说。由此显示:当净作者已被令知之状态下,使者再向比库告知时,比库方应催促净作者,非于未告知时。
Attho me āvuso cīvarenāti codanālakkhaṇanidassanametaṃ. Idaṃ vā hi vacanaṃ vattabbaṃ, tassa vā attho yāya kāyaci bhāsāya vattabbo. Dehi me cīvarantiādīni pana na vattabbākāradassanatthaṃ vuttāni. Etāni hi vacanāni, etesaṃ vā attho yāya kāyaci bhāsāya na vattabbo. ‘‘Evaṃ vadanto ca paṭikkhittattā vattabhede dukkaṭaṃ āpajjati, codanā pana hotiyevā’’ti mahāgaṇṭhipade majjhimagaṇṭhipade ca vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.538-539) pana ‘‘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 rūpiyapaṭiggāhakena saṅghamajjhe nissaṭṭharūpiye viya. Vuttañhi tattha ‘na vattabbo imaṃ vā imaṃ vā āharā’ti (pārā. aṭṭha. 2.583-584), tasmā na idaṃ viññattidose parivajjetuṃ vuttanti veditabbaṃ ‘attho me āvuso cīvarenā’tipi avattabbatāppasaṅgato. Teneva dūtaniddiṭṭhesu rūpiyasaṃvohārasaṅkābhāvato aññaṃ kappiyakārakaṃ ṭhapetvāpi āharāpetabba’’nti vuttaṃ. Tatthāpi ‘‘dūtena ṭhapitarūpiyena cetāpetvā cīvaraṃ āharāpehī’’ti avatvā kevalaṃ ‘‘cīvaraṃ āharāpehī’’ti evaṃ āharāpetabbanti adhippāyo gahetabboti vuttaṃ.
「诸具寿,我需要衣」,此为催促相之示例。此语应说,或其义应以任何语言说。然「给我衣」等,为显示不应说之方式而说。此等语句,或其义,不应以任何语言说。「如是说者,因被禁止,于说法差别时犯恶作,然催促确实成立」,于《大义疏》及《中义疏》中如是说。然于《疑惑消除》中说:『「不应说『给我衣……乃至……为我换取衣』」,此为显示:当使者带来金银,由自己所指示之净作者接受时,说「给我衣……乃至……为我换取衣」,因金银之本性,以彼金银转换而说「给、换取」,即陷入金银之言说,为从远处回避此过失而说,如于僧团中舍弃金银之接受者。彼处说「不应说『取此或取彼』」,故应知此非为回避表白之过失而说,「诸具寿,我需要衣」亦无不应说之关联。故说:即使除使者所指示者外另立净作者,因无金银言说之疑虑,亦应令取来』。彼处亦说:应取其意趣为,非说「以使者所置金银换取而令取来衣」,仅说「令取来衣」,如是应令取来。
Iccetaṃ kusalanti evaṃ yāvatatiyaṃ codento taṃ cīvaraṃ abhinipphādetuṃ sakkoti attano paṭilābhavasena, iccetaṃ kusalaṃ sādhu suṭṭhu sundaraṃ. Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbanti ṭhānalakkhaṇanidassanametaṃ. Chakkhattuparamanti ca bhāvanapuṃsakavacanametaṃ. Chakkhattuparamanti etena cīvaraṃ uddissa tuṇhībhūteneva ṭhātabbaṃ, na aññaṃ kiñci kātabbanti idaṃ ṭhānalakkhaṇaṃ. Teneva ‘‘na āsanetiādī’’ti aṭṭhakathāyaṃ vuttaṃ. Saddasatthe pana –
「如是为善」者,如是乃至第三次催促,能成办彼衣,就自己获得而言,如是为善、为妙、极好、美善。「四次、五次、至多六次,应默然而立于彼处」,此为立处相之示例。「至多六次」,此为无性语。以「至多六次」,显示为衣而应唯默然而立,不应作其他任何事,此为立处相。故于注疏中说「不于座位等」。然于词义论中——
‘‘Kiriyāvisesanaṃ satthe, vuttaṃ dhātuvisesanaṃ;
「于论中说为业之特殊,为界之特殊;于教法中宣说为无性语」。——
Bhāvanapuṃsakantyeva, sāsane samudīrita’’nti. –
『修习中性』者，乃佛陀教法中所宣说之义也。
Vacanato kiriyāvisesanameva sāsanavohārena bhāvanapuṃsakaṃ nāma jātaṃ;
从语词来说,仅是动作的限定词,以教法的用法而成为『修习』这一中性名词;
‘‘Muduṃ pacatiiccatra, pacanaṃ bhavatīti ca;
『柔软地煮』在此,煮即成为存在;『安乐地卧』在此,作卧具;
Sukhaṃ sayatiiccatra, karoti sayananti cā’’ti. –
从语词来说,作为动作限定词的同格词,即动作被限定词,无论是不及物还是及物,都应与存在界和作界相连结,依此道理,最多应住六次,最多应作六次,这是其义。以此显示:最多应如是住六次,不得超过;最多应作六次,不得超过此数。『不应坐于座』者,即使说『尊者请坐于此』,也不应坐。『不应接受资具』者,即使被请求『尊者请取粥、硬食等种类的任何资具』,也不应取。『不应说法』者,即使被请求『请说吉祥或随喜』,也不应说任何话,仅当被问『你为何而来』时,应说『贤友,你应知』。
Vacanato kiriyāvisesanapadena tulyādhikaraṇabhūtaṃ kiriyāvisesyapadaṃ akammakampi sakammakampi bhūdhātukaradhātūhi sambandhitabbaṃ hotīti iminā ñāyena chakkhattuparamaṃ ṭhānaṃ bhavitabbaṃ, chakkhattuparamaṃ ṭhānaṃ kātabbanti attho. Etena chakkhattuparamaṃ evaṃ ṭhānaṃ bhavitabbaṃ, na tato adhikaṃ , chakkhattuparamaṃ eva ṭhānaṃ kātabbaṃ, na tato uddhanti imamatthaṃ dasseti. Na āsane nisīditabbanti ‘‘idha bhante nisīdathā’’ti vuttepi na nisīditabbaṃ. Na āmisaṃ paṭiggahetabbanti ‘‘yāgukhajjakādibhedaṃ kiñci āmisaṃ gaṇhatha bhante’’ti yāciyamānenapi na gaṇhitabbaṃ. Na dhammo bhāsitabboti ‘‘maṅgalaṃ vā anumodanaṃ vā bhāsathā’’ti yāciyamānenapi kiñci na bhāsitabbaṃ, kevalaṃ ‘‘kiṃkāraṇā āgatosī’’ti pucchiyamānena ‘‘jānāhi āvuso’’ti vattabbo.
从语词来说,作为动作限定词的同格词,即动作被限定词,无论是不及物还是及物,都应与存在界和作界相连结,依此道理,最多应住六次,最多应作六次,这是其义。以此显示:最多应如是住六次,不得超过;最多应作六次,不得超过此数。『不应坐于座』者,即使说『尊者请坐于此』,也不应坐。『不应接受资具』者,即使被请求『尊者请取粥、硬食等种类的任何资具』,也不应取。『不应说法』者,即使被请求『请说吉祥或随喜』,也不应说任何话,仅当被问『你为何而来』时,应说『贤友,你应知』。
Ṭhānaṃ bhañjatīti āgatakāraṇaṃ bhañjati kopeti. Ṭhānanti ṭhitiyā ca kāraṇassa ca nāmaṃ, tasmā āsane nisīdanena ṭhānaṃ kuppati, āgatakāraṇampi, āmisapaṭiggahaṇādīsu pana āgatakāraṇameva bhañjati, na ṭhānaṃ. Tenāha ‘‘āgatakāraṇaṃ bhañjatī’’ti. Keci pana ‘‘āmisapaṭiggahaṇādinā ṭhānampi bhañjatī’’ti vadanti, taṃ aṭṭhakathāya na sameti, ṭīkāyampi nānāvāde dassetvā ṭhānabhañjanaṃ vuttaṃ, taṃ aṭṭhakathāvacanena asaṃsandanato ganthagarubhayena na vadimha. Idāni yā tisso codanā, cha ca ṭhānāni vuttāni, tattha vuddhihāniṃ dassento ‘‘sace catukkhattuṃ codetī’’tiādimāha. Yasmā ca ekacodanāvuddhiyā dvinnaṃ ṭhānānaṃ hāni vuttā, tasmā codanā dviguṇaṃ ṭhānanti lakkhaṇaṃ dassitaṃ hoti. Iti iminā lakkhaṇena tikkhattuṃ codetvā chakkhattuṃ ṭhātabbaṃ, dvikkhattuṃ codetvā aṭṭhakkhattuṃ ṭhātabbaṃ, sakiṃ codetvā dasakkhattuṃ ṭhātabbaṃ.
『破坏住处』者,破坏、激怒来访的原因。『住处』者,是住立与原因二者之名,因此,以坐于座而破坏住处,也破坏来访原因;但在接受资具等时,仅破坏来访原因,不破坏住处。故说『破坏来访原因』。然而有些人说『以接受资具等也破坏住处』,此不合于义注,在复注中虽显示异说后说及住处破坏,但因与义注之语不相应,我们依论师二者而不说。现在,所说的三种告知与六次住处,为显示其增减,说『若告知四次』等。又因说一次告知增加时有二次住处之减少,故显示告知是住处的二倍这一特征。如是依此特征,告知三次应住六次,告知二次应住八次,告知一次应住十次。
Tatra tatra ṭhāne tiṭṭhatīti idaṃ codakassa ṭhitaṭṭhānato apakkamma tatra tatra uddissa ṭhānaṃyeva sandhāya vuttaṃ. Ko pana vādo nānādivasesūti nānādivasesu evaṃ karontassa ko pana vādo, vattabbameva natthīti adhippāyo. ‘‘Sāmaṃ vā gantabbaṃ, dūto vā pāhetabboti idaṃ sabhāvato codetuṃ anicchantenapi kātabbamevā’’ti vadanti. Na taṃ tassa bhikkhuno kiñci atthaṃ anubhotīti taṃ cīvaracetāpannaṃ assa bhikkhuno kiñci appamattakampi kammaṃ na nipphādeti. Yuñjantāyasmanto sakanti āyasmanto attano santakaṃ dhanaṃ pāpuṇantu. Vimativinodaniyaṃ (vi. vi. ṭī. 1.538-539) pana ‘‘yatassacīvaracetāpannantiādi yena attanā veyyāvaccakaro niddiṭṭho, cīvarañca anipphāditaṃ, tassa kattabbadassanaṃ. Evaṃ bhikkhunā vatthusāmikānaṃ vutte codetvā denti, vaṭṭati ‘sāmikā codetvā dentī’ti (pārā. 541) anāpattiyaṃ vuttattā. Teneva so sayaṃ acodetvā upāsakādīhi pariyāyena vatvā codāpeti , tesu satakkhattumpi codetvā cīvaraṃ dāpentesu tassa anāpatti siddhā hoti sikkhāpadassa anāṇattikattā’’ti vuttaṃ.
『于彼彼住处而住』者,此是从告知者的住立处离开后,指向彼彼所指定的住处而说。『何况在不同日子』者,在不同日子如是作者,何况,根本无需说,这是意趣。『应自己前往,或应派遣使者』,此即使不愿自性地告知,也应作,如是说。『对那位比库不成就任何利益』者,那衣价对那位比库不成就任何些微的作业。『诸具寿应努力获得』者,诸具寿应获得自己所有的财物。然而在《疑惑消除》中说:『对于那位自己所指定的行事者,衣未成就,应显示应作。如是比库对布施主们说后告知而给予,因在无犯中说「布施主们告知后给予」是允许的。因此他自己不告知,而以方便令近事男等告知,当他们告知乃至百次后令给予衣时,对他无犯成立,因学处无差别性』,如是所说。
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65. Kenaci aniddiṭṭho attano mukheneva byāvaṭabhāvaṃ veyyāvaccakarattaṃ patto mukhavevaṭiko, avicāretukāmatāyāti iminā vijjamānampi dātuṃ anicchantā ariyāpi vañcanādhippāyaṃ vinā vohārato natthīti vadantīti dasseti. Sāratthadīpaniyaṃ (sārattha. ṭī. 2.537-539) pana ‘‘avicāretukāmatāyāti imasmiṃ pakkhe ‘natthamhākaṃ kappiyakārako’ti idaṃ tādisaṃ karonto kappiyakārako natthīti iminā adhippāyena vutta’’nti vuttaṃ. Bhesajjakkhandhake meṇḍakaseṭṭhivatthumhi (mahāva. 299) vuttaṃ ‘‘santi bhikkhave’’tiādivacanameva meṇḍakasikkhāpadaṃ nāma. Tattha hi meṇḍakena nāma seṭṭhinā ‘‘santi hi bhante maggā kantārā appodakā appabhakkhā na sukarā apātheyyena gantuṃ, sādhu bhante bhagavā bhikkhūnaṃ pātheyyaṃ anujānātū’’ti yācitena bhagavatā ‘‘anujānāmi bhikkhave pātheyyaṃ pariyesituṃ. Taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṃ loṇatthikena, guḷo guḷatthikena, telaṃ telatthikena, sappi sappitthikenā’’ti vatvā idaṃ vuttaṃ ‘‘santi, bhikkhave, manussā saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti ‘iminā yaṃ ayyassa kappiyaṃ, taṃ dethā’ti. Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ, taṃ sādituṃ, na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī’’ti. ‘‘Kappiyakārakānaṃ hatthe hiraññaṃ nikkhipantī’’ti etthāpi bhikkhussa ārocanaṃ atthiyeva, aññathā aniddiṭṭhakappiyakārakapakkhaṃ bhajatīti na codetabbo siyā, idaṃ pana dūtena niddiṭṭhakappiyakārake sandhāya vuttaṃ, na pana bhikkhunā niddiṭṭhe vā aniddiṭṭhe vā. Tenevāha ‘‘ettha codanāya parimāṇaṃ natthī’’tiādi. Yadi mūlaṃ sandhāya codeti, taṃ sāditameva siyāti āha ‘‘mūlaṃ asādiyantenā’’ti.
65. 「口自行者」者,未经任何人指定,以自己之口达到转变状态、达到作事务之状态者也。「以不欲审察之故」者,以此显示:即使有可施之物,因不欲施与而不施者,即使圣者亦无欺诳意图,从世俗言说而言是不存在的。然而《义灯疏》中说:「『以不欲审察之故』者,在此义项中,『我等无净人』,作如是说者,净人不存在,以此意趣而说。」在《药篇集》中美德咖长者事中所说「诸比库,有……」等语,即名为美德咖学处。于彼处,名为美德咖之长者请求说:「大德,确有道路、旷野,少水、少食,不易无粮而行,善哉,大德,愿世尊允许诸比库携带粮食。」世尊被请求后说:「诸比库,我允许寻求粮食。需米者以米,需绿豆者以绿豆,需豆者以豆,需盐者以盐,需糖者以糖,需油者以油,需酥者以酥。」说此后,说此语:「诸比库,有具信、净信之人,彼等将金钱置于净人手中,说『以此给予尊者所净之物』。诸比库,我允许从彼处所得之净物受用之,然而,诸比库,我说无论以何方式,金银不应受用、不应寻求。」「将金钱置于净人手中」者,于此亦必有比库之告知,否则,若依未指定净人之义项,则不应被举罪,然而此是关于由使者指定之净人而说,非关于由比库指定或未指定者。因此说「于此举罪无有限量」等。若关于根本而举罪,彼已受用,故说「未受用根本者」。应如对未知者、未邀请者那样行持者,此是为显示自己亦不应作举罪处而说。「为了钵食等之故」者,以此显示非仅为了衣之故。「即此方法」者,以此显示:对于由物主指定之净人,为了钵食等之故而施与时,处举罪等一切,皆应如下文所说之方法而作。
Aññātakaappavāritesu viya paṭipajjitabbanti idaṃ attanā codanāṭṭhānañca na kātabbanti dassanatthaṃ vuttaṃ. Piṇḍapātādīnaṃ atthāyāti iminā cīvaratthāyeva na hotīti dasseti. Eseva nayoti iminā vatthusāminā niddiṭṭhakappiyakārakesupi piṇḍapātādīnampi atthāya dinne ca ṭhānacodanādisabbaṃ heṭṭhā vuttanayeneva kātabbanti dasseti.
66. 「置而受用等」等中:「愿此属于尊者」,如是当面,或「在某处有我之金银,愿彼属于汝」,如是不当面,或仅以语言或手势说「属于汝」而舍弃者,以身语不拒绝,以心受用,名为置而受用。「受用」者,以所说之义阐明「欲取者」。「应告知『此是守护处』」者,应仅关于资具受用而告知。若说「置于此处」,则以「应令取」等所说之相,成为尼萨耆亚,故说「不应说『置于此处』」。或者,告知「此是守护处」者,仅显示处所之守护性,不触及物品,故应告知。然而说「置于此处」者,说应置之物「置之」,即触及物品,故不应说。「从彼处取」者,于此亦即此方法。「依净与不净而住」者,因从彼处生起之资具受用为净,故依净而住;然而因以恶审察故,从彼处生起之资具受用不净,故应知依不净而住。或者,此财因「此不净」而被拒绝,故依净而住;然而因完全未舍弃,故依不净而住。或者,彼财因后来若有善审察则将成为净,若有恶审察则将成为不净,故依净与不净而住。然而《疑惑消除疏》中说:「『一百或一千』等,是为显示金钱在下限之运作方式而说」,又「为显示不应如是行持,说『若说置于此处』,则有令取,故说『不应说置于此处』」,又「『依净与……乃至……而住』者,因未受用故,从彼处生起之资具允许,故依净而住;然而因若有恶审察,从彼处生起者不净,故应知依不净而住」。
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66.Upanikkhittasādiyanepanātiādīsu ‘‘idaṃ ayyassa hotū’’ti evaṃ sammukhā vā ‘‘amukasmiṃ nāma ṭhāne mama hiraññasuvaṇṇaṃ atthi, taṃ tuyhaṃ hotū’’ti evaṃ parammukhā vā ṭhitassa kevalaṃ vācāya vā hatthamuddāya vā ‘‘tuyha’’nti vatvā pariccattassa kāyavācāhi appaṭikkhipitvā cittena sādiyanaṃ upanikkhittasādiyanaṃ nāma. Sādiyatīti vuttamevatthaṃ vibhāveti ‘‘gaṇhitukāmo hotī’’ti.
67. 「应在僧团中舍」者,因金钱是不净之物,故未说应向僧团、或众、或个人舍。然而因彼仅是已受取而已,未以彼令作任何净物品,故为显示以方便受用,说「应在僧团中舍」。「未以彼令作任何净物品」者,以此显示:若已令作,则无受用之方便,因是以取而未舍之金钱令作故。如是应在僧团中作舍后,舍弃,令说巴吉帝亚。然而有些人说:「因以尼萨耆亚物受取后令作之净物品,在僧团中舍后,与由净人以已舍之金钱交换而带来之净物品相似,故无需方便,分配后受用为允许。」此与钵四等之说不合。于彼处,以金钱交换之钵,仅显示不受用,非舍之审察。「应告知净」者,应如是告知:「对出家者,酥或油为允许,近事男。」「或守园者之份」者,此是作为即使在俗人手中,亦是彼之份而说。然而若以彼交换其他而守园者施与,受用为允许,在《中结》与《小结》中说。「从彼处取」者,从其他人之份取。「遍作业处」者,光明遍作业处。「床座等」者,于此,若以从彼处取之床座等交换而取其他,为允许,如是说。「荫」者,食堂等之荫亦然。「超越界限」者,超越房屋界限,以荫所到之处,房屋不存在,此是意趣。「以道路」者,于此,若无其他道路,确定道路而行为允许,如是说。「以买」者,以彼物买。「置储蓄后,僧团受用资具」者,若近事男说「此金钱极多,大德,今日不应消尽」,自己置储蓄,或令他人置,如是置储蓄后,从彼处生起之资具受用者,僧团受用资具,因以彼物取故,说「不净」。然而《疑惑消除疏》中说:「『置储蓄后』者,关于由净人增长之目的而说。『不净』者,因以彼物取故而说。」
Idaṃ guttaṭṭhānanti ācikkhitabbanti paccayaparibhogaṃyeva sandhāya ācikkhitabbaṃ. ‘‘Idha nikkhipā’’ti vutte ‘‘uggaṇhāpeyya vā’’ti vuttalakkhaṇena nissaggiyaṃ hotīti āha ‘‘idha nikkhipāhīti na vattabba’’nti. Atha vā ‘‘idaṃ guttaṭṭhāna’’nti ācikkhanto ṭhānassa guttabhāvameva dasseti, na vatthuṃ parāmasati, tasmā ācikkhitabbaṃ. ‘‘Idha nikkhipāhī’’ti pana vadanto nikkhipitabbaṃ vatthuṃ nikkhipāhīti vatthuṃ parāmasati nāma, tasmā na vattabbaṃ. Parato idaṃ gaṇhāti etthāpi eseva nayo. Kappiyañca akappiyañca nissāya ṭhitaṃ hotīti yasmā tato uppannapaccayaparibhogo kappati, tasmā kappiyaṃ nissāya ṭhitaṃ, yasmā pana dubbicāraṇāya tato uppannapaccayaparibhogo na kappati, tasmā akappiyaṃ nissāya ṭhitanti veditabbaṃ. Atha vā idaṃ dhanaṃ yasmā ‘‘nayidaṃ kappatī’’ti paṭikkhittaṃ, tasmā kappiyaṃ nissāya ṭhitaṃ, yasmā pana sabbaso avissajjitaṃ, tasmā akappiyaṃ nissāya ṭhitaṃ. Atha vā taṃ dhanaṃ yasmā pacchā suṭṭhuvicāraṇāya satiyā kappiyaṃ bhavissati, dubbicāraṇāya satiyā akappiyaṃ bhavissati, tasmā kappiyañca akappiyañca nissāya ṭhitaṃ hotīti. Vimativinodaniyaṃ pana ‘‘eko sataṃ vā sahassaṃ vātiādi rūpiye heṭṭhimakoṭiyā pavattanākāraṃ dassetuṃ vutta’’nti ca ‘‘na pana evaṃ paṭipajjitabbamevāti dassetuṃ, ‘idha nikkhipāhī’ti vutte uggaṇhāpanaṃ hotīti āha ‘idha nikkhipāhī’ti na vattabba’’nti ca ‘‘kappiyañca…pe… hotīti yasmā asāditattā tato uppannapaccayā vaṭṭanti, tasmā kappiyaṃ nissāya ṭhitaṃ, yasmā pana dubbicāraṇāya sati tato uppannaṃ na kappati, tasmā akappiyaṃ nissāya ṭhitanti veditabba’’nti ca vuttaṃ.
『此乃安全之处』应予告知——此语专就受用资具而言，应予告知。若说『将此放置于此』，则依前述『令其取走』之相，即成尼萨耆亚巴吉帝亚，故说『不应说：将此放置于此』。或另一解：告知『此乃安全之处』者，仅显示该处所之安全性，并非触及物品本身，故应予告知。然说『将此放置于此』者，乃言『请将应放置之物放置于此』，即触及物品本身，故不应言说。其后『从彼处取走』，此处亦应以相同方式理解。『依净与不净而住』——因从彼处所生之资具受用为净，故依净而住；然若处置不当，从彼处所生之资具受用则不净，故依不净而住，应如是了知。或另一解：此财物既已被遮止为『此不净』，故依净而住；然因完全未舍出，故依不净而住。或另一解：此财物若日后处置得当则为净，若处置不当则为不净，故依净与不净而住。然《除疑》中则说：『一百或一千等语，乃为显示金银最低额之运作方式而说』；又说：『为显示不应如此行事，故说：若言「将此放置于此」，则成令人取走，故说「不应言：将此放置于此」』；又说：『依净与不净而住——因彼已承认，故从彼处所生之资具得受用，依净而住；然若处置不当，从彼处所生者则不净，故依不净而住，应如是了知』。
§67
67.Saṅghamajjhe nissajjitabbanti yasmā rūpiyaṃ nāma akappiyaṃ, tasmā saṅghassa vā gaṇassa vā puggalassa vā nissajjitabbanti na vuttaṃ. Yasmā pana taṃ paṭiggahitamattameva hoti, na tena kiñci kappiyabhaṇḍaṃ cetāpitaṃ, tasmā upāyena paribhogadassanatthaṃ ‘‘saṅghamajjhe nissajjitabba’’nti (pārā. 584) vuttaṃ. Na tena kiñci kappiyabhaṇḍaṃ cetāpitanti iminā cetāpitañce, natthi paribhogūpāyo uggahetvā anissaṭṭharūpiyena cetāpitattā. Īdisañhi saṅghamajjhe nissajjanaṃ katvāva chaḍḍetvā pācittiyaṃ desāpetabbanti dasseti. Keci pana ‘‘yasmā nissaggiyavatthuṃ paṭiggahetvāpi cetāpitaṃ kappiyabhaṇḍaṃ saṅghe nissaṭṭhaṃ kappiyakārakehi nissaṭṭharūpiyena parivattetvā ānītakappiyabhaṇḍasadisaṃ hoti, tasmā vināva upāyaṃ bhājetvā paribhuñjituṃ vaṭṭatī’’ti vadanti, taṃ pattacatukkādikathāya na sameti. Tattha hi rūpiyena parivattitapattassa aparibhogova dassito, na nissajjanavicāroti. Kappiyaṃ ācikkhitabbanti pabbajitānaṃ sappi vā telaṃ vā vaṭṭati upāsakāti evaṃ ācikkhitabbaṃ.
『应于僧团中间舍出』——因金银乃不净之物，故不说应向僧团、向众或向个人舍出。然因彼仅是被接受而已，并未以此换取任何净物，故为示以方便令受用之道，乃说『应于僧团中间舍出』。『并未以此换取任何净物』——以此言显示：若已换取净物，则因以未舍出之金银换取，无受用之方便道。此类情形，须在僧团中间舍出后，弃置一旁，再请求忏悔巴吉帝亚罪。然有些人说：『即便以尼萨耆亚之物接受后换取净物，在僧团中舍出者，与由净事管理者以舍出之金银换取后带回之净物相同，故无需方便，可直接分配受用。』此说与钵之四事等论说不相符合。彼论中所示，以金银换取之钵不可受用，而非关于舍出之考量。『应告知净物』——应如此告知：『出家人可用酥油或植物油』，如是告知。
Ārāmikānaṃ vā pattabhāganti idaṃ gihīnaṃ hatthagatopi soyeva bhāgoti katvā vuttaṃ. Sace pana tena aññaṃ parivattetvā ārāmikā denti, paribhuñjituṃ vaṭṭatīti majjhimagaṇṭhipade cūḷagaṇṭhipade ca vuttaṃ. Tato haritvāti aññesaṃ pattabhāgato haritvā. Kasiṇaparikammanti ālokakasiṇaparikammaṃ. Mañcapīṭhādīni vāti ettha tato gahitamañcapīṭhādīni parivattetvā aññaṃ ce gahitaṃ, vaṭṭatīti vadanti. Chāyāpīti bhojanasālādīnaṃ chāyāpi. Paricchedātikkantāti gehaparicchedaṃ atikkantā, chāyāya gatagataṭṭhānaṃ gehaṃ na hotīti adhippāyo. Maggenapīti ettha sace añño maggo natthi, maggaṃ adhiṭṭhahitvā gantuṃ vaṭṭatīti vadanti. Kītāyāti tena vatthunā kītāya. Upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjatīti sace upāsako ‘‘atibahu etaṃ hiraññaṃ, idaṃ bhante ajjeva na vināsetabba’’nti vatvā sayaṃ upanikkhepaṃ ṭhapeti, aññena vā ṭhapāpeti, evaṃ upanikkhepaṃ ṭhapetvā tato uppannapaccayaṃ paribhuñjanto saṅgho paccaye paribhuñjati, tena vatthunā gahitattā ‘‘akappiya’’nti vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.583-584) pana ‘‘upanikkhepaṃ ṭhapetvāti kappiyakārakehi vaḍḍhiyā payojanaṃ sandhāya vuttaṃ. Akappiyanti tena vatthunā gahitattā vutta’’nti vuttaṃ.
『或为园丁之份额』——此语以该份额即便到了在家人手中仍是彼之份额而说。然若彼以此换取他物后，园丁所给，则可受用——如是于中本《结集》及小本《结集》中所说。『从彼处取来』——从他人之份额取来。『遍的准备工作』——乃光明遍的准备工作。『床榻等』——此处谓：若以从彼处所取之床榻等换取他物后取得，则可受用，如是有人说。『荫凉亦然』——乃斋堂等之荫凉亦然。『超出界限』——超出房舍之界限，意指荫凉所及之处并非房舍。『即便经由道路』——此处有人说：若无其他道路，可安立道路后通行。『以此物购得之』——以彼物品所购得之。『存放为寄存后，僧团受用资具』——若近事男说：「此金银过多，大德，今日不应将此浪费」，自行存放为寄存，或令他人存放，如是存放为寄存后，受用从彼处所生资具之僧团乃受用资具，因以彼物品所取得，故说『不净』。然《除疑》中则说：『「存放为寄存」乃就净事管理者以生息增值之用途而说；「不净」乃因以彼物品所取得而说。』
Sace so chaḍḍetīti yattha katthaci khipati, athāpi na chaḍḍeti, sayaṃ gahetvā gacchati, na vāretabbo. No ce chaḍḍetīti atha neva gahetvā gacchati, na chaḍḍeti, ‘‘kiṃ mayhaṃ iminā byāpārenā’’ti yenakāmaṃ pakkamati, tato yathāvuttalakkhaṇo rūpiyachaḍḍako samannitabbo. Yo na chandāgatintiādīsu lobhavasena taṃ vatthuṃ attano vā karonto attānaṃ vā ukkaṃsento chandāgatiṃ nāma gacchati. Dosavasena ‘‘nevāyaṃ mātikaṃ jānāti, na vinaya’’nti paraṃ apasādento dosāgatiṃ nāma gacchati. Mohavasena pamuṭṭho pamuṭṭhassatibhāvaṃ āpajjanto mohāgatiṃ nāma gacchati. Rūpiyapaṭiggāhakassa bhayena chaḍḍetuṃ avisahanto bhayāgatiṃ nāma gacchati. Evaṃ akaronto na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati nāmāti veditabbo.
「若彼舍弃」者,无论何处投掷。若不舍弃,自己持取而去,不应阻止。若不舍弃,既不持取而去,亦不舍弃,「此事与我何干」而随意离去,从此应认定为具如前所说特相的金银舍弃者。「不因贪等而行」者,因贪而作彼事或抬高自己,名为行贪趣。因嗔而「此人既不知本母,亦不知律」而贬低他人,名为行嗔趣。因痴而失念,陷入失念状态,名为行痴趣。因畏惧金银受取者而不敢舍弃,名为行怖畏趣。如是不作者,应知名为不行贪趣、不行嗔趣、不行痴趣、不行怖畏趣。
§68
68.Patitokāsaṃ asamannārahantena chaḍḍetabbanti idaṃ nirapekkhabhāvadassanaparanti veditabbaṃ, tasmā patitaṭṭhāne ñātepi tassa gūthaṃ chaḍḍentassa viya nirapekkhabhāvoyevettha pamāṇanti veditabbaṃ. Asantasambhāvanāyāti attani avijjamānauttarimanussadhammārocanaṃ sandhāya vuttaṃ. Theyyaparibhogo nāma anarahassa paribhogo. Bhagavatā hi attano sāsane sīlavato paccayā anuññātā, na dussīlassa. Dāyakānampi sīlavato eva pariccāgo, na dussīlassa attano kārānaṃ mahapphalabhāvassa paccāsīsanato. Iti satthārā ananuññātattā dāyakehi ca apariccattattā dussīlassa paribhogo theyyaparibhogo. Iṇavasena paribhogo iṇaparibhogo, paṭiggāhakato dakkhiṇāvisuddhiyā abhāvato iṇaṃ gahetvā paribhogo viyāti attho. Tasmāti ‘‘sīlavato’’tiādinā vuttamevatthaṃ kāraṇabhāvena paccāmasati. Cīvaraṃ paribhoge paribhogeti kāyato mocetvā paribhoge paribhoge. Purebhatta…pe… pacchimayāmesu paccavekkhitabbanti sambandho. Tathā asakkontena yathāvuttakālavisesavasena ekasmiṃ divase catukkhattuṃ tikkhattuṃ dvikkhattuṃ sakiṃyeva vā paccavekkhitabbaṃ.
「应由不值得尊敬者舍弃于堕落处」者,应知此为显示无所顾念之状态,故即使知道堕落之处,其无所顾念之状态如同舍弃粪便者,应知此处唯此为量度。「于不存在之想象」者,就宣说自身不存在的上人法而说。「盗受用」者,名为非阿拉汉者之受用。世尊于自己教法中允许有戒者受用资具,非无戒者。施主们亦施与有戒者,非无戒者,因期望自己所作成大果故。如是因未被导师允许,亦未被施主们施与,无戒者之受用为盗受用。「负债受用」者,因受取者故无供养清净,如同取债而受用之义。「因此」者,以「有戒者」等所说之义作为理由而忆念。「于衣受用时受用」者,从身卸下时受用,于受用时受用。「应于午前……乃至后夜分观察」为连接。如是不能者,应依如前所说时分特性,于一日中四次、三次、二次或仅一次观察。
Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhatīti ettha hiyyo yaṃ mayā cīvaraṃ paribhuttaṃ, taṃ yāvadeva sītassa paṭighātāya…pe… hirikopinapaṭicchādanatthaṃ. Hiyyo yo mayā piṇḍapāto paribhutto, so neva davāyātiādinā sace atītaparibhogapaccavekkhaṇaṃ na kareyya, iṇaparibhogaṭṭhāne tiṭṭhatīti vadanti, taṃ vīmaṃsitabbaṃ. Senāsanampi paribhoge paribhogeti pavese pavese. Evaṃ pana asakkontena purebhattādīsu paccavekkhitabbaṃ, taṃ heṭṭhā vuttanayeneva sakkā viññātunti idha visuṃ na vuttaṃ. Satipaccayatāti satiyā paccayabhāvo. Paṭiggahaṇassa paribhogassa ca paccavekkhaṇasatiyā paccayabhāvo yujjati, paccavekkhitvāva paṭiggahetabbaṃ paribhuñjitabbañcāti attho. Tenevāha ‘‘satiṃ katvā’’tiādi. Evaṃ santepīti yadipi dvīsupi ṭhānesu paccavekkhaṇā yuttā, evaṃ santepi . Apare panāhu ‘‘satipaccayatāti sati bhesajjaparibhogassa paccayabhāve, paccayeti attho. Evaṃ santepīti paccaye satipī’’ti, taṃ tesaṃ matimattaṃ. Tathā hi paccayasannissitasīlaṃ paccavekkhaṇāya visujjhati, na paccayasabbhāvamattena.
「若彼未观察而黎明升起,则住于负债受用之处」者,于此「昨日我所受用之衣,唯为防御寒冷……乃至为遮蔽羞处」。「昨日我所受用之钵食,非为嬉戏」等,若不作过去受用之观察,则住于负债受用之处,如是说者,此应审察。「于卧坐具受用时受用」者,于每次进入时受用。如是不能者应于午前等时观察,彼依下文所说方式即可了知,故此处未别说。「念为缘性」者,念为缘之状态。受取与受用之观察以念为缘是适当的,应观察后受取、应受用之义。故说「作念」等。「虽如是」者,虽于二处观察皆适当,虽如是。然而其他人说「『念为缘性』者,念于药物受用之缘性存在时,缘之义」,「虽如是」者,虽于缘有念」,此仅为彼等之见解。如是依缘所依戒由观察而清净,非仅由缘之存在。
Nanu ca ‘‘paribhoge karontassa anāpattī’’ti iminā pātimokkhasaṃvarasīlaṃ vuttaṃ, tasmā paccayasannissitasīlassa pātimokkhasaṃvarasīlassa ca ko visesoti? Vuccate – purimesu tāva tīsu paccayesu viseso pākaṭoyeva, gilānapaccaye pana yathā vatiṃ katvā rukkhamūle gopite tassa phalānipi rakkhitāneva honti, evameva paccavekkhaṇāya paccayasannissitasīle rakkhite tappaṭibaddhaṃ pātimokkhasaṃvarasīlampi nipphannaṃ nāma hoti. Gilānapaccayaṃ appaccavekkhitvā paribhuñjantassa sīlaṃ bhijjamānaṃ pātimokkhasaṃvarasīlameva bhijjati, paccayasannissitasīlaṃ pana pacchābhattapurimayāmādīsu yāva aruṇuggamanā appaccavekkhantasseva bhijjati. Purebhattañhi appaccavekkhitvāpi gilānapaccayaṃ paribhuñjantassa anāpatti, idametesaṃ nānākaraṇanti sāratthadīpaniyaṃ (sārattha. ṭī. 2.585) āgataṃ.
岂非以「于受用时作者无罪」此语说巴帝摩卡律仪戒,故依缘所依戒与巴帝摩卡律仪戒有何差别?答:于前三资具中差别极为明显,然于病人资具,如同守护树根时其果实亦被守护,如是由观察守护依缘所依戒时,与彼相连之巴帝摩卡律仪戒亦名为成就。未观察病人资具而受用者,破戒时唯破巴帝摩卡律仪戒,然依缘所依戒于午后初夜分等乃至黎明升起时未观察者即破。午前未观察而受用病人资具者无罪,此为彼等之差异,于义疏中已说。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.585) pana ‘‘theyyaparibhogoti paccayassāminā 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 āpattīti iminā pātimokkhasaṃvarasīlassa bhedo dassito, na paccayasannissitasīlassa tassa atītapaccavekkhaṇāya visujjhanato. Etasmiṃ pana sesapaccayesu ca iṇaparibhogādivacanena paccayasannissitasīlasseva bhedoti evamimesaṃ nānākaraṇaṃ veditabba’’nti āgataṃ.
然于疑惑消除中「『盗受用』者,因资具之主世尊未允许故说。『负债受用』者,世尊虽已允许,应作而不作而受用故说。由此显示依缘所依戒败坏。『于受用时受用』者,从身卸下卸下时受用。『应于后夜分观察』为连接。『住于负债受用之处』者,于此以『昨日我所受用之衣』等过去观察亦适当,如是说。『于受用时受用』者,于水浴处、入内时、坐卧处。『念为缘性适当』者,适合获得观察念之缘性。显示于受取与受用时观察念必须获得。故说『作念』等。然而有些人『念为缘性,于缘有念,于药物受用之因有念』如是亦说此义,对彼等亦应取『于缘有念』者于缘存在之观察有念如是之义,因仅由缘之存在戒不清净。『于受用不作者即有罪』以此显示巴帝摩卡律仪戒之差别,非依缘所依戒,因彼由过去观察而清净。然于此及其余资具中,以负债受用等语显示唯依缘所依戒之差别,应知如是为彼等之差异」已说。
Etesu dvīsu pakaraṇesu ‘‘iṇaparibhogaṭṭhāne tiṭṭhatī’’ti ettha hiyyo yaṃ mayā cīvaraṃ paribhuttanti…pe… vadantīti āgataṃ. Imaṃ pana nayaṃ nissāya idāni ekacce paṇḍitā ‘‘ajjapāto paribhuttaṃ sāyaṃ paccavekkhantena ajja yaṃ mayā cīvaraṃ paribhuttantiādinā atītavasena paccavekkhaṇā kātabbā’’ti vadanti. Keci ‘‘hiyyo paribhuttameva atītavasena paccavekkhaṇā kātabbā, na ajja paribhuttaṃ, taṃ pana paccuppannavasena paccavekkhaṇāyevā’’ti vadanti. Tattha mūlavacane evaṃ vicāraṇā kātabbā. Kathaṃ? Idaṃ hiyyotyādivacanaṃ suttaṃ vā suttānulomaṃ vā ācariyavādo vā attanomati vāti. Tattha na tāva suttaṃ hoti ‘‘suttaṃ nāma sakale vinayapiṭake pāḷī’’ti vuttattā imassa ca vacanassa na pāḷibhūtattā. Na ca suttānulomaṃ ‘‘suttānulomaṃ nāma cattāro mahāpadesā’’ti (pārā. aṭṭha. 1.45) vuttattā imassa ca mahāpadesabhāvābhāvato. Na ca ācariyavādo ‘‘ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātantī’’ti vacanato imassa ca aṭṭhakathāpāṭhabhāvābhāvato. Na ca attanomati ‘‘attanomati nāma suttasuttānulomaācariyavāde muñcitvā anumānena attano buddhiyā nayaggāhena upaṭṭhitākārakathanaṃ, apica suttantābhidhammavinayaṭṭhakathāsu āgato sabbopi theravādo attanomati nāmā’’ti vuttattā imassa ca aṭṭhakathāsu āgatattheravādabhāvābhāvato.
于此二论中「住于负债受用之处」者,于此「昨日我所受用之衣」……乃至「如是说」已说。然依此方式,今某些智者说「今日午前受用者,傍晚观察时应以『今日我所受用之衣』等过去方式作观察」。有些人说「唯应以过去方式观察昨日所受用者,非今日所受用者,彼唯以现在方式观察」。于此应于根本文句如是审察。如何?此「昨日」等语是经、顺经、师说或自见?于此首先非经,因说「『经』者,名为整个律藏之圣典」,且此语非圣典故。非顺经,因说「『顺经』者,名为四大教示」,且此非大教示故。非师说,因说「『师说』者,名为由五百阿拉汉法集者所立、脱离圣典、进入决择流转之注疏典籍」,且此非注疏文句故。非自见,因说「『自见』者,名为离开经、顺经、师说,以推理、以自己智慧、以理路把握而显现形态之说,然而于经、阿毗达摩、律注疏中所来之一切长老说亦名为自见」,且此非注疏中所来长老说故。
Iti –
如此——
‘‘Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;
「四种律,大神通大长老们
Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā’’ti. (pārā. aṭṭha. 1.45) –
昔日法集者取出而显示。」(《巴拉基咖注疏》1.45)——
Vuttesu catubbidhavinayesu anantogadhattā idaṃ vacanaṃ vicāretabbaṃ. Tena vuttaṃ sāratthadīpaniyaṃ (sārattha. ṭī. 2.585) ṭīkācariyena ‘‘taṃ vīmaṃsitabba’’nti. Atha vā ‘‘nayaggāhena upaṭṭhitākārakathana’’nti iminā lakkhaṇena tesaṃ tesaṃ ācariyānaṃ upaṭṭhitākāravasena kathanaṃ attanomati siyā, evampi vicāretabbameva. ‘‘Attanomati ācariyavāde otāretabbā. Sace tattha otarati ceva sameti ca, gahetabbā. Sace neva otarati na sameti, na gahetabbā. Ayañhi attanomati nāma sabbadubbalā’’ti (pārā. aṭṭha. 1.45) vacanato imassa ca vacanassa aṭṭhakathāvacane anotaraṇato appavisanato. Vuttañhi aṭṭhakathāyaṃ ‘‘sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhatī’’ti.
在所说的四种律中,因其无边深广,此语句应当审察。因此,复注师在《义明灯》(《义明复注》2.585)中说「应当审察彼」。或者,以「以方法把握而说明显现方式」这一特征,依各各老师的显现方式而说,可能是自见。如此也应当审察。因为从「自见应当纳入老师之说。若在彼处既纳入又相合,应当采取。若既不纳入也不相合,不应采取。此所谓自见,实为一切中最弱」(《巴拉基咖注疏》1.45)这一语句,以及此语句不纳入注疏之语、不进入之故。因为在注疏中已说「若彼未省察而曙光升起,则住于债务受用之处」。
Aparo nayo – kiṃ idaṃ vacanaṃ pāḷivacanaṃ vā aṭṭhakathāvacanaṃ vā ṭīkāvacanaṃ vā ganthantaravacanaṃ vāti. Tattha na tāva pāḷivacanaṃ, na aṭṭhakathāvacanaṃ, na ganthantaravacanaṃ, atha kho ṭīkāvacananti. Hotu ṭīkāvacanaṃ, sakavacanaṃ vā paravacanaṃ vā adhippetavacanaṃ vā anadhippetavacanaṃ vāti. Tattha na sakavacanaṃ hoti, atha kho paravacanaṃ. Tenāha ‘‘vadantī’’ti. Na ṭīkācariyena adhippetavacanaṃ hoti, atha kho anadhippetavacanaṃ. Tenāha ‘‘taṃ vīmaṃsitabba’’nti. Tehi pana ācariyehi atītaparibhogapaccavekkhaṇāti idaṃ atītapaabhogavasena paccavekkhaṇā atītaparibhogapaccavekkhaṇāti parikappetvā atītavācakena saddena yojetvā kataṃ bhaveyya. Atīte paribhogo atītaparibhogo, atītaparibhogassa paccavekkhaṇā atītaparibhogapaccavekkhaṇāti evaṃ pana kate atītaparibhogassa paccuppannasamīpattā paccuppannavācakena saddena kathanaṃ hoti yathā taṃ nagarato āgantvā nisinnaṃ purisaṃ ‘‘kuto āgacchasī’’ti vutte ‘‘nagarato āgacchāmī’’ti paccuppannavācakasaddena kathanaṃ.
另一方法——此语句是圣典语句、注疏语句、复注语句、还是其他论书语句?其中,首先不是圣典语句,不是注疏语句,不是其他论书语句,而是复注语句。设为复注语句,是自语、他语、所意欲语、还是非所意欲语?其中,不是自语,而是他语。因此说「彼等说」。不是复注师所意欲之语,而是非所意欲之语。因此说「应当审察彼」。然而,彼等老师们可能构想「过去受用省察」这一词为「依过去受用而省察为过去受用省察」,以过去表示词连接而作。「在过去的受用为过去受用,对过去受用的省察为过去受用省察」,如此作时,因过去受用接近现在,以现在表示词说明,如同从城市来而坐的人,被问「你从何处来」时,以现在表示词说「我从城市来」。
Vinayasuttantavisuddhimaggādīsu (ma. ni. 1.23; visuddhi. 1.18) ca ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’ti vattamānavacaneneva pāṭho hoti, na atītavacanena, atītaparibhogoti ca imasmiṃyeva divase pacchābhattādikālaṃ upādāya purebhattādīsu paribhogo icchitabbo, na hiyyo paribhogo. Kathaṃ viññāyatīti ce? Aṭṭhakathāpamāṇena. Vuttañhi aṭṭhakathāyaṃ (pārā. aṭṭha. 2.585) ‘‘piṇḍapāto ālope ālope, tathā asakkontena purebhattapacchābhattapurimayāmapacchimayāmesu. Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhatī’’ti. Etena piṇḍapātaṃ ālope ālope paccavekkhanto bhojanakiriyāya apariniṭṭhitattā mukhyato paccuppannapaccavekkhaṇā hoti, purebhattādīsu catūsu koṭṭhāsesu paccavekkhanto bhojanakiriyāya pariniṭṭhitattā atītapaccavekkhaṇā hotīti dasseti. Sā pana paccuppannasamīpattā vattamānavacanena vidhīyati. Yadi hi hiyyo paribhuttāni atītapaccavekkhaṇena paccavekkhitabbāni siyuṃ, atītadutiyadivasatatiyadivasādimāsasaṃvaccharādiparibhuttānipi paccavekkhitabbāni siyuṃ, evañca sati yathāvuttaaṭṭhakathāvacanaṃ niratthakaṃ siyā, tasmā aṭṭhakathāvacanameva pamāṇaṃ kātabbaṃ. Yathāha –
在《律》《经》《清净道论》等(《中部》1.23;《清净道论》1.18)中,「如理省察而受用衣」,文句唯以现在时态,非以过去时态。「过去受用」,在此同一日中,取午后等时,应欲求午前等的受用,非昨日的受用。如何得知?以注疏为量。因为在注疏中(《巴拉基咖注疏》2.585)已说「钵食在每一团食,如此不能者在午前、午后、初夜、后夜。若彼未省察而曙光升起,则住于债务受用之处」。以此显示:在每一团食省察钵食者,因饮食行为未完成,主要是现在省察;在午前等四部分省察者,因饮食行为已完成,是过去省察。然而,彼因接近现在,以现在时态规定。因为若昨日受用之物应以过去省察而省察,则过去第二日、第三日、月、年等受用之物也应省察,如此则如所说注疏之语将成无义,因此应当唯以注疏之语为量。如所说——
‘‘Buddhena dhammo vinayo ca vutto;
「法与律由佛陀所说;
Yo tassa puttehi tatheva ñāto;
彼之诸子如实了知者;
So yehi tesaṃ matimaccajantā;
由于彼等超越意见者,
Yasmā pure aṭṭhakathā akaṃsu.
以往曾作注疏。
‘‘Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;
是故,凡注疏中所说者,
Taṃ vajjayitvāna pamādalekhaṃ;
舍弃放逸之文字;
Sabbampi sikkhāsu sagāravānaṃ;
对于一切学处具恭敬者
Yasmā pamāṇaṃ idha paṇḍitāna’’nti. (pārā. aṭṭha. 1.ganthārambhakathā);
因为这是此处智者们的量度。
Yasmā ca sabbāsavasuttādīsu (ma. ni. 1.23) bhagavatā desitakāle bhikkhukattukattā nāmayogattā vattamānapaṭhamapurisavasena ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’ti desitā, tadanukaraṇena bhikkhūnaṃ paccavekkhaṇakāle attakattukattā amhayogattā vattamānauttamapurisavasena ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevāmī’’ti paccavekkhitabbā hoti, ‘‘sītassa paṭighātāyā’’tiādīni tadatthasampadānapadāni ca ‘‘paṭisevati, paṭisevāmī’’ti vuttapaṭisevanakiriyāyameva sambandhitabbāni honti, tāni ca kiriyāpadāni paccuppannavasena vā paccuppannasamīpaatītavasena vā vattamānavibhattiyuttāni honti, tasmā paccuppannaparibhuttānaṃ vā atītaparibhuttānaṃ vā paccayānaṃ paccavekkhaṇakāle ‘‘paṭisevāmī’’ti vacanaṃ bhagavato vacanassa anugatattā upapannamevāti daṭṭhabbaṃ.
又,因为在《一切漏经》等中,世尊说法时,以比库为作者,以名词连接,以现在时第三人称说为『如理省察而受用衣』,依照此例,比库们省察时,以自己为作者,以我们连接,以现在时第一人称应当省察为『我如理省察而受用衣』,而『为防御寒冷』等这些表达目的的与格词,应当连接于所说的『受用』、『我受用』这受用行为本身,那些行为词,或者以现在时,或者以现在时近过去时,与现在时语尾相应,因此,在省察现在受用的或过去受用的资具时,『我受用』这说法,因为随顺世尊之语,应当被视为确实合理。
Anuvacanepi evaṃ vicāraṇā kātabbā – ‘‘ajja pāto paribhuttaṃ sāyaṃ paccavekkhantena ajja yaṃ mayā cīvaraṃ paribhuttantiādinā atītavasena paccavekkhaṇā kātabbā’’ti ye vadanti, te evaṃ pucchitabbā – kiṃ bhavanto bhagavatā atītaparibhuttesu atītavasena paccavekkhaṇā desitāti? Na desitā. Kathaṃ desitāti? ‘‘Paccavekkhatī’’ti paccuppannavaseneva desitāti. Kiṃ bhonto bhagavato kāle atītaparibhuttesu paccavekkhaṇā natthīti? Atthi. Atha kasmā bhagavatā paccuppannavaseneva paccavekkhaṇā desitāti? Paccuppannasamīpavasena vā sāmaññavasena vā desitāti. Evaṃ sante bhagavato anukaraṇena idānipi atītaparibhuttānaṃ paccayānaṃ paccuppannavasena paccavekkhaṇā kātabbāti. Ye pana evaṃ vadanti ‘‘hiyyo paribhuttānameva atītapaccavekkhaṇā kātabbā, na ajja paribhuttānaṃ, tesaṃ pana paccuppannapaccavekkhaṇāyevā’’ti, te evaṃ vattabbā – kiṃ bhonto yathā tumhe vadanti, evaṃ pāḷiyaṃ atthīti? Natthi. Aṭṭhakathāyaṃ atthīti? Natthi. Evaṃ sante sāṭṭhakathesu tepiṭakesu buddhavacanesu asaṃvijjamānaṃ tumhākaṃ vacanaṃ kathaṃ paccetabbanti? Ācariyaparamparāvasena. Hotu tumhākaṃ ācariyaladdhivasena kathanaṃ, kālo nāma tividho atīto anāgato paccuppannoti. Tattha pariniṭṭhitakiriyā atīto nāma, abhimukhakiriyā anāgato nāma, āraddhaaniṭṭhitakiriyā paccuppanno nāma. Tenāhu porāṇā –
在随说中也应当如此思择——那些说『今日早晨受用的,傍晚省察时,应当以过去时省察为「今日我所受用的衣」等』的人,应当如此问他们:诸位,世尊是否教导对过去受用的以过去时省察?未教导。如何教导的?仅以现在时教导为『省察』。诸位,在世尊时代,对过去受用的没有省察吗?有。那么为何世尊仅以现在时教导省察?以现在时近似或以通常方式教导。如此的话,依照世尊的方式,现在也应当以现在时省察过去受用的资具。然而那些如此说『仅对昨日受用的应作过去省察,不对今日受用的,对它们则是现在省察』的人,应当对他们如此说:诸位,如你们所说,在圣典中有吗?没有。在注疏中有吗?没有。如此的话,在有注疏的三藏佛语中不存在的你们的说法,如何应当接受?依老师传承。让你们依从老师所得而说吧,时名为三种:过去、未来、现在。其中,已完成行为名为过去,面向行为名为未来,已开始未完成行为名为现在。因此古师们说:
‘‘Āraddhāniṭṭhito bhāvo, paccuppanno suniṭṭhito;
『已开始未完成的存在,是现在;已完善完成的',
Atītānāgatuppāda-mappattābhimukhā kiriyā’’ti.
『过去未来的生起,未达到面向的行为。』
Tattha ajja vā hotu hiyyo vā tato pubbe vā, paribhuttapaccayo supariniṭṭhitabhuñjanakiriyattā atīto nāma. Tattha hiyyo vā tato pubbe vā paribhuttapaccayo atikkantaaruṇuggamanattā na paccavekkhaṇāraho, paccavekkhitopi appaccavekkhitoyeva hoti, iṇaparibhogaṭṭhāne tiṭṭhati. Vuttañhi aṭṭhakathāyaṃ ‘‘sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhatī’’ti. Ajjeva pana cīvarañca senāsanañca paribhoge paribhoge, piṇḍapātaṃ ālope ālope, bhesajjaṃ paṭiggahaṇe paribhoge ca paccavekkhato apariniṭṭhitabhuñjanakiriyattā paccuppannaparibhuttapaccavekkhaṇā nāma hoti. Pure paribhuttaṃ tato pacchā catūsu koṭṭhāsesu paccavekkhato supariniṭṭhitabhuñjanakiriyattā atītaparibhuttapaccavekkhaṇā nāma hoti. Ettakaṃ paccavekkhaṇāya khettaṃ, na tato pubbe pacchā vā. Yathāha aṭṭhakathāyaṃ ‘‘sīlavato appaccavekkhitaparibhogo iṇaparibhogo nāma. Tasmā cīvaraṃ paribhoge paribhoge…pe… bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭatī’’ti, tasmā hiyyo paribhuttassa iṇaparibhogattā taṃ anāmasitvā ajja paribhuttesu atītapaccuppannesu bhagavato vacanassa anukaraṇena vattamānavibhattiyuttena ‘‘paṭisevāmī’’ti kiriyāpadena paccavekkhaṇā sūpapannā hotīti daṭṭhabbā. Īdisapaccavekkhaṇameva sandhāya vimativinodaniyādīsu (vi. vi. ṭī. 1.585) ‘‘paccayasannissitasīlassa atītapaccavekkhaṇāya visujjhanato’’ti vuttaṃ.
其中,无论是今日、昨日,或更早之前,因受用已完成、享用行为已圆满完成,故名为过去。其中,昨日或更早之前所受用之资具,因已越过黎明升起之时,不应省察,即使省察亦等同未省察,住于负债受用之处。注疏中说:『若彼未省察而黎明升起,则住于负债受用之处。』然而,今日对衣与住所每次受用时、对钵食每次吞咽时、对药于领受时与受用时省察,因享用行为尚未圆满完成,故名为现在受用资具之省察。先前已受用,其后于四分位中省察,因享用行为已圆满完成,故名为过去受用资具之省察。省察之范围仅此而已,不在此前或此后。如注疏中说:『持戒者未省察之受用,名为负债受用。因此,对衣每次受用时……乃至……对药之领受与受用,因有念于资具之缘故,是适当的。』因此,昨日所受用者因属负债受用,不提及彼,对今日所受用之过去与现在资具,依世尊言教之仿效,以现在时态相应之『我受用』动词来省察,应视为极为适当。正是指向如此之省察,在《疑惑消除》等处说:『因依资具戒以过去省察而清净。』
Evaṃ paccayasannissitasīlassa suddhiṃ dassetvā idāni teneva pasaṅgena sabbāpi suddhiyo dassetuṃ ‘‘catubbidhā hi suddhī’’tiādimāha. Tattha sujjhati etāyāti suddhi, yathādhammaṃ desanāva suddhi desanāsuddhi. Vuṭṭhānassapi cettha desanāya eva saṅgaho daṭṭhabbo. Chinnamūlāpattīnaṃ pana abhikkhutāpaṭiññāyeva desanā. Adhiṭṭhānavisiṭṭho saṃvarova suddhi saṃvarasuddhi. Dhammena samena paccayānaṃ pariyeṭṭhi eva suddhi pariyeṭṭhisuddhi. Catūsu paccayesu vuttavidhinā paccavekkhaṇāva suddhi paccavekkhaṇasuddhi. Esa tāva suddhīsu samāsanayo. Suddhimantesu sīlesu pana desanā suddhi etassāti desanāsuddhi. Sesesupi eseva nayo. Na punevaṃ karissāmīti ettha evanti saṃvarabhedaṃ sandhāyāha. Pahāyāti vajjetvā, akatvāti attho. Vimativinodaniyaṃ pana ‘‘sujjhati desanādīhi, sodhīyatīti vā suddhi, catubbidhasīlaṃ. Tenāha ‘desanāya sujjhanato’tiādi. Ettha desanāggahaṇena vuṭṭhānampi chinnamūlānaṃ abhikkhutāpaṭiññāpi saṅgahitā. Chinnamūlāpattīnampi hi pārājikāpattivuṭṭhānena heṭṭhāparirakkhitaṃ bhikkhusīlaṃ visuddhaṃ nāma hoti. Tena tesaṃ maggapaṭilābhopi sampajjatī’’ti vuttaṃ.
如是显示依资具戒之清净后,现在以此因缘显示一切清净,故说『清净有四种』等。其中,以此而清净者为清净,如法之说示即是清净,即说示清净。此处还原之摄属亦应视为仅在说示中。然而对于根已断之罪,仅有屡次之承认即是说示。以决意为特相之防护本身即是清净,即防护清净。如法平等地寻求资具本身即是清净,即寻求清净。对四资具以所说方式省察本身即是清净,即省察清净。此为清净之总说方式。然而在具清净之诸戒中,说示是此之清净,故为说示清净。其余亦同此方式。『我将不再如此作』,此处『如此』一词指向防护之区别而说。『舍弃』者,即避免,意为不作。然而在《疑惑消除》中说:『以说示等而清净,或被净化,故为清净,即四种戒。因此说『因说示而清净』等。此处以说示之摄取,还原亦被摄入,根已断者之屡次承认亦被摄入。因为即使根已断之罪,以巴拉基咖罪之还原,下方未守护之比库戒亦名为清净。由此,彼等亦能成就道之获得。』
Tattha desīyati uccārīyatīti desanā, disī uccāraṇeti dhātu, desīyati ñāpīyati etāyāti vā desanā, disa pekkhaneti dhātu. Ubhayathāpi viratipadhānakusalacittasamuṭṭhito desanāvacībhedasaddo. Saṃvaraṇaṃ saṃvaro, saṃ-pubba vara saṃvaraṇeti dhātu, satipadhāno cittuppādo. Pariyesanā pariyeṭṭhi, pari-pubba isa pariyesaneti dhātu, vīriyapadhāno cittuppādo. Paṭi punappunaṃ ogāhetvā ikkhanā paccavekkhaṇā, paṭi-pubba ava-pubba ikkha dassanaṅkesūti dhātu, paññāpadhāno cittuppādo. Tesu desanāya vacībhedasaddabhāvato vacībhedaṃ kātuṃ asakkontassa ca dutiyakaṃ alabhantassa ca na sampajjati, sesā pana cittuppādamattabhāvato vacībhedaṃ kātuṃ asakkontassapi dutiyakaṃ alabhantassapi sampajjanti eva, tasmā gilānādikālesu paccavekkhaṇāpāṭhaṃ paṭhitumasakkontenapi atthaṃ manasi katvā citteneva paccavekkhaṇā kātabbāti.
其中,被说示、被说出,故为说示,『disa 说出』为词根,或以此而被说示、被告知,故为说示,『disa 观看』为词根。两种方式皆为以离为主之善心所生之说示语破音声。防护为防护,『sam 前缀 vara 防护』为词根,以念为主之心生起。寻求为寻求,『pari 前缀 isa 寻求』为词根,以精进为主之心生起。反复深入观察为省察,『paṭi 前缀 ava 前缀 ikkha 于见等』为词根,以慧为主之心生起。其中,说示因为语破音声之性质,对不能作语破者与不得第二者不能成就,然而其余因仅为心生起之性质,即使对不能作语破者与不得第二者亦能成就,因此在病等时,即使不能诵读省察文,亦应作意其义,仅以心作省察。
Dātabbaṭṭhena dāyaṃ, taṃ ādiyantīti dāyādā, ananuññātesu sabbena sabbaṃ paribhogābhāvato anuññātesuyeva ca paribhogasabbhāvabhāvato bhikkhūhi paribhuñjitabbapaccayā bhagavato santakā. Dhammadāyādasuttañcettha sādhakanti ‘‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā , atthi me tumhesu anukampā, kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’ti evaṃ pavattaṃ dhammadāyādasuttañca (ma. ni. 1.29) ettha etasmiṃ atthe sādhakaṃ. Avītarāgānaṃ taṇhāvasīkatāya paccayaparibhoge sāmibhāvo natthi, tadabhāvena vītarāgānaṃ tattha sāmibhāvo yathāruci paribhogasabbhāvato. Tathā hi te paṭikūlampi appaṭikūlākārena appaṭikūlampi paṭikūlākārena tadubhayampi vajjetvā ajjhupekkhaṇākārena paccaye paribhuñjanti, dāyakānañca manorathaṃ paripūrenti. Tenāha ‘‘te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantī’’ti. Yo panāyaṃ sīlavato puthujjanassa paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā ānaṇyaparibhogo nāma hoti. Yathā pana iṇāyiko attano ruciyā icchitaṃ desaṃ gantuṃ na labhati, evaṃ iṇaparibhogayutto lokato nissarituṃ na labhatīti tappaṭipakkhattā sīlavato paccavekkhitaparibhogo ānaṇyaparibhogoti vuccati, tasmā nippariyāyato catuparibhogavinimutto visuṃyevāyaṃ paribhogoti veditabbo, so idha visuṃ na vutto, dāyajjaparibhogeyeva vā saṅgahaṃ gacchatīti. Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva vuccati.
以应施予之义为遗产,领受彼者为继承者,因于未允许者完全无受用,仅于已允许者有受用之可能性,故比库们应受用之资具是世尊之遗产。《法继承者经》于此为证成:『诸比库,汝等应成为我之法继承者,勿为物继承者。我对汝等有悲愍:如何我之弟子们应成为法继承者,而非物继承者?』如是进行之《法继承者经》于此在此义中为证成。未离贪者因被渴爱所支配,于资具受用中无主人性,因彼之不存在,离贪者于彼处有主人性,因随意受用之可能性。如是,彼等对厌恶者以不厌恶之相、对不厌恶者以厌恶之相、舍弃两者以舍置之相受用资具,并圆满施者之愿望。因此说:『因彼等已超越渴爱之奴役,成为主人而受用。』然而此持戒凡夫之省察受用,因与负债受用相对,名为无债受用。然而如负债者不能依自己之意欲前往所欲之处,如是负债受用者不能从世间出离,因与彼相对,故持戒者之省察受用称为无债受用,因此应知,从究竟义而言,仅解脱四种受用者此受用为纯净,此处未说纯净,或仅摄入遗产受用中。持戒者因具足此学,故称为有学。
Sabbesanti ariyānaṃ puthujjanānañca. Kathaṃ puthujjanānaṃ ime paribhogā sambhavantīti? Upacāravasena. Yo hi puthujjanassapi sallekhapaṭipattiyaṃ ṭhitassa paccayagedhaṃ pahāya tattha anupalittena cittena paribhogo, so sāmiparibhogo viya hoti. Sīlavato pana paccavekkhitaparibhogo dāyajjaparibhogo viya hoti dāyakānaṃ manorathassāvirādhanato. Tena vuttaṃ ‘‘dāyajjaparibhogeyeva vā saṅgahaṃ gacchatī’’ti. Kalyāṇaputhujjanassa paribhoge vattabbameva natthi tassa sekkhasaṅgahato. Sekkhasutta ñhetassa (a. ni. 3.86) atthassa sādhakaṃ.
『一切』者,圣者与凡夫。如何凡夫有此等受用?以近似之方式。因为即使凡夫住于减损行道中,舍弃对资具之贪求,以不染着之心于彼处受用,此如主人受用。然而持戒者之省察受用如遗产受用,因不违背施者之愿望。因此说:『或仅摄入遗产受用中。』对善凡夫之受用不应说,因彼摄入有学中。《有学经》确实为此义之证成。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.585) pana ‘‘dātabbaṭṭhena dāyaṃ, taṃ ādiyantīti dāyādā. Sattannaṃ sekkhānanti ettha kalyāṇaputhujjanāpi saṅgahitā tesaṃ ānaṇyaparibhogassa dāyajjaparibhoge saṅgahitattāti veditabbaṃ. Dhammadāyādasuttanti ‘‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’tiādinā pavattaṃ suttaṃ (ma. ni. 1.29). Tattha ‘‘mā me āmisadāyādāti evaṃ me-saddaṃ ānetvā attho veditabbo. Evañhi yathāvuttatthasādhakaṃ hotī’’ti vuttaṃ. Tattha me mama āmisadāyādā catupaccayabhuñjakāti bhagavato sambandhabhūtassa sambandhībhūtā paccayā vuttā, tasmā dāyakehi dinnāpi paccayā bhagavatā anuññātattā bhagavato paccayāyeva hontīti etassa atthassa dhammadāyādasuttaṃ sādhakaṃ hotīti atthoti vuttaṃ.
然而在《疑惑消除》中说:『以应施予之义为遗产,领受彼者为继承者。「七有学」此处善凡夫亦被摄入,应知彼等之无债受用摄入遗产受用中。《法继承者经》者,即以「诸比库,汝等应成为我之法继承者,勿为物继承者」等进行之经。其中「勿为我之物继承者」,如是引入「我」字,应知其义。如是才成为如所说义之证成。』其中,「我之」即我之物继承者、四资具享用者,说为属于世尊之关联者所关联之资具,因此即使由施者所施之资具,因世尊允许,故为世尊之资具,《法继承者经》为此义之证成,此为所说之义。
Lajjinā saddhiṃ paribhogo nāma lajjissa santakaṃ gahetvā paribhogo. Alajjinā saddhinti etthāpi eseva nayo. Ādito paṭṭhāya hi alajjī nāma natthīti iminā diṭṭhadiṭṭhesuyeva āsaṅkā na kātabbāti dasseti. Attano bhārabhūtā saddhivihārikādayo. Tepi nivāretabbāti yo passati, tena nivāretabbāti pāṭho. Aṭṭhakathāyaṃ pana ‘‘yopi attano bhārabhūtena alajjinā saddhiṃ paribhogaṃ karoti, sopi nivāretabbo’’ti pāṭho dissati, tathāpi atthato ubhayathāpi yujjati. Attano saddhivihārikādayopi alajjibhāvato nivāretabbā. Alajjīhi saddhivihārikādīhi ekasambhogaṃ karontā aññepi nivāretabbāva. Sace naoramati, ayampi alajjīyeva hotīti ettha evaṃ nivārito so puggalo alajjinā saddhiṃ paribhogato oramati viramati, iccetaṃ kusalaṃ. No ce oramati, ayampi alajjīyeva hoti, tena saddhiṃ paribhogaṃ karonto sopi alajjīyeva hotīti attho. Tena vuttaṃ ‘‘evaṃ eko alajjī alajjisatampi karotī’’ti. Adhammiyoti anesanādīhi uppanno. Dhammiyoti bhikkhācariyādīhi uppanno. Saṅghasseva detīti bhattaṃ aggahetvā attanā laddhasalākaṃyeva deti.
「与有惭者共受用」者,取有惭者之所有而受用,名为受用。「与无惭者」,此处亦同此理。从最初起即无所谓无惭者,以此显示不应对已见已见者生起疑虑。「自己之负担者」,即同住弟子等。「彼等亦应制止」,见者应制止之,此为读法。然而在注疏中,读法为「凡与自己之负担者即无惭者共受用者,彼亦应制止」,如是依义理,两种读法皆可成立。自己之同住弟子等,因无惭性故应制止。与无惭之同住弟子等行同一受用之其他人,亦应制止。若不停止,此人亦成无惭者。此中,如是被制止之彼人,若从与无惭者共受用中停止、远离,此为善。若不停止,此人亦成无惭者,与彼共受用者,彼亦成无惭者,此为义理。故说「如是一个无惭者能造就百个无惭者」。「非法」者,由邪命等所生。「如法」者,由乞食行等所生。「唯施与僧团」者,不取食物,唯施与自己所得之筹。
Vimativinodaniyaṃ pana ‘‘lajjinā saddhiṃ paribhogoti dhammāmisavasena missībhāvo. Alajjinā saddhinti etthāpi eseva nayo. Ādito paṭṭhāya hi alajjī nāma natthīti iminā diṭṭhadiṭṭhesu āsaṅkā nāma na kātabbā, diṭṭhasutādikāraṇe sati eva kātabbāti dasseti. Attano bhārabhūtā saddhivihārikādayo. Sace na oramatīti agatigamanavasena dhammāmisaparibhogato na oramati. Āpatti nāma natthīti idaṃ alajjīnaṃ dhammenuppannapaccayaṃ dhammakammañca sandhāya vuttaṃ. Tesampi hi kuladūsanādisamuppannaṃ paccayaṃ paribhuñjantānaṃ vaggakammādīni karontānañca āpatti eva. ‘Dhammiyādhammiyaparibhogo paccayavaseneva veditabbo’ti vuttattā heṭṭhā lajjiparibhogālajjiparibhogā paccayavasena ekakammādivasena ca vuttā evāti veditabbaṃ. Teneva duṭṭhadosasikkhāpadaṭṭhakathāyaṃ (pārā. aṭṭha. 2.385-386) codakacuditakabhāve ṭhitā dve alajjino dhammaparibhogampi sandhāya ‘ekasambhogaparibhogā hutvā jīvathā’ti vuttā tesaṃ aññamaññaṃ dhammāmisāparibhoge virodhābhāvā. Lajjīnameva hi alajjinā saha tadubhayaparibhogo na vaṭṭatī’’ti vuttaṃ.
然而在《疑惑消除》中说:「与有惭者共受用」者,依法食之混合状态。「与无惭者」,此处亦同此理。从最初起即无所谓无惭者,以此显示不应对已见已见者生起疑虑,唯于见闻等因缘存在时方应生起。「自己之负担者」,即同住弟子等。「若不停止」者,依无可去处之去处,不从法食受用中停止。「无有罪」者,此是关于无惭者之如法所生资具及如法甘马而说。彼等受用由坏族姓等所生之资具者,行别众甘马等者,确有罪。因说「如法与非法之受用,唯应依资具而知」,故下文所说有惭受用与无惭受用,应知唯依资具及单一甘马等而说。正因如此,在《坏恶戒学处注疏》中,处于举罪者与被举者状态之二无惭者,亦关于如法受用而说「汝等行同一受用而活」,因彼等互相之法食受用无有违背。唯有惭者与无惭者之彼二者受用不许可。
Sacepana lajjī alajjiṃ paggaṇhāti…pe… antaradhāpetīti ettha kevalaṃ paggaṇhitukāmatāya evaṃ kātuṃ na vaṭṭati, dhammassa pana sāsanassa sotūnañca anuggahatthāya vaṭṭatīti veditabbaṃ. Purimanayena ‘‘so āpattiyā kāretabbo’’ti vuttattā imassa āpattiyevāti vadanti. Uddesaggahaṇādinā dhammassa paribhogo dhammaparibhogo. Dhammānuggahena gaṇhantassa āpattiyā abhāvepi thero tassa alajjibhāvaṃyeva sandhāya ‘‘pāpo kirāya’’ntiādimāha. Tassa pana santiketi mahārakkhitattherassa santike.
「若有惭者扶持无惭者……乃至……令隐没」,此中仅以欲扶持之意如是作不许可,然为法、为教、为听者之利益故则许可,应如是知。依前理说「彼应令作罪」,故说此即有罪。「以诵习受持等受用法」,名为法受用。虽无以法利益而取之罪,长老关于彼之无惭性而说「此人实恶」等。「于彼处」者,于大护长老处。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.585) pana imasmiṃ ṭhāne vitthārato vinicchitaṃ. Kathaṃ? Dhammaparibhogoti ‘‘ekakammaṃ ekuddeso’’tiādinā vuttasaṃvāso ceva nissayaggahaṇādiko 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 gehassitapemena vā taṃ alajjiṃ paggaṇhanto lajjī sāsanaṃ antaradhāpeti nāmāti dasseti. Evaṃ gahaṭṭhādīsu upatthambhito alajjī balaṃ labhitvā pesale abhibhavitvā na cirasseva sāsanaṃ uddhammaṃ ubbinayaṃ karotīti.
然而在《疑惑消除》中,于此处详细决择。如何?「法受用」者,应知以「单一甘马、单一诵戒」等所说之共住,及受依止等,一切无利养之受用。因说「彼不应令作罪」,应知有惭者扶持无惭者有罪。「另一者」,即有惭者。彼扶持自己之无惭者,亦有罪。以此显示:有惭者因此而得称赞等利得,或因重利养性,或因俗家之爱,扶持彼无惭者,名为令教隐没。如是在家等所支持之无惭者得力后,压伏善良者,不久即令教成非法、非律。
Dhammaparibhogopi tattha vaṭṭatīti iminā āmisaparibhogato dhammaparibhogova garuko, tasmā ativiya alajjīvivekena kātabboti dasseti. ‘‘Dhammānuggahena uggaṇhituṃ vaṭṭatī’’ti vuttattā alajjussannatāyasāsane osakkante, lajjīsu ca appahontesu alajjiṃ pakatattaṃ gaṇapūrakaṃ gahetvā upasampadādikaraṇena ceva keci alajjino dhammāmisaparibhogena saṅgahetvā sesālajjigaṇassa niggahena ca sāsanaṃ paggaṇhitumpi vaṭṭati eva.
「法受用于彼处亦许可」,以此显示:法受用比利养受用更重,故应极力以无惭远离而作。因说「以法利益而受持许可」,故于无惭者增盛、教衰退时,有惭者力弱时,取无惭者为本性之僧数满足者,以作达上等,及摄受某些无惭者以法食受用,并以制伏其余无惭众,扶持教亦确实许可。
Keci pana ‘‘koṭiyaṃ ṭhito ganthoti vuttattā ganthapariyāpuṇanameva dhammaparibhogo, na ekakammādi, tasmā alajjīhi saddhiṃ uposathādikaṃ kammaṃ kātuṃ vaṭṭati, āpatti natthī’’ti vadanti, taṃ na yuttaṃ, ekakammādīsu bahūsu dhammaparibhogesu alajjināpi saddhiṃ kattabbāvatthāyattaṃ dhammaparibhogaṃ dassetuṃ idha nidassanavasena ganthasseva samuddhaṭattā. Na hi ekakammādiko vidhi dhammaparibhogo na hotīti sakkā vattuṃ anāmisattā dhammāmisesu apariyāpannassa ca kassaci abhāvā. Teneva aṭṭhasāliniyaṃ dhammapaṭisanthārakathāyaṃ (dha. sa. aṭṭha. 1351) ‘‘kammaṭṭhānaṃ kathetabbaṃ, dhammo vācetabbo…pe… abbhānavuṭṭhānamānattaparivāsā dātabbā, pabbajjāraho pabbājetabbo, upasampadāraho upasampādetabbo…pe… ayaṃ dhammapaṭisanthāro nāmā’’ti evaṃ saṅghakammādipi dhammakoṭṭhāse dassitaṃ. Tesu pana dhammakoṭṭhāsesu yaṃ gaṇapūrakādivasena 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, āmisadāne viya āpatti natthi. Nissayadānampi terasasammutidānādi ca vattapaṭipattisādiyanādiparibhogassapi hetuttā na vaṭṭati.
然而有些人说:「因说『住于边际者为经典』,唯经典之学习为法受用,非单一甘马等,故与无惭者作伍波萨他等甘马许可,无罪」,此不合理。于单一甘马等众多法受用中,为显示依应与无惭者共作之状态之法受用,此处以举例之方式唯举出经典。不能说单一甘马等规定之法受用非法受用,因无利养性,且无任何不摄于法食者。正因如此,在《殊胜义》之法施设说中说:「应说业处,应诵法……乃至……应给与出罪、僧悦、别住,应出家者应令出家,应达上者应令达上……乃至……此名为法施设」,如是僧甘马等亦显示于法部分中。然而于彼等法部分中,凡依僧数满足者等而期待无惭者,作伍波萨他等,或于彼等处作法受持、受依止等,此既是法亦是受用,故名为法受用。此无如是因缘不许可作,作者既有无惭受用亦有恶作。然而凡不期待无惭百人,作诃责等制伏甘马,或别住等助益甘马,或受持问答施与等,此唯是法,非受用。此许可相应者作,如施与利养,无罪。施与依止及十三羯磨施与等,因亦是行道实践、随喜等受用之因,故不许可。
Yo pana mahāalajjī uddhammaṃ ubbinayaṃ satthusāsanaṃ karoti, tassa saddhivihārikādīnaṃ upasampadādi upakārakammampi uggahaparipucchādānādi ca kātuṃ na vaṭṭati, āpatti eva hoti, niggahakammameva kātabbaṃ. Teneva alajjipaggahopi paṭikkhitto. Dhammāmisaparibhogavivajjanenapi hi dummaṅkūnaṃ puggalānaṃ niggahova 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 aphāsuvihārāya saddhammaparihānādiatthāya 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 ceva 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 aniggahitā siyuṃ, saṅghe kalahādiṃ vaḍḍhetvā uposathādisāmaggikammapaṭibāhanādinā pesalānaṃ aphāsuṃ katvā kamena te devadattavajjiputtakādayo viya parisaṃ vaḍḍhetvā attano vippaṭipattiṃ dhammato vinayato dīpentā saṅghabhedādimpi katvā na cirasseva sāsanaṃ antaradhāpeyyuṃ. Tesu pana saṅghato bahikaraṇādivasena niggahitesu sabbopi ayaṃ upaddavo na hoti. Vuttañhi ‘‘dussīlapuggale nissāya uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni na pavattanti, sāmaggī na hoti…pe… dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti, tato pesalā bhikkhū phāsu viharantī’’ti, tasmā ekakammādidhammaparibhogova āmisaparibhogatopi ativiya alajjīvivekena kātabbo, āpattikaro ca saddhammaparihānihetuttāti veditabbaṃ.
若有大无惭者,行违法、违律、违师教之事,则对其同住弟子等,不应为达上等利益甘马,不应为教授、询问、施与等,唯有犯而已,应作惩治甘马。因此,亦禁止摄受无惭者。实则,通过避离法食受用,所意图者唯是惩治恶行人,此为令善良者安乐住、正法久住、律之随护等目的,此即学处制定之意义。是故,凡为支持恶行者、令善良者不安乐住、令正法衰退等目的之事,无论是受用或非受用,一切皆不应作。如是作者,令教法隐没,且犯罪。此中,于法食受用中,无惭者之单白甘马等法受用,令善良者不安乐住、令正法衰退等,非如是之资具受用。实非仅以无惭者之资具受用,令善良者不安乐住等,而是以如前所说之法受用而有。通过避离彼,则有安乐住等。如是,已作学处违犯之无惭人,进入伍波萨他等时,应由比库们对其说『汝等于身门及语门作违犯』等。应如律而住者,应以僧团驱摈等方式善加惩治。不如是作而与彼等共住者,亦成无惭,因有『一无惭者亦令百人成无惭』等语故。若彼等如是不被惩治,则于僧团中增长诤论等,以阻碍伍波萨他等和合甘马等令善良者不安,渐次如迭瓦达德、瓦基子等,增长徒众,显示自己之邪行为法、为律,乃至作僧团破裂等,不久即令教法隐没。然若以僧团驱摈等方式惩治彼等,则一切此等过患皆不生。已说『依止破戒人,伍波萨他不立,自恣不立,僧团甘马不行,和合不成……然破戒者被惩治时,一切此等过患皆不生,由此善良比库们安乐而住』,是故,单白甘马等法受用,较资具受用更应以避离无惭者而作,应知犯罪者为正法衰退之因。
Apica ‘‘uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni na pavattantī’’ti 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, gāmantaranadīpārarattivippavāsagaṇamhā ohīyanāpattīhi na muccati…pe… alajjiniyo honti, saṅgahaṃ pana karonti, tāpi pariccajitvā aññattha gantuṃ labhatī’’ti evaṃ alajjinīsu dutiyikāgahaṇādīsu saṃvāsāpattiparihārāya nadīpārāgamanādigarukāpattiṭṭhānānaṃ anuññātattā tatopi alajjisaṃvāsāpatti eva saddhammaparihāniyā hetubhūto garukatarāti viññāyati. Na hi lahukāpattiṭṭhānaṃ vā 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,『伍波萨他不立,自恣不立,僧团甘马不行』,如是与无惭者不作僧团甘马,于注疏中已显示,此亦成就。如是,于转性比库前往比库尼住处之行仪说中『若彼等可亲近、可摄受、有惭,不应激怒彼等而往他处。若往,则不免于村间、河彼岸、夜别离、众数之减少等罪……若无惭,然作摄受,舍弃彼等亦得往他处』,如是,于无惭尼众中,为避免共住罪,许可渡河彼岸等重罪处,由此亦知,与无惭者共住之罪,实为正法衰退之因,更为严重。诸师不许为避轻罪处或无罪处而违犯重罪处。如是,于不共住句之注疏中『与一切有惭人同学应学之法故,名为同学者。此中,因一切有惭者于此等甘马等中共住,无一人于彼外可见,是故取一切彼等,此名为共住』,如是显示,唯与有惭者之单白甘马等共住为应当。
Yadi evaṃ kasmā asaṃvāsikesu alajjī na gahitoti? Nāyaṃ virodho, ye gaṇapūrake katvā kataṃ kammaṃ kuppati, tesaṃ pārājikādiapakatattānaññeva asaṃvāsikattena gahitattā. Alajjino pana pakatattabhūtāpi santi, te ce gaṇapūrakā 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 honti.
若如是,何故于不共住者中不取无惭者耶?此非矛盾。凡作为众数而作之甘马被破坏者,彼等以巴拉基咖等不还俗故,唯以不共住性而被取。然无惭者,虽为还俗者亦有,彼等若成为众数而成就甘马,仅作而以非理行事者,成为犯罪者,如互相犯同类罪者。因无惭性与有惭性,于凡夫系属于心刹那,非一切时。实于故意违犯心生起时成无惭者,以『我不再作如是』之心,成有惭者。
Tesu ca ye pesalehi ovadiyamānāpi na oramanti, punappunaṃ karonti, te eva asaṃvasitabbā, na itare lajjidhamme okkantattā, tasmāpi alajjino asaṃvāsikesu agaṇetvā tapparivajjanatthaṃ sodhetvāva uposathādikaraṇaṃ anaññātaṃ. 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. 233) ca pārisuddhiuposathe ‘‘parisuddho ahaṃ, bhante, parisuddhoti maṃ dhārethā’’ti (mahāva. 168) ca evaṃ uposathaṃ karontānaṃ parisuddhatā ca pakāsitā, vacanamattena anoramantānañca uposathapavāraṇaṭṭhapanavidhi ca vutto, sabbathā lajjidhammaṃ anokkamantehi saṃvāsassa ayuttatāya nissayadānaggahaṇapaṭikkhepo, tajjanīyādiniggahakammakaraṇaukkhepanīyakammakaraṇena sānuvattakaparisassa alajjissa asaṃvāsikattapāpanavidhi ca vutto, tasmā yathāvuttehi suttantanayehi, 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 pārājikādiasaṃvāsikāpatti atthi, tehi dīpitānaṃ dasannaṃ vatthūnaṃ lahukāpattivisayattāti vuttaṃ.
其中,虽被善良者教诫亦不退转、再再作者,彼等即不应共住,非其余者,因已入有惭法故。是故亦不计无惭者于不共住者中,为避离彼而唯净化后作伍波萨他等,非其他。如是,以『具寿们应告清净,我将诵巴帝摩卡』等,显示对不清净众作伍波萨他为不应理;以『若有罪者,应发露……安乐』等,如是说令无惭者亦安立于有惭法而作伍波萨他之方式;以『此中清净否……具寿们清净』,于清净伍波萨他;以『尊者,我清净,请持我为清净』,如是显示作伍波萨他者之清净性;说仅以言不退转者之停止伍波萨他、自恣之法;以一切不入有惭法者共住为不应理,禁止施与依止、受持;说作呵责等惩治甘马、作驱摈甘马,令随顺众之无惭者成不共住者之法。是故,以如前所说之经典方法、注疏之语,与一切无惭者,无论还俗或不还俗,单白甘马等共住皆不应当,作者唯有犯,为惩治恶行人故制定一切学处,应于此得结论。因此,于第二结集时,虽还俗之无惭瓦基子等,被亚萨长老等以大精勤从僧团分离。实彼等无巴拉基咖等不共住罪,因彼等所显示之十事为轻罪所摄故,如是已说。
Tassa santiketi mahārakkhitattherassa santike. · 『在他近旁』者，即在大护长老近旁也。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 以上，载于作为《律摄》注释的《律庄严》之中，
Rūpiyādipaṭiggahaṇavinicchayakathālaṅkāro nāma · 名为「关于受取金钱等的判定论庄严」，
Dvādasamo paricchedo. · 第十二章。