18. Kālikavinicchayakathā · 18. 时限物抉择论
18. Kālikavinicchayakathā十八、时限抉择论
§89
89. Evaṃ saṅghikasenāsanesu kattabbavinicchayaṃ kathetvā idāni catukālikavinicchayaṃ kathetuṃ ‘‘kālikānipi cattārī’’tiādimāha. Tattha karaṇaṃ kāro, kiriyā. Kāro eva kālo ra-kārassa la-kāro yathā ‘‘mahāsālo’’ti. Kāloti cettha paccuppannādikiriyā. Vuttañhi –
如是说示了应于僧伽住所作决断之后,今为说示四时限决断,故说「时限者亦有四种」等。其中,「作」(karaṇa)即「行」(kāra),即作业。「行」即「时」(kāla),「ra」转为「la」,如「大富者」(mahāsāla)之例。此处「时」者,即现在等之作业。如所说:
‘‘Āraddhāniṭṭhito bhāvo, paccuppanno suniṭṭhito;
「已开始未完成之状态,为现在;已善完成者,
Atītānāgatuppāda-mappattābhimukhā kiriyā’’ti.
为过去;未来之生起、未到达、面向之作业。」
Ettha pana tassa tassa kiriyāsaṅkhātassa kālassa pabhedabhūto purebhattaekaahorattasattāhajīvikapariyantasaṅkhāto kālaviseso adhippeto. Kāle tasmiṃ tasmiṃ kālavisese paribhuñjitabbānīti kālikāni. Pi-saddo samuccayattho, tena kappiyā catubhūmiyoti samucceti. Cattārīti saṅkhyāniddeso, tena kālikāni nāma cattāri eva honti, na tīṇi na pañcāti dasseti, idaṃ mātikāpadassa atthavivaraṇaṃ. Tattha uddese yaṃ mātikāyaṃ (vi. saṅga. aṭṭha. ganthārambhakathā) ‘‘kālikānipi cattārī’’ti evaṃ vuttaṃ, ettha etasmiṃ mātikāpade cattāri kālikāni veditabbānīti yojanā. Katamāni tānīti āha ‘‘yāvakālika’’ntiādi . Yāvakālikaṃ…pe… yāvajīvikaṃ iti imāni vatthūni cattāri kālikāni nāmāti attho.
然而此处,彼彼作业所称之时之分别,即以午前、一昼夜、七日、尽形寿为界限之时之差别为所意趣。「于时」者,于彼彼时之差别中应受用,故为「时限」(kālikāni)。「亦」(pi)字为集合义,由此集合「净物」与「四地」。「四种」者,数量之指示,由此显示:时限者唯有四种,非三非五。此为母句之义理阐明。其中,于举示中,于母句所说「时限者亦有四种」,此处于此母句中应知有四种时限,此为连结。何者为彼等?故说「时限」等。时限……乃至……尽形寿,此等四种事物名为时限,此为义理。
Idāni tesaṃ vatthuñca visesanañca nāmalābhahetuñca dassento ‘‘tattha purebhatta’’ntiādimāha. Tattha tesu catūsu kālikesu yaṃ kiñci khādanīyaṃ bhojanīyaṃ yāvakālikaṃ, aṭṭhavidhapānaṃ yāmakālikaṃ, sappiādipañcavidhabhesajjaṃ sattāhakālikaṃ, sabbampi paṭiggahitaṃ yāvajīvikaṃ iti vuccatīti sambandho. Yaṃ kiñci khādanīyabhojanīyanti ettha atibyāpitaṃ pariharituṃ visesanamāha ‘‘purebhatta’’ntyādi. Purebhattaṃ paṭiggahetvā paribhuñjitabbameva yāvakālikaṃ, na aññaṃ khādanīyaṃ bhojanīyantyattho. Yāva…pe… paribhuñjitabbatoti nāmalābhahetuṃ, etena yāva kālo assāti yāvakālikanti vacanatthaṃ dasseti. Aṭṭhavidhaṃ pānanti ettha abyāpitaṃ pariharitumāha ‘‘saddhiṃ anulomapānehī’’ti. Yāva…pe… tabbatoti nāmalābhahetuṃ, etena yāmo kālo assāti yāmakālikanti vacanatthaṃ dasseti. Sattāhaṃ nidhetabbatoti nāmalābhahetuṃ, etena sattāho kālo assāti sattāhakālikanti vacanatthaṃ dasseti. Sabbampi paṭiggahitanti ettha atibyāpitaṃ pariharituṃ ‘‘ṭhapetvā udaka’’ntyāha. Yāva…pe… paribhuñjitabbatoti nāmalābhahetuṃ, tena yāvajīvaṃ kālo assāti yāvajīvikanti vacanatthaṃ dasseti.
