17. Mañcapīṭhādisaṅghikasenāsanesupaṭipajjitabbavinicchayakathā · 17. 对床座等僧伽住处应行抉择论
17. Mañcapīṭhādisaṅghikasenāsanesupaṭipajjitabbavinicchayakathā十七、关于在僧团所有的床、椅等住处中应当履行之判定的论说
§82
82. Evaṃ sahaseyyavinicchayaṃ kathetvā idāni saṅghike vihāre seyyāsu kattabbavinicchayaṃ kathetuṃ ‘‘vihāre saṅghike seyya’’ntyādimāha. Tattha samaggaṃ kammaṃ samupagacchatīti saṅgho, ayameva vacanattho sabbasaṅghasādhāraṇo. Saṅghassa dinno saṅghiko, viharati etthāti vihāro, tasmiṃ. Sayanti etthāti seyyā, taṃ. Asantharīti santharitvāna. Pakkamanaṃ pakkamo, gamananti attho. ‘‘Vihāre saṅghike seyyaṃ, santharitvāna pakkamo’’ti imassa uddesapāṭhassa saṅghike vihāre…pe… pakkamananti attho daṭṭhabboti yojanā. Tatrāti tasmiṃ pakkamane ayaṃ īdiso mayā vuccamāno vinicchayo veditabboti attho. Katamo so vinicchayoti āha ‘‘saṅghike…pe… pācittiya’’nti. Aparikkhittassa upacāro nāma senāsanato dve leḍḍupātā. Pācittiyanti paṭhamaṃ pādaṃ atikkāmentassa dukkaṭaṃ, dutiyātikkame pācittiyaṃ. Kathaṃ viññāyaticcāha ‘‘yo pana bhikkhu…pe… vacanato’’ti.
82. 如此述说关于众卧具的处置之后，现在论及僧房中卧具的配置定制，称之为“僧房中的卧具”等。其意谓众僧共同行动而成，僧团即其义，谓众僧共有之义在此。授予众僧者为僧团，居住之处谓为房，众僧卧具即该房中的卧具。所谓“已整理好”者，即指已清洁或布置妥当。行进谓行走、进退。故“在僧房中已整理完毕的卧具，应即行退去”，此段意旨为明示对该僧房卧具处置之规仪。在此“退去”的含义应理解为离开此处之行为。此时“以此为指示，即制定规则”。何谓规则？即指“僧房卧具的不当使用罪”。未获批准的使用，称为“临时机构的宿处”即临时建筑的宿舍。巴吉堤亚罪指对初次过犯的恶行为，重犯则为巴吉堤亚。如何能知晓？即有经文明示“若有比库……”等语。
Tattha saṅghiko vihāro pākaṭo, seyyā apākaṭā, sā katividhāiccāha ‘‘seyyā nāma…pe… dasavidhā’’ti. Tatthāpi katamā bhisi, katamā cimilikādayoti āha ‘‘tattha bhisīti…pe… esa nayo paṇṇasanthāre’’ti. Tattha mañce attharitabbāti mañcakabhisi, evaṃ itaratra, vaṇṇānurakkhaṇatthaṃ katāti paṭakhaṇḍādīhi sibbitvā katā. Bhūmiyaṃ attharitabbāti cimilikāya sati tassā upari, asati suddhabhūmiyaṃ attharitabbā. Sīhadhammādīnaṃ pariharaṇe evapaṭikkhepoti iminā mañcapīṭhādīsu attharitvā puna saṃharitvā ṭhapanādivasena attano atthāya pariharaṇameva na vaṭṭati, bhūmattharaṇādivasena paribhogo pana attano pariharaṇaṃ na hotīti dasseti. Khandhake hi ‘‘antopi mañce paññattāni honti, bahipi mañce paññattāni hontī’’ti evaṃ attano atthāya mañcādīsu paññapetvā pariharaṇavatthusmiṃ ‘‘na, bhikkhave, mahācammāni dhāretabbāni sīhacammaṃ byagghacammaṃ dīpicammaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 255) paṭikkhepo kato, tasmā vuttanayenevettha adhippāyo daṭṭhabbo. Sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.112) pana ‘‘yadi evaṃ ‘pariharaṇeyeva paṭikkhepo’ti idaṃ kasmā vuttanti codanaṃ katvā ‘anujānāmi, bhikkhave, sabbaṃ pāsādaparibhoga’nti (cūḷava. 320) vacanato puggalikepi senāsane senāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭati. Evamidaṃ bhūmattharaṇavasena paribhuñjituṃ vaṭṭamānampi attano santakaṃ katvā taṃ taṃ vihāraṃ haritvā paribhuñjituṃ na vaṭṭatīti dassanatthaṃ pariharaṇeyeva paṭikkhepo veditabbo’’ti vuttaṃ.
在此，僧房为公开场所，卧具则非公开区，有多种种类，此称“卧具共有十种形式”。其中所谓的‘被盖物’和‘帐篷’即此类。所谓‘被盖’者，即五十张布匹拼接而成的布料。在不同场合下，卧具之用途亦不同，此包含如毯子般的铺盖物以及各类遮盖物。按照《律藏》篇章，卧具类的宿舍内亦有既定条例，且卧具品种繁多。在自身利益保护方面，应先把卧具、座垫等处加以防护，已保证其纯净，否则纯净地面用具无法保障。以霸道之重物如狮皮及其它覆盖之物来保护卧具，则显示其用具的用途单纯是为了保护自己，而非过度享用。而进一步经文云：在保护时不得持有狮皮、虎皮、鹿皮等，若持有则犯重罪，因而可见此处分法应有严格限制。在《律藏•巴吉堤亚》中对此有指导，其含义即为行为准则。且在《觉义疏》解释中提及这种禁止是为了限制个人以地面物资加以私用的行为，因此禁止将卧具等做过度私用，否则如有使用权属冲突不当，即属违规。
Pāvāro kojavoti paccattharaṇatthāyeva ṭhapitā uggatalomā attharaṇavisesā. Ettakameva vuttanti aṭṭhakathāsu (pāci. aṭṭha. 116) vuttaṃ. ‘‘Idaṃ aṭṭhakathāsu tathāvuttabhāvadassanatthaṃ vuttaṃ, aññampi tādisaṃ mañcapīṭhesu attharitabbaṃ attharaṇamevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. dutiyasenāsanasikkhāpadavaṇṇanā) pana ‘‘paccattharaṇaṃ nāma pāvāro kojavo’’ti niyametvā vuttaṃ, tasmā gaṇṭhipadesu vuttaṃ iminā na sameti, ‘‘vīmaṃsitvā gahetabba’’nti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.116) vuttaṃ. Vīmaṃsite pana evamadhippāyo paññāyati – mātikāṭṭhakathāpi aṭṭhakathāyeva, tasmā mahāaṭṭhakathādīsu vuttanayena ‘‘pāvāro kojavo’’ti niyametvā vuttaṃ, evaṃ niyamane satipi yathā ‘‘laddhātapatto rājakumāro’’ti ātapattassa laddhabhāveyeva niyametvā vuttepi nidassananayavasena rājakakudhabhaṇḍasāmaññena samānā vālabījanādayopi vuttāyeva honti, evaṃ ‘‘pāvāro kojavo’’ti niyametvā vuttepi nidassananayavasena tehi mañcapīṭhesu attharitabbabhāvasāmaññena samānā aññe attharaṇāpi vuttāyeva honti, tasmā gaṇṭhipadesu vuttavacanaṃ aṭṭhakathāvacanassa paṭilomaṃ na hoti, anulomamevāti daṭṭhabbaṃ.
关于保洁事宜，则以‘洁净工具’如扫帚等为宜，目的是维持卧具和其附属物的清洁。此内容同样见于注释书中，并明确指出洁净工具的作用。并在三种特定语境的词语中有所引用。至于《律藏》篇章中，洁净工具被称为“泼洒用具”和“扫把”，因此在不同的条文解说中皆有配套说明。故洁净规则即寓意为应日日保持卧具之洁净。且涉及“雾气”或浊物，亦需以净具清除。如此则卧具方能持续为僧众所使用。此外，注释书对该清洁规定也进行了明确规定，非逾越该条文设定。
Imasmiṃ pana ṭhāne ‘‘yena vihāro kārito, so vihārassāmiko’’ti pāṭhaṃ nissāya ekacce vinayadharā ‘‘saṅghikavihārassa vā puggalikavihārassa vā vihāradāyakoyeva sāmiko, soyeva issaro, tassa ruciyā eva vasituṃ labhati, na saṅghagaṇapuggalānaṃ ruciyā’’ti vinicchayaṃ karonti, so vīmaṃsitabbo, kathaṃ ayaṃ pāṭho kimatthaṃ sādheti issaratthaṃ vā āpucchitabbatthaṃ vāti? Evaṃ vīmaṃsite ‘‘bhikkhumhi sati bhikkhu āpucchitabbo’’tiādivacanato āpucchitabbatthameva sādheti, na issaratthanti viññāyati.
在此立场上，有些《律藏》文本述：“建立僧房的人即为该房之主人。”据此，部分律学持者依据语义，解释为“无论是集体僧房或者个人隐居房屋，其建造者即应视为所有权人，享有居住权，由此享有生活之乐，而非由僧团所有人所共拥有的权利。”这是语义上的审核。对于这段定文，应注重其意涵，并非纯指主人立场。故「主权人」的意涵即指享有居住之便。由此，应当审核此处语句，是否仅为强调询问他人之必要，而非真正主权的赐予。
Atha siyā ‘‘āpucchitabbatthe siddhe issarattho siddhoyeva hoti. Issarabhāvatoyeva hi so āpucchitabbo’’ti. Tatthevaṃ vattabbaṃ – ‘‘āpucchantena ca bhikkhumhi sati bhikkhu āpucchitabbo, tasmiṃ asati sāmaṇero, tasmiṃ asati ārāmiko’’tiādivacanato āyasmantānaṃ matena bhikkhupi sāmaṇeropi ārāmikopi vihārakārakopi tassa kule yo koci puggalopi issaroti āpajjeyya, evaṃ viññāyamānepi bhikkhumhi vā sāmaṇere vā ārāmike vā sati teyeva issarā, na vihārakārako. Tesu ekasmimpi asatiyeva vihārakārako issaro siyāti. Imasmiṃ pana adhikāre saṅghikaṃ senāsanaṃ rakkhaṇatthāya āpucchitabbaṃyeva vadati, na issarabhāvato āpucchitabbaṃ. Vuttañhi aṭṭhakathāyaṃ (pāci. aṭṭha. 116) ‘‘anāpucchaṃ vā gaccheyyāti ettha bhikkhumhi sati bhikkhu āpucchitabbo’’tiādi.
若说“已确立询问事项，则确认主权即得成立。所谓主权即是询问的对象”，则当即当此。其观点为：若在比库间进行询问，则询问对象为比库；若在沙玛内拉或宁静者间，则为沙玛内拉及隐修士；若是僧团或其成员，则应判定该个人为主人，而非为主持者。三者若有一无权管理，即应为持有权者。就此而言，关于僧房的规定，仅强调需进行询查，而非强加主权地位。此条目明文记载于注释书中，即“不经询问，不得擅自进入修行者住所”等条。说明询问为先决条件。
Athāpi evaṃ vadeyya ‘‘na sakalassa vākyapāṭhassa adhippāyatthaṃ sandhāya amhehi vuttaṃ, atha kho ‘vihārassāmiko’ti etassa padatthaṃyeva sandhāya vuttaṃ. Kathaṃ? Saṃ etassa atthīti sāmiko, vihārassa sāmiko vihārassāmiko. ‘Ko vihārassāmiko nāmā’ti vutte ‘yena vihāro kārito, so vihārassāmiko nāmā’ti vattabbo, tasmā vihārakārako dāyako vihārassāmiko nāmāti viññāyati, evaṃ viññāyamāne sati sāmiko nāma sassa dhanassa issaro, tassa ruciyā eva aññe labhanti, tasmā vihārassāmikabhūtassa dāyakassa ruciyā eva bhikkhū vasituṃ labhanti, na saṅghagaṇapuggalānaṃ ruciyāti imamatthaṃ sandhāya vutta’’nti. Te evaṃ vattabbā – mā āyasmanto evaṃ avacuttha, yathā nāma ‘‘ghaṭikāro brahmā’’ti vutto so brahmā idāni ghaṭaṃ na karoti, purimattabhāve pana karoti, tasmā ‘‘ghaṭaṃ karotī’’ti vacanatthena ‘‘ghaṭikāro’’ti nāmaṃ labhati. Iti pubbe laddhanāmattā pubbavohāravasena brahmabhūtopi ‘‘ghaṭikāro’’icceva vuccati, evaṃ so vihārakārako bhikkhūnaṃ pariccattakālato paṭṭhāya vihārassāmiko na hoti vatthupariccāgalakkhaṇattā dānassa, pubbe pana apariccattakāle vihārassa kārakattā vihārassāmiko nāma hoti, so evaṃ pubbe laddhanāmattā pubbavohāravasena ‘‘vihārassāmiko’’ti vuccati, na, pariccattassa vihārassa issarabhāvato. Teneva sammāsambuddhena ‘‘vihāradāyakānaṃ ruciyā bhikkhū vasantū’’ti avatvā senāsanapaññāpako anuññātoti daṭṭhabbo. Tathā hi vuttaṃ vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.295) ‘‘tesaṃ gehānīti ettha bhikkhūnaṃ vāsatthāya katampi yāva na denti, tāva tesaṃ santakaṃyeva bhavissatīti daṭṭhabba’’nti, tena dinnakālato paṭṭhāya tesaṃ santakāni na hontīti dasseti. Ayaṃ pana kathā pāṭhassa sammukhībhūtattā imasmiṃ ṭhāne kathitā. Vihāravinicchayo pana catupaccayabhājanavinicchaye (vi. saṅga. aṭṭha. 194 ādayo) āvi bhavissati. Yo kocīti ñātako vā aññātako vā yo koci. Yena mañcaṃ pīṭhaṃ vā vinanti, taṃ mañcapīṭhakavānaṃ.
进一步而言，“并非所有语句的主旨均为辨别主权，而是我们所述‘僧房主权’语句仅限于此意义。”何以见得？因“主权即为所有权人”，僧房主权即为管理及享有该房事支持者。即“谁为该房的管理者，谁即为该房主权人，因其对该房财产有实际利益，故享用者获其生活之利，而非所有僧众公有之利益。”如此诠释，主权人视为拥有该房财产的最终控制权。此理与早期文献中“壶匠成为壶制造者”的例子相类比，意指归属权因最初取得权责而产生，而非后期参与或分配权而定。故早期拥有的称谓不可更改，仍被保留。同理，僧房管理者为其所有权人。圣世尊亦言“给予僧房者使比库们得以居住”，即说明僧房由赠与者而定所有权。再者，《律藏》章中亦言：“对他们的房产，若不予赠与，则仍需自理居住。”这证明赠与权为所有权的核心。以上乃面对文句之本义说明。对僧房之定论，本应结合四因分析法予以详细划分。所谓“某人”，无论亲族或陌生人，所有使用卧具、坐具者，属该卧具坐具使用者群体。
§83
83.Siluccayaleṇanti siluccaye leṇaṃ, pabbataguhāti attho. ‘‘Senāsanaṃ upacikāhi khāyita’’nti imasmiṃ vatthusmiṃ paññattattā vatthuanurūpavasena aṭṭhakathāyaṃ upacikāsaṅkāya abhāvena anāpatti vuttā. Vattakkhandhake (cūḷava. 360 ādayo) gamikavattaṃ paññāpentena ‘‘senāsanaṃ āpucchitabba’’nti vuttattā kevalaṃ itikattabbatāmattadassanatthaṃ ‘‘āpucchanaṃ pana vatta’’nti vuttaṃ , na pana vattabhede dukkaṭanti dassanatthaṃ, teneva andhakaṭṭhakathāyaṃ ‘‘senāsanaṃ āpucchitabba’’nti ettha ‘‘yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ yattha upacikā nārohanti, taṃ anāpucchantassapi anāpattī’’ti vuttaṃ. Tasmā yaṃ vuttaṃ gaṇṭhipade ‘‘tādise senāsane anāpucchā gacchantassa pācittiyaṃ natthi, gamikavatte senāsanaṃ anāpucchā gacchanto vattabhedo hoti, tasmā dukkaṭaṃ āpajjatī’’ti, taṃ na gahetabbaṃ.
「石堆窟」者,石堆中之窟,义为山洞。因在「住所应告知而去」此事缘中制定,故注疏中依事缘相应之理,说明无告知之虞故无犯。在事篇集中(小品360以下)制定行者之事时,说「应告知住所」,故仅为显示应作之义务而说「然而告知乃事」,并非为显示违事有恶作。因此在安达咖注疏中,于「应告知住所」此处说:「凡在石板上或石柱上所作之住所,白蚁不能攀登者,即使不告知亦无犯。」是故在义疏中所说「于如是住所不告知而去者无巴吉帝亚,于行者之事不告知住所而去者为违事,故犯恶作」,此说不应采取。
Pacchimassa ābhogena mutti natthīti tassa pacchato gacchantassa aññassa abhāvato vuttaṃ. Ekaṃ vā pesetvā āpucchitabbanti ettha gamanacittassa uppannaṭṭhānato anāpucchitvā gacchante dutiyapāduddhāre pācittiyaṃ. Maṇḍape vāti sākhāmaṇḍape vā padaramaṇḍape vā. Rukkhamūleti yassa kassaci rukkhassa heṭṭhā. Palujjatīti vinassati.
「最后者无以意图而解脱」者,因其后无他人去故如是说。「或遣一人告知」者,此处从生起去意之时起,不告知而去者,于举第二足时得巴吉帝亚。「或在亭中」者,在树枝亭或脚架亭中。「树下」者,在任何树之下。「毁坏」者,坏灭。
§84
84.Majjhesaṃkhittaṃ paṇavasaṇṭhānaṃ katvā baddhanti erakapattādīhi veṇiṃ katvā tāya veṇiyā ubhosu passesu vitthataṭṭhāne bahuṃ veṭhetvā tato paṭṭhāya yāva majjhaṭṭhānaṃ, tāva antoākaḍḍhanavasena veṭhetvā majjhe saṃkhipitvā tattha tattha bandhitvā kataṃ. Yattha kākā vā kulalā vā na ūhadantīti yattha dhuvanivāsena kulāvake katvā vasamānā ete kākakulalā, aññe vā sakuṇā taṃ senāsanaṃ na ūhadanti, tādise rukkhamūle nikkhipituṃ anujānāmīti attho.
「于中间收缩作鼓形而缚」者,以伊拉咖叶等作绳,以彼绳于两边宽阔处多缠绕,从彼处开始直至中间处,以向内拉之方式缠绕,于中间收缩,于彼彼处系缚而作。「乌鸦或鹫不能移动之处」者,彼等乌鸦与鹫以常住而作巢穴居住,或其他鸟类不能移动彼住所,义为「我允许置于如是树下」。
§85
85.Navavāyimoti adhunā suttena vītakacchena paliveṭhitamañco. Onaddhoti kappiyacammena onaddho, sova onaddhako sakatthe ka-paccayavasena. Tena hi vassena sīghaṃ na nassati. Ukkaṭṭhaabbhokāsikoti idaṃ tassa sukhapaṭipattidassanamattaṃ , ukkaṭṭhassāpi pana cīvarakuṭi vaṭṭateva. Kāyānugatikattāti bhikkhuno tattheva nisinnabhāvaṃ dīpeti, tena ca vassabhayena sayaṃ aññattha gacchantassa āpattiṃ dasseti. Abbhokāsikānaṃ atemanatthāya niyametvā dāyakehi dinnampi attānaṃ rakkhantena rakkhitabbameva. ‘‘Yasmā pana dāyakehi dānakāleyeva satasahassagghanakampi kambalaṃ ‘pādapuñchaniṃ katvā paribhuñjathā’ti dinnaṃ tatheva paribhuñjituṃ vaṭṭati, tasmā idampi mañcapīṭhādisenāsanaṃ ‘ajjhokāsepi yathāsukhaṃ paribhuñjathā’ti dāyakehi dinnaṃ ce, sabbasmimpi kāle ajjhokāse nikkhipituṃ vaṭṭatīti vadantī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.108-110) vuttaṃ. Pesetvā gantabbanti ettha ‘‘yo bhikkhu imaṃ ṭhānaṃ āgantvā vasati, tassa dethā’’ti vatvā pesetabbaṃ.
「新织者」者,今以线与边缘缠绕之床。「覆盖」者,以净皮覆盖,彼即覆盖者,以自义之咖接尾词。以此故雨季不速坏。「最上之露地住者」者,此仅显示其安乐行道,然而即使最上者,衣小屋亦适宜。「随身性」者,显示比库于彼处坐之状态,以此显示因雨之怖畏自己去他处者之罪。为露地住者之利益而限定,即使施主所施亦应由自己守护而守护。「然而施主于施与时即使施与价值百千之毛毯说『作为拭足物而受用』,如是受用亦适宜,是故此床座等住所若施主说『即使在露地亦随意受用』而施与,于一切时在露地放置亦适宜」,如是在义灯中所说。「遣人而应去」者,此处应说「凡比库来此处住者,给与彼」而遣。
Valāhakānaṃ anuṭṭhitabhāvaṃ sallakkhetvāti iminā gimhānepi meghe uṭṭhite abbhokāse nikkhipituṃ na vaṭṭatīti dīpeti. Tatra tatrāti cetiyaṅgaṇādike tasmiṃ tasmiṃ abbhokāse niyametvā nikkhittā. Majjhato paṭṭhāya pādaṭṭhānābhimukhāti yattha samantato sammajjitvā aṅgaṇamajjhe sabbadā kacavarassa saṅkaḍḍhanena majjhe vālikā sañcitā hoti, tattha kattabbavidhidassanatthaṃ vuttaṃ, uccavatthupādaṭṭhānābhimukhaṃ, bhittipādaṭṭhānābhimukhaṃ vā vālikā haritabbāti attho. ‘‘Yattha vā pana koṇesu vālikā sañcitā, tattha tato paṭṭhāya aparadisābhimukhā haritabbā’’ti keci atthaṃ vadanti. Keci pana ‘‘sammaṭṭhaṭṭhānassa padavalañjena avikopanatthāya sayaṃ asammaṭṭhaṭṭhāne ṭhatvā attano pādābhimukhaṃ vālikā haritabbāti vutta’’nti vadanti. Tattha ‘‘majjhato paṭṭhāyā’’ti vacanassa payojanaṃ na dissati. Sāratthadīpaniyaṃ pana ‘‘pādaṭṭhānābhimukhāti nisīdantānaṃ pādaṭṭhānābhimukhanti keci, sammajjantassa pādaṭṭhānābhimukhanti apare, bahivālikāya agamananimittaṃ pādaṭṭhānābhimukhā haritabbāti vuttanti eke’’ti vuttaṃ. Kacavaraṃ hatthehi gahetvā bahi chaḍḍetabbanti iminā ‘‘kacavaraṃ chaḍḍessāmī’’ti vālikā na chaḍḍetabbāti dīpeti.
「观察云未起之状态」者,以此显示即使在热季若云起,在露地放置亦不适宜。「于彼彼处」者,限定于塔庭等彼彼露地而放置。「从中间开始向脚处」者,于四周扫除后在庭院中间,常以扫帚之拖拉而于中间沙积聚处,为显示应作之法而说,义为沙应向高处脚处、或向墙脚处扫去。「或于角落沙积聚处,从彼处开始应向另一方扫去」,某些人如是说义。然而某些人说「为不以足迹破坏已扫处,自己站在未扫处,应向自己脚处扫沙,如是所说」。于此「从中间开始」之语不见其用意。然而在义灯中说「『向脚处』者,某些人说向坐者之脚处,另有人说向扫者之脚处,又有人说为外沙不来之标志应向脚处扫去,如是所说」。「扫帚应以手持而弃于外」者,以此显示不应说「我将弃扫帚」而弃沙。
§86
86.Kappaṃ labhitvāti ‘‘gacchā’’ti vuttavacanena kappaṃ labhitvā. Therassa hi āṇattiyā gacchantassa anāpatti. Purimanayenevāti ‘‘nisīditvā sayaṃ gacchanto’’tiādinā pubbe vuttanayeneva.
「得许可」者,以「去」之所说语而得许可。以长老之命令而去者无犯。「如前法」者,如前所说「坐后自己去」等之法。
Aññattha gacchatīti taṃ maggaṃ atikkamitvā aññattha gacchati. Leḍḍupātupacārato bahi ṭhitattā ‘‘pāduddhārena kāretabbo’’ti vuttaṃ, aññattha gacchantassa paṭhamapāduddhāre dukkaṭaṃ, dutiyapāduddhāre pācittiyanti attho. Pākatikaṃ akatvāti apaṭisāmetvā. Antarasannipāteti antarantarā sannipāte.
「往他处去」者,越过那条道路而往他处去。因为离开了抛掷土块、石块的范围之外而住,故说「应以举足令去」,往他处去者,第一次举足时恶作,第二次举足时巴吉帝亚,此为其义。「未作平常」者,未作和解。「中间集会」者,在中间的集会。
§87
87.Āvāsikānaṃyeva palibodhoti ettha āgantukesu āgantvā kiñci avatvā tattha nisinnesupi nisīditvā ‘‘āvāsikāyeva uddharissantī’’ti gatesupi āvāsikānameva palibodho. Mahāpaccarivāde pana ‘‘idaṃ amhāka’’nti vatvāpi avatvāpi nisinnānamevāti adhippāyo. Mahāaṭṭhakathāvāde ‘‘āpattī’’ti pācittiyameva vuttaṃ. Mahāpaccariyaṃ pana santharāpane pācittiyena bhavitabbanti anāṇattiyā paññattattā dukkaṭaṃ vuttaṃ. Ussārakoti sarabhāṇako. So hi uddhaṃuddhaṃ pāḷipāṭhaṃ sāreti pavattetīti ‘‘ussārako’’ti vuccati. ‘‘Idaṃ ussārakassa, idaṃ dhammakathikassā’’ti visuṃ paññattattā anāṇattiyā paññattepi pācittiyeneva bhavitabbanti adhippāyena ‘‘tasmiṃ āgantvā nisinne tassa palibodho’’ti vuttaṃ. Keci pana vadanti ‘‘anāṇattiyā paññattepi dhammakathikassa anuṭṭhāpanīyattā pācittiyena bhavitabbaṃ, āgantukassa pana pacchā āgatehi vuḍḍhatarehi uṭṭhāpanīyattā dukkaṭaṃ vutta’’nti.
八十七、「唯对住处比库的妨碍」,在此,对于客比库,即使来了之后未说任何话而坐在那里,或者坐了之后说「住处比库将会举起」而离去者,妨碍唯属于住处比库。但在大注疏说中,即使说了「这是我们的」或未说而坐者,此为其意趣。在大义注说中,说「罪」者,唯说巴吉帝亚。但大注疏则说,在铺设时,因为是以不别异而制定,故应成巴吉帝亚,所以说恶作。「诵者」者,诵经者。因为他向上向上地诵持、使行经文段落,故称为「诵者」。因为「这是诵者的,这是说法者的」而分别制定,虽然是以不别异而制定,但以应成巴吉帝亚之意趣,故说「在那里来了而坐时,对他的妨碍」。但有些人说:「虽然是以不别异而制定,但因为说法者不应被令起,故应成巴吉帝亚;但对于客比库,因为应被后来的更长老者令起,故说恶作。」
§88
88.Pādapuñchanī nāma rajjukehi vā pilotikāya vā pādapuñchanatthaṃ katā. Phalakapīṭhaṃ nāma phalakamayaṃ pīṭhaṃ. Atha vā phalakañceva dārumayapīṭhañca. Dārumayapīṭhanti ca phalakamayameva pīṭhaṃ veditabbaṃ. Pādakaṭhalikanti adhotapādaṭṭhāpanakaṃ. Ajjhokāse rajanaṃ pacitvā …pe… paṭisāmetabbanti ettha theve asati rajanakamme niṭṭhite paṭisāmetabbaṃ. ‘‘Bhikkhu vā sāmaṇero vā ārāmiko vā lajjī hotīti vuttattā alajjiṃ āpucchitvā gantuṃ na vaṭṭatī’’ti vadanti. Otāpento…pe… gacchatīti ettha ‘‘kiñcāpi ‘ettakaṃ dūraṃ gantabba’nti paricchedo natthi, tathāpi leḍḍupātaṃ atikkamma nātidūraṃ gantabba’’nti vadanti.
八十八、「足拭布」者,以绳索或以布片为拭足而作。「板凳」者,板制的凳子。或者,板与木制的凳子。「木制凳」者,应知即是板制的凳子。「足台」者,置放下方足的台。「在露地煮染料……应作和解」,在此,在无盗贼时,染色工作完成后应作和解。因为说「比库或沙玛内拉或园民有惭愧」,故说不应问无惭愧者而去。「晒时……去」,在此,说「虽然没有『应去多远』的限定,但也不应越过抛掷土块、石块的范围而去太远」。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是，在作为《律摄》解说的《律庄严》中
Mañcapīṭhādisaṅghikasenāsanesupaṭipajjitabba- · 在僧团所有的床、椅等住处中应当履行之
Vinicchayakathālaṅkāro nāma · 名为“判定论庄严”
Sattarasamo paricchedo. · 第十七章。