今为显示彼等之事物、特相及得名之因,故说「其中午前」等。其中,于彼四种时限中,任何副食、主食为时限,八种饮料为夜分限,酥等五种药为七日限,一切已受持者为尽形寿限,如是说,此为关联。「任何副食主食」,此处为遮止过于宽泛,故说特相「午前」等。午前受持后应受用者即为时限,非其他副食主食,此为义理。「乃至……应受用」者,为得名之因,由此显示「乃至时存在」故为「时限」之语义。「八种饮料」,此处为遮止不足,故说「连同随顺饮料」。「乃至……应受用」者,为得名之因,由此显示「夜分为时」故为「夜分限」之语义。「七日应储藏」者,为得名之因,由此显示「七日为时」故为「七日限」之语义。「一切已受持者」,此处为遮止过于宽泛,故说「除水」。「乃至……应受用」者,为得名之因,由此显示「乃至命存为时」故为「尽形寿」之语义。
Etthāha – ‘‘yo pana bhikkhu adinnaṃ mukhadvāraṃ āhāraṃ āhareyya aññatra udakadantaponā, pācittiya’’nti (pāci. 265) vacanato nanu udakaṃ appaṭiggahitabbaṃ, atha kasmā ‘‘ṭhapetvā udakaṃ avasesaṃ sabbampi paṭiggahita’’nti vuttanti? Saccaṃ, parisuddhaudakaṃ appaṭiggahitabbaṃ, kaddamādisahitaṃ pana paṭiggahetabbaṃ hoti, tasmā paṭiggahitesu antogadhabhāvato ‘‘ṭhapetvā udaka’’nti vuttanti. Evamapi ‘‘sabbampi paṭiggahita’’nti imināva siddhaṃ paṭiggahetabbassa udakassapi gahaṇatoti? Saccaṃ, tathāpi udakabhāvena sāmaññato ‘‘sabbampi paṭiggahita’’nti ettake vutte ekaccassa udakassa paṭiggahetabbabhāvato udakampi yāvajīvikaṃ nāmāti ñāyeyya, na pana udakaṃ yāvajīvikaṃ suddhassa paṭiggahetabbābhāvato, tasmā idaṃ vuttaṃ hoti – ekaccassa udakassa paṭiggahetabbabhāve satipi suddhassa appaṭiggahitabbattā taṃ udakaṃ ṭhapetvā sabbampi paṭiggahitaṃ yāvajīvikanti vuccatīti.
于此有问:依「若比库将未授予之食物经口门而食用,除水与齿木,为巴吉帝亚」之语,岂非水不应受持?然则何故说「除水,其余一切已受持者」?诚然,清净之水不应受持,然与泥土等混合者则应受持,故因包摄于应受持者中,故说「除水」。如是亦以「一切已受持者」此语,岂非已成就摄取应受持之水?诚然,然而以水之性质,从共通性说「一切已受持者」,若仅说此,因某些水有应受持性,则可知水亦为尽形寿。然水非尽形寿,因清净者无应受持性,故此所说为:虽某些水有应受持性,然因清净者不应受持,故除彼水,一切已受持者称为尽形寿。
§90
90.Mūlakamūlādīni upadesatoyeva veditabbāni, tāni pariyāyato vuccamānānipi na sakkā viññātuṃ. Pariyāyantarena hi vuccamāne taṃ taṃ nāmaṃ ajānantānaṃ sammohoyeva siyā, tasmā tattha na kiñci vakkhāma. Khādanīye khādanīyatthanti pūvādikhādanīye vijjamānaṃ khādanīyakiccaṃ khādanīyehi kātabbaṃ jighacchāharaṇasaṅkhātaṃ atthaṃ payojanaṃ neva pharanti na nipphādenti. Ekasmiṃ dese āhārakiccaṃ sādhentaṃ vā asādhentaṃ vā aparasmiṃ dese uṭṭhitabhūmirasādibhedena āhārajighacchāharaṇakiccaṃ asādhentampi vā sambhaveyyāti āha ‘‘tesu tesu janapadesū’’tiādi. Keci pana ‘‘ekasmiṃ janapade āhārakiccaṃ sādhentaṃ sesajanapadesupi vikāle na kappati evāti dassanatthaṃ idaṃ vutta’’ntipi vadanti. Pakatiāhāravasenāti aññehi yāvakālikehi ayojitaṃ attano pakatiyāva āhārakiccakaraṇavasena. Sammohoyeva hotīti anekatthānaṃ nāmānaṃ appasiddhānañca sambhavato sammoho eva siyā. Tenevettha mayampi mūlakamūlādīnaṃ pariyāyantaradassane ādaraṃ na karimha upadesatova gahetabbato.
「根本根」等,应仅依教授而了知,即使以异门方式说明,也无法令人理解。因为若以异门方式说明,对于不知彼彼名称者,只会产生迷惑,因此我们在此不说任何内容。「于副食中,副食义」者,于糕饼等副食中存在的副食作用,即副食所应作的、名为去除饥饿的义利、目的,既不能达成,也不能成就。在某一地方能成就或不能成就食物作用,或在另一地方,由于生起的地味等差别,也可能不能成就食物去除饥饿的作用,故说「于彼彼聚落」等。然而有些人也说:「此语是为了显示:在某一聚落能成就食物作用者,在其余聚落中,于非时也不允许。」「依本性食物之方式」者,未被其他时限药所混合,依其自身本性即能作食物作用之方式。「只会产生迷惑」者,因为有多义之名称及不广为人知者的存在,只会产生迷惑。因此,我们在此对于根本根等的异门显示也不作努力,因为应仅依教授而受持。
Yanti vaṭṭakandaṃ.
「药薯」者,即瓦德咖块茎。
Muḷālanti thūlataruṇamūlameva.
「穆拉喇」者,即粗大的嫩根。
Rukkhavalliādīnanti heṭṭhā vuttameva sampiṇḍetvā vuttaṃ.
「树、藤等」者,即下文所说者,在此综合而说。
Antopathavīgatoti sālakalyāṇikkhandhaṃ sandhāya vuttaṃ.
「入于地中」者,是针对沙喇咖梨阿尼树干而说。
Sabbakappiyānīti mūlatacapattādīnaṃ vasena sabbaso kappiyāni, tesampi nāmavasena na sakkā pariyantaṃ dassetunti sambandho.
「一切允许者」者,依根、树干、叶等之方式,完全允许;即使对于这些,也无法依名称而显示其边际,此为关联。
Acchivādīnaṃ aparipakkāneva phalāni yāvajīvikānīti dassetuṃ ‘‘aparipakkānī’’ti vuttaṃ.
为了显示阿吉瓦迪那等的果实未成熟时即是终生药,故说「未成熟的」。
Harītakādīnaṃ aṭṭhīnīti ettha miñjaṃ paṭicchādetvā ṭhitāni kapālāni yāvajīvikānīti ācariyā. Miñjampi yāvajīvikanti eke. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.248-249) pana ‘‘harītakādīnaṃ aṭṭhīnīti ettha ‘miñjaṃ yāvakālika’nti keci vadanti, taṃ na yuttaṃ aṭṭhakathāyaṃ avuttattā’’ti vuttaṃ.
「诃梨勒等的核」者,此中,诸老师说:覆盖果肉而住的硬壳是终生药。有些人说:果肉也是终生药。然而《疑惑消除》中说:「『诃梨勒等的核』者,此中,有些人说『果肉是时限药』,此说不合理,因为注疏中未说。」
Hiṅgūti hiṅgurukkhato paggharitaniyyāso. Hiṅgujatuādayopi hiṅguvikatiyo eva. Tattha hiṅgujatu nāma hiṅgurukkhassa daṇḍapattāni pacitvā kataniyyāso. Hiṅgusipāṭikaṃ nāma hiṅgupattāni pacitvā kataniyyāso. ‘‘Aññena missetvā kato’’tipi vadanti. Takanti aggakoṭiyā nikkhantasileso. Takapattīti pattato nikkhantasileso. Takapaṇṇīti palāse bhajjitvā katasileso. ‘‘Daṇḍato nikkhantasileso’’tipi vadanti.
「阿魏」者,从阿魏树流出的树脂。阿魏胶等也只是阿魏的变化形式。其中,阿魏胶者,名为煮阿魏树的枝叶而制成的树脂。阿魏西巴提咖者,名为煮阿魏叶而制成的树脂。也有人说「与其他物混合而制成」。「德咖」者,从树顶流出的树胶。「德咖巴提」者,从叶流出的树胶。「德咖般尼」者,折断树叶而制成的树胶。也有人说「从枝流出的树胶」。
§91
91.Yāmakālikesu panāti ettha kiñcāpi pāḷiyaṃ khādanīyabhojanīyapadehi yāvakālikameva saṅgahitaṃ, na yāmakālikaṃ, tathāpi ‘‘anāpatti yāmakālikaṃ yāme nidahitvā bhuñjatī’’ti idha ceva ‘‘yāmakālikena bhikkhave sattāhakālikaṃ…pe… yāvajīvikaṃ tadahupaṭiggahitaṃ yāme kappati, yāmātikkante na kappatī’’ti aññattha (mahāva. 305) ca vuttattā ‘‘yāmakālika’’ntivacanasāmatthiyato ca bhagavato adhippāyaññūhi aṭṭhakathācariyehi yāmakālikaṃ sannidhikārakaṃ pācittiyavatthumeva vuttanti daṭṭhabbaṃ.
「于时分药中」者,此中,虽然在圣典中以副食与主食二词只摄取时限药,不摄取时分药,然而因为此处说「无犯:于时分内储存时分药而食」,以及在别处说「诸比库!以时分药,七日药……乃至……终生药,于当日受取者,于时分内允许,时分过后不允许」,以及从「时分药」一词的词义力,应知通晓世尊意趣的注疏诸老师说时分药储存即是巴吉帝亚的事项。
Ṭhapetvā dhaññaphalarasanti ettha ‘‘taṇḍuladhovanodakampi dhaññaphalarasoyevā’’ti vadanti.
「除了谷果汁」者,此中,有人说「洗米水也只是谷果汁」。
§92
92. Sattāhakālike pañca bhesajjānīti bhesajjakiccaṃ karontu vā mā vā, evaṃladdhavohārāni pañca. ‘‘Gosappī’’tiādinā loke pākaṭaṃ dassetvā ‘‘yesaṃ maṃsaṃ kappatī’’ti iminā aññesampi rohitamigādīnaṃ sappiṃ gahetvā dasseti. Yesañhi khīraṃ atthi, sappimpi tesaṃ atthiyeva, taṃ pana sulabhaṃ vā dullabhaṃ vā asammohatthaṃ vuttaṃ . Evaṃ navanītampi. ‘‘Yesaṃ maṃsaṃ kappatī’’ti ca idaṃ nissaggiyavatthudassanatthaṃ vuttaṃ, na pana yesaṃ maṃsaṃ na kappati, tesaṃ sappiādi na kappatīti dassanatthaṃ. Manussakhīrādīnipi hi no na kappanti.
「于七日药中,五种药」者,无论是否作药用,如此获得名称的五种。以「牛酥」等显示世间所知的,以「凡肉允许者」这句话,取罗希德鹿等其他动物的酥也显示出来。凡有乳者,其酥也必定存在,然而为了不混淆易得或难得而说。生酥也是如此。「凡肉允许者」这句话,是为了显示尼萨耆亚的事项而说,并非为了显示凡肉不允许者,其酥等不允许。因为人乳等也并非不允许。
§93
93.Yāva kālo nātikkamati, tāva paribhuñjituṃ vaṭṭatīti ettha kāloti bhikkhūnaṃ bhojanakālo adhippeto, so ca sabbantimena paricchedena ṭhitamajjhanhiko. Ṭhitamajjhanhikopi hi kālasaṅgahaṃ gacchati, tato paṭṭhāya pana khādituṃ vā bhuñjituṃ vā na sakkā, sahasā pivituṃ sakkā bhaveyya, kukkuccakena pana na kattabbaṃ. Kālaparicchedajānanatthañca kālatthambho yojetabbo. Kālantare vā bhattakiccaṃ kātabbaṃ. Paṭiggahaṇeti gahaṇameva sandhāya vuttaṃ. Paṭiggahitameva hi taṃ, sannihitaṃ na kappatīti puna paṭiggahaṇakiccaṃ natthi, teneva ‘‘ajjhoharitukāmatāya gaṇhantassa paṭiggahaṇe’’ti vuttaṃ. Mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. sannidhikārakasikkhāpadavaṇṇanā) pana ‘‘ajjhoharissāmīti gaṇhantassa gahaṇe’’icceva vuttaṃ.
【九十三】『乃至时未过,得受用』者,此中『时』者,意指比库们的食时,彼以最终界限而言,即立定的日中。立定的日中亦入于时的摄取,从彼以后则不能嚼或食,可能突然能饮,但有疑虑者不应作。为了知晓时的界限,应设置时标杆。或应在时间内作食事。『受取』者,依取而说。彼已受取,储藏则不许,故无再受取之事,因此说『以欲吞咽之意而取者,于受取』。然于《论母注释》中仅说『以「我将吞咽」而取者,于取』。『往』者,往何钵。『显现』者,显现于粥之上。即使在油色钵中,若有无油脂状态,以指擦拭者,仅以色而线显现,故为示彼处无罪,说『彼为可吞咽的』。自己受取而未舍弃者,于第二日不许,此中于受取时以无期待舍弃,或以对未达上者无期待施与而舍弃受取,即为已舍弃,故以『未舍弃』此语,两种方式皆说未舍弃受取,因此应知,凡舍弃他人后即使未给与,若于受取时以无期待舍弃而舍弃受取者,彼亦于第二日许可。若如是,『钵被洗涤』等中为何说犯?『不舍弃受取,自己或令他人作空而未善洗涤完成的钵中所附着者,亦为未舍弃受取,故彼处有罪』,于三处结节语中皆如是说。然而某些人说『立于「舍弃给沙玛内拉们」此权限中,因说「仅未舍弃」,故舍弃给未达上者才许可,未舍弃不许可,故犯,因此即使以无依止状态于受取时舍弃,未舍弃给未达上者不许可』。彼不见如理。以何者舍弃受取,以彼者亦不作储藏,因舍弃受取如同未受取。且受取后储藏,因储藏缘故说犯。
Yanti yaṃ pattaṃ. Sandissatīti yāguyā upari sandissati. Telavaṇṇe patte satipi nisnehabhāve aṅguliyā ghaṃsantassa vaṇṇavaseneva lekhā paññāyati, tasmā tattha anāpattīti dassanatthaṃ ‘‘sā abbohārikā’’ti vuttaṃ. Sayaṃ paṭiggahetvā apariccattameva hi dutiyadivase na vaṭṭatīti ettha paṭiggahaṇe anapekkhavissajjanena, anupasampannassa nirapekkhadānena vā vijahitapaṭiggahaṇaṃ pariccattameva hotīti ‘‘apariccatta’’nti iminā ubhayathāpi avijahitapaṭiggahaṇameva vuttaṃ, tasmā yaṃ parassa pariccajitvā adinnampi sace paṭiggahaṇe nirapekkhavissajjanena vijahitapaṭiggahaṇaṃ hoti, tampi dutiyadivase vaṭṭatīti veditabbaṃ. Yadi evaṃ ‘‘patto duddhoto hotī’’tiādīsu kasmā āpatti vuttāti? ‘‘Paṭiggahaṇaṃ avissajjetvāva sayaṃ vā aññena vā tucchaṃ katvā na sammā dhovitvā niṭṭhāpite patte laggampi avijahitapaṭiggahaṇameva hotīti tattha āpattī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘sāmaṇerānaṃ pariccajantīti imasmiṃ adhikāre ṭhatvā ‘apariccattamevā’ti vuttattā anupasampannassa pariccattameva vaṭṭati, apariccattaṃ na vaṭṭatīti āpannaṃ, tasmā nirālayabhāvena paṭiggahaṇe vijahitepi anupasampannassa apariccattaṃ na vaṭṭatī’’ti vadanti. Taṃ yuttaṃ viya na dissati. Yadaggena hi paṭiggahaṇaṃ vijahati, tadaggena sannidhimpi na karoti vijahitapaṭiggahaṇassa appaṭiggahitasadisattā. Paṭiggahetvā nidahiteyeva ca sannidhipaccayā āpatti vuttā.
然于《疑惑消除》中说『「仅未舍弃」者,以无期待给未达上者未给与的未舍弃,仅就七日药等物而说,非彼所至的受取。不舍弃物而不能舍弃彼处所至的受取,亦无如是之语,若有,则「若钵被洗涤……乃至……食者巴吉帝亚」之语将相违。以洗涤而努力去除食物者,于受取时无期待存在。以何于后日食者生巴吉帝亚,然于钵中存在的期待于彼所至的食物中亦确实存在,故于食物的无期待此处不得,从彼于食物未舍弃受取于后日生巴吉帝亚,此为所说。若意谓「以何者此处食物的无期待不得,以彼者受取的无期待亦不得」。如是时,凡有食物期待处,彼处受取期待亦不离,故犯,如是于受取时无期待舍弃不应单独说,且于注释中此亦以受取舍弃为因而认可。此应更善作而单独说,如即使存在衣期待时,以拒绝而舍弃决意。且有此方便时,于结节所击的钵中不应有不许可,此为所说努力之义,故凡于《义趣明灯》中所说「凡舍弃他人后即使未给与,若于受取时以无期待舍弃而舍弃受取者,彼亦于第二日许可」等,彼不应从义趣接受』,如是说。
Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.252-253) pana ‘‘apariccattamevāti nirapekkhatāya anupasampannassa adinnaṃ apariccattañca yāvakālikādivatthumeva sandhāya vadati, na pana taggatapaṭiggahaṇaṃ. Na hi vatthuṃ apariccajitvā tatthagatapaṭiggahaṇaṃ pariccajituṃ sakkā, na ca tādisaṃ vacanaṃ atthi, yadi bhaveyya , ‘sace patto duddhoto hoti…pe… bhuñjantassa pācittiya’nti vacanaṃ virujjheyya. Na hi dhovanena āmisaṃ apanetuṃ vāyamantassa paṭiggahaṇe apekkhā vattati. Yena punadivase bhuñjato pācittiyaṃ janeyya, patte pana vattamānā apekkhā taggatike āmisepi vattati eva nāmāti āmise anapekkhatā ettha na labbhati, tato āmise avijahitapaṭiggahaṇaṃ punadivase pācittiyaṃ janetīti idaṃ vuttaṃ. Atha mataṃ ‘yadaggenettha āmisānapekkhatā na labbhati, tadaggena paṭiggahaṇānapekkhatāpi na labbhatī’ti. Tathā sati yattha āmisāpekkhā atthi, tattha paṭiggahaṇāpekkhāpi na vigacchatīti āpannaṃ, evañca paṭiggahaṇe anapekkhavissajjanaṃ visuṃ na vattabbaṃ siyā, aṭṭhakathāyañcetampi paṭiggahaṇavijahanaṃ kāraṇattena abhimataṃ siyā. Idaṃ suṭṭhutaraṃ katvā visuṃ vattabbaṃ cīvarāpekkhāya vattamānāyapi paccuddhārena adhiṭṭhānavijahanaṃ viya. Etasmiñca upāye sati gaṇṭhikāhatapattesu avaṭṭanatā nāma na siyāti vuttovāyamattho, tasmā yaṃ vuttaṃ sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.252-253) ‘yaṃ parassa pariccajitvā adinnampi sace paṭiggahaṇe nirapekkhavissajjanena vijahitapaṭiggahaṇaṃ hoti, tampi dutiyadivase vaṭṭatī’tiādi, taṃ na sārato paccetabba’’nti vuttaṃ.
于律典中以『受取七日药、尽形寿药为食故,犯恶作』等,因于储藏的七日药、尽形寿药中,即使午前亦于为食故吞咽时说恶作,故于时分药吞咽时亦应以单独恶作,故说『为食故吞咽者,与恶作俱巴吉帝亚』。『本性食物』者,于饭等许可食物。『二』者,午前受取的时分药,午前以有食物的口食者,因储藏缘故一,因与七日药混合而以七日药性而因非过量缘故一,二巴吉帝亚。『二种选择』者,于有食物、无食物二边。『土喇吒亚、恶作增长』者,于人肉土喇吒亚,于其余不许可肉恶作增长。
Pāḷiyaṃ (pāci. 255) ‘‘sattāhakālikaṃ yāvajīvikaṃ āhāratthāya paṭiggaṇhāti, āpatti dukkaṭassā’’tiādinā sannihitesu sattāhakālikayāvajīvikesu purebhattampi āhāratthāya ajjhoharaṇepi dukkaṭassa vuttattā yāmakālikepi ajjhohāre visuṃ dukkaṭena bhavitabbanti āha ‘‘āhāratthāya ajjhoharato dukkaṭena saddhiṃ pācittiya’’nti. Pakatiāmiseti odanādikappiyāmise. Dveti purebhattaṃ paṭiggahitaṃ yāmakālikaṃ purebhattaṃ sāmisena mukhena bhuñjato sannidhipaccayā ekaṃ, yāvakālikasaṃsaṭṭhatāya yāvakālikattabhajanena anatirittapaccayā ekanti dve pācittiyāni. Vikappadvayeti sāmisanirāmisapakkhadvaye. Thullaccayaṃ dukkaṭañca vaḍḍhatīti manussamaṃse thullaccayaṃ, sesaakappiyamaṃse dukkaṭaṃ vaḍḍhati.
『因受取缘故首先恶作』者,此中因储藏故即使午前亦仅恶作。然有缘时,即使储藏的七日药、尽形寿药,为药故取者、受用者,无罪。
Paṭiggahaṇapaccayā tāva dukkaṭanti ettha sannihitattā purebhattampi dukkaṭameva. Sati paccaye pana sannihitampi sattāhakālikaṃ yāvajīvikañca bhesajjatthāya gaṇhantassa paribhuñjantassa ca anāpattiyeva.
【九十四】『作已取而放置』者,未受取而自己取而放置。于《疑惑消除》中说『「已取」者,为受用故自己取』。『自己作』者,煮而作。『午前』者,仅当日午前许可,因有物的受取。『自作』者,煮生酥而作。『仅无食物』者,就当日午前而说。
§94
94.Uggahitakaṃkatvā nikkhittanti apaṭiggahitaṃ sayameva gahetvā nikkhittaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.622) ‘‘uggahitakanti paribhogatthāya sayaṃ gahita’’nti vuttaṃ. Sayaṃ karotīti pacitvā karoti. Purebhattanti tadahupurebhattameva vaṭṭati savatthukapaṭiggahitattā. Sayaṃkatanti navanītaṃ pacitvā kataṃ. Nirāmisamevāti tadahupurebhattaṃ sandhāya vuttaṃ.
94.『自取而放置』者，谓未经受取，自行取来而放置也。《除疑》（《律》注疏一·六二二）云：『「自取」者，谓为受用而自行取得也。』『自作』者，谓煮熟而制作也。『食前』者，谓唯当日食前方为合宜，以有施主处受取故。『自制』者，谓煮熟酥油而制成也。『唯无肉食』者，此乃就当日食前而言也。
§95
95. Ajja sayaṃkataṃ nirāmisameva bhuñjantassa kasmā sāmaṃpāko na hotīti āha ‘‘navanītaṃ tāpentassā’’tiādi. Pacchābhattaṃ paṭiggahitakehīti khīradadhīni sandhāya vuttaṃ. Uggahitakehi kataṃ abbhañjanādīsu upanetabbanti yojanā. Ubhayesampīti pacchābhattaṃ paṭiggahitakhīradadhīhi ca purebhattaṃ uggahitakehi ca katānaṃ. Esa nayoti nissaggiyaṃ na hotīti attho. Akappiyamaṃsasappimhīti hatthiādīnaṃ sappimhi. Kāraṇapatirūpakaṃ vatvāti ‘‘sajātikānaṃ sappibhāvato’’ti kāraṇapatirūpakaṃ vatvā. Sappinayena veditabbanti nirāmisameva sattāhaṃ vaṭṭatīti attho. Etthāti navanīte. Dhotaṃ vaṭṭatīti adhotañce, savatthukapaṭiggahitaṃ hoti, tasmā dhotaṃ paṭiggahetvā sattāhaṃ nikkhipituṃ vaṭṭatīti therānaṃ adhippāyo.
95. 「今日自作的,食用纯无肉食者,为何不成自煮?」为答此问,故说「熬煮生酥时」等。「以午后受取之物」者,是就牛乳、酸乳而说。应理解为:以受取之物所作,应用于涂油等。「于二者」者,谓以午后受取的牛乳、酸乳,及午前受取之物所作者。「此理」者,意为不成尼萨耆亚。「不净肉、酥」者,谓象等之酥。「说明相似理由后」者,谓说「因与同类之酥性」此相似理由后。「应以酥之理知」者,意为纯无肉食可存七日。「于此」者,谓于生酥。「洗净者可」者,若未洗净,则成连质受取,故长老们的意趣是:受取洗净者,可存放七日。
Mahāsīvattherassa pana vatthuno viyojitattā dadhiguḷikādīhi yuttatāmattena savatthukapaṭiggahitaṃ nāma na hoti, tasmā takkato uddhaṭamattameva paṭiggahetvā dhovitvā, pacitvā vā nirāmisameva katvā bhuñjiṃsūti adhippāyo, na pana dadhiguḷikādīhi saha vikāle bhuñjiṃsūti. Tenāha ‘‘tasmā navanītaṃ paribhuñjantena…pe… savatthukapaṭiggahaṃ nāma na hotī’’ti. Tattha adhotaṃ paṭiggahetvāpi taṃ navanītaṃ paribhuñjantena dadhiādīni apanetvā paribhuñjitabbanti attho. Keci pana ‘‘takkato uddhaṭamattameva khādiṃsū’’ti vacanassa adhippāyaṃ ajānantā ‘‘takkato uddhaṭamattaṃ adhotampi dadhiguḷikādisahitaṃ vikāle paribhuñjituṃ vaṭṭatī’’ti vadanti, taṃ na gahetabbaṃ. Na hi dadhiguḷikādiāmisena saṃsaṭṭharasaṃ navanītaṃ paribhuñjituṃ vaṭṭatīti sakkā vattuṃ. Navanītaṃ paribhuñjantenāti adhovitvā paṭiggahitanavanītaṃ paribhuñjantena. Dadhi eva dadhigataṃ yathā ‘‘gūthagataṃ muttagata’’nti (ma. ni. 2.119; a. ni. 9.11). ‘‘Khayaṃ gamissatī’’ti vacanato khīraṃ pakkhipitvā pakkasappiādipi vikāle kappatīti veditabbaṃ. Khayaṃ gamissatīti nirāmisaṃ hoti, tasmā vikālepi vaṭṭatīti attho. Ettāvatāti navanīte laggamattena visuṃ dadhiādivohāraṃ aladdhena appamattena dadhiādināti attho, etena visuṃ paṭiggahitadadhiādīhi saha pakkaṃ savatthukapaṭiggahitasaṅkhameva gacchatīti dasseti. Tasmimpīti nirāmisabhūtepi. Kukkuccakānaṃ pana ayaṃ adhippāyo – paṭiggahaṇe tāva dadhiādīhi asambhinnarasattā bhattena sahitaguḷapiṇḍādi viya savatthukapaṭiggahitaṃ nāma hoti. Taṃ pana pacantena dhovitvāva pacitabbaṃ. Itarathā pacanakkhaṇe paccamānadadhiguḷikādīhi sambhinnarasatāya sāmaṃpakkaṃ jātaṃ, tesu khīṇesupi sāmaṃpakkameva hoti, tasmā nirāmisameva pacitabbanti. Teneva ‘‘āmisena saddhiṃ pakkattā’’ti kāraṇaṃ vuttaṃ.
然而大寺长老认为,因已离质地,仅以酸乳丸等相混之程度,不名为连质受取,故意趣是:仅受取从乳桶取出者,洗净后,或煮后,作成纯无肉食而食用,而非与酸乳丸等一起于非时食用。故说「是故食用生酥者……乃至……不名连质受取」。其中,即使受取未洗净者,食用彼生酥者,亦应除去酸乳等后食用,此为其义。然而某些人不知「仅食用从乳桶取出者」此语之意趣,说「从乳桶取出者,即使未洗净,与酸乳丸等一起,于非时食用亦可」,此不应取。实不可说与酸乳丸等肉食混合之味的生酥可食用。「食用生酥者」者,谓食用未洗净而受取的生酥。「酸乳」即「在酸乳中者」,如「在粪中者、在尿中者」。从「将消失」之语,应知投入牛乳煮成的酥等,于非时亦可。「将消失」者,成为无肉食,故即使非时亦可,此为其义。「至此」者,意为仅以附着生酥之程度,未得单独酸乳等之称呼的少量酸乳等,以此显示:与单独受取的酸乳等一起煮者,正成连质受取之数。「于彼」者,即使已成无肉食。然而谨慎者的意趣是:首先在受取时,因味未与酸乳等混合,如与饭一起的丸团等,名为连质受取。然而煮彼者,应洗净后煮。否则,在煮的刹那,因味与正煮的酸乳丸等混合,成为自煮,即使彼等已尽,仍是自煮,故应煮成纯无肉食。正因此故说「因与肉食一起煮」之理由。
Ettha cāyaṃ vicāraṇā – savatthukapaṭiggahitattābhāve āmisena saha bhikkhunā pakkassa sayaṃpākadoso vā parisaṅkīyati, yāvakālikatā vā. Tattha na tāva sayaṃpākadoso ettha sambhavati sattāhakālikattā. Yañhi tattha dadhiādi āmisagataṃ, taṃ parikkhīṇanti. Atha paṭiggahitadadhiguḷikādinā saha attanā pakkattā savatthukapakkaṃ viya bhaveyyāti parisaṅkīyati, tadā ‘‘āmisena saha paṭiggahitattā’’ti kāraṇaṃ vattabbaṃ, na pana ‘‘pakkattā’’ti, tathā ca upaḍḍhattherānaṃ matameva aṅgīkataṃ siyā. Tattha ca sāmaṇerādīhi pakkampi yāvakālikameva siyā paṭiggahitakhīrādiṃ pacitvā anupasampannehi katasappiādi viya, na ca taṃ yuttaṃ bhikkhācārena laddhanavanītādīnaṃ takkādiāmisasaṃsaṭṭhasambhavena aparibhuñjitabbattāppasaṅgato. Na hi gahaṭṭhā dhovitvā, sodhetvā vā patte ākirantīti niyamo atthi.
于此有此考察:若无连质受取性,则疑虑比库与肉食一起煮的自煮之过,或限时性。其中,首先此处不可能有自煮之过,因为是七日限。因为其中彼酸乳等肉食已耗尽。若疑虑「因与受取的酸乳丸等一起自己煮,故如连质煮者」,则应说「因与肉食一起受取」之理由,而非「因煮」,如此则正承认半数长老之见。于彼,即使由沙玛内拉等煮者,亦应仅是限时,如煮受取的牛乳等,由未达上者所作的酥等,然而此不合理,因为以比库行而得的生酥等,由于可能与乳桶等肉食混合,有不可食用之过失。因为居士们并无洗净后,或净化后倾入钵中之定规。
Aṭṭhakathāyañca ‘‘yathā tattha patitataṇḍulakaṇādayo na paccanti, evaṃ…pe… puna pacitvā deti, purimanayeneva sattāhaṃ vaṭṭatī’’ti iminā vacanenapetaṃ virujjhati, tasmā idha kukkuccakānaṃ kukkuccuppattiyā nimittameva na dissati. Yathā cettha, evaṃ ‘‘lajjī sāmaṇero yathā tattha taṇḍulakaṇādayo na paccanti, evaṃ aggimhi vilīyāpetvā…pe… detī’’ti vacanassāpi nimittaṃ na dissati. Yadi hi etaṃ yāvakālikasaṃsaggaparihārāya vuttaṃ siyā. Attanāpi tathā kātabbaṃ bhaveyya. Gahaṭṭhehi dinnasappiādīsu ca āmisasaṃsaggasaṅkā na vigaccheyya. Na hi gahaṭṭhā evaṃ vilīyāpetvā parissāvetvā kaṇataṇḍulādiṃ apanetvā puna pacanti. Apica bhesajjehi saddhiṃ khīrādiṃ pakkhipitvā yathā khīrādi khayaṃ gacchati, evaṃ parehi pakkabhesajjatelādipi yāvakālikameva siyā, na ca tampi yuttaṃ dadhiādikhayakaraṇatthaṃ ‘‘puna pacitvā detī’’ti vuttattā, tasmā mahāsīvattheravāde kukkuccaṃ akatvā adhotampi navanītaṃ tadahupi punadivasādīsupi pacituṃ, taṇḍulādimissaṃ sappiādiṃ attanāpi aggimhi vilīyāpetvā puna takkādikhayatthaṃ pacituñca vaṭṭati.
且在注疏中,以「如其中落入的米粒等不煮,如是……乃至……再煮后给与,以前述之理七日可」此语,亦与此相违,故此处对谨慎者不见生起谨慎之因缘。如于此,如是「谨慎的沙玛内拉,如其中米粒等不煮,如是在火中溶化……乃至……给与」此语之因缘亦不见。若此是为避免限时混合而说,自己亦应如是作。于居士给与的酥等,肉食混合之疑不会消失。因为居士们不如是溶化、过滤、除去米粒等后再煮。再者,与药一起投入牛乳等,如牛乳等消失,如是他人煮的药油等亦应仅是限时,然而此亦不合理,因为为令酸乳等消失,说「再煮后给与」,故在大寺长老见中,不作谨慎,即使未洗净的生酥,当日及次日等煮,自己亦在火中溶化混有米粒等的酥等,再为令乳桶等消失而煮,皆可。
Tattha vijjamānassāpi paccamānakkhaṇe sambhinnarasassa yāvakālikassa abbohārikattena savatthukapaṭiggahitapurepaṭiggahitakānampi abbohārikatoti niṭṭhamettha gantabbanti. Teneva ‘‘ettāvatā hi savatthukapaṭiggahitaṃ nāmana hotī’’ti vuttaṃ. Visuṃ paṭiggahitena pana khīrādinā āmisena navanītādiṃ missetvā bhikkhunā vā aññehi vā pakkatelādibhesajjaṃ savatthukapaṭiggahitasaṅkhameva gacchati tattha paviṭṭhayāvakālikassa abbohārikattābhāvā. Yaṃ pana purepaṭiggahitabhesajjehi saddhiṃ appaṭiggahitaṃ khīrādiṃ pakkhipitvā pakkatelādikaṃ anupasampanneheva pakkampi savatthukapaṭiggahitampi sannidhipi na hoti tattha pakkhittakhīrādimissāpi tasmiṃ khaṇe sambhinnarasatāya purepaṭiggahitattāpattito, sace pana appaṭiggahiteheva, aññehi vā pakkatelādīsupi āmisaraso paññāyati, taṃ yāvakālikaṃva hotīti veditabbaṃ. Ayaṃ kathāmaggo vimativinodaniyaṃ (vi. vi. ṭī. 1.622) āgato. Sāratthadīpaniyaṃ (sārattha. ṭī. 2.622) pana ‘‘kukkuccāyanti kukkuccakāti iminā attanopi tattha kukkuccasabbhāvampi dīpeti. Teneva mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. bhesajjasikkhāpadavaṇṇanā) ‘nibbaṭṭitasappi vā navanītaṃ vā pacituṃ vaṭṭatī’ti vutta’’nti ettakameva āgato.
其中,即使存在正煮刹那混合之味的限时者,因不可弃,连质受取者及先前受取者亦不可弃,此处应达此结论。正因此故说「至此不名连质受取」。然而以单独受取的牛乳等肉食混合生酥等,由比库或他人煮的油等药,正成连质受取之数,因其中进入的限时者无不可弃性。然而与先前受取的药一起投入未受取的牛乳等,仅由未达上者煮的油等,即使煮,既非连质受取,亦非贮藏,因其中投入的牛乳等混合者,于彼刹那,因味混合,由于达到先前受取性。然而若以未受取者,或他人煮的油等中,肉食味显现,应知彼仅是限时。此论道来自《疑惑消除》。然而在《义灯》中,「谨慎者」,以此「谨慎者」一词,亦显示自己于彼亦有谨慎之可能性。正因此故,在《论母注疏》中,仅来「『提炼的酥或生酥可煮』如是说」至此而已。
Uggahetvāti sayameva gahetvā. Tāni paṭiggahetvāti tāni khīradadhīni paṭiggahetvā. Gahitanti taṇḍulādivigamatthaṃ puna pacitvā gahitanti attho. Paṭiggahetvā ca ṭhapitabhesajjehīti atirekasattāhapaṭiggahitehi yāvajīvikabhesajjehi, etena tehi yuttampi sappiādi atirekasattāhapaṭiggahitaṃ na hotīti dasseti. Vaddalisamayeti vassakālasamaye, anātapakāleti attho. Vuttanayena yathā taṇḍulādīni na paccanti, tathā lajjīyeva sampādetvā detīti lajjisāmaṇeraggahaṇaṃ. Apica alajjinā ajjhoharitabbaṃ yaṃ kiñci abhisaṅkharāpetuṃ na vaṭṭati, tasmāpi evamāha.
「取后」者,谓自己取后。「受取彼等后」者,谓受取彼等牛乳、酸乳后。「取」者,意为再煮以去除米粒等后取。「以受取后存放的药」者,以超过七日受取的尽形寿药,以此显示:与彼等相混的酥等亦非超过七日受取。「瓦达离时」者,谓雨季时,意为无日照时。「以所说之理,如米粒等不煮,如是谨慎者自己备办后给与」,故取「谨慎沙玛内拉」一词。再者,不谨慎者应吞食者,任何令作皆不可,故亦如是说。
§96
96.Tilepaṭiggahetvā katatelanti attanā bhajjādīni akatvā katatelaṃ. Teneva ‘‘sāmisampivaṭṭatī’’ti vuttaṃ. Nibbaṭṭītattāti yāvakālikato vivecitattā, etena elāabhāvato yāvakālikattābhāvaṃ, bhikkhuno savatthukapaṭiggahaṇena yāvakālikattupagamanañca dasseti. Ubhayampīti attanā aññehi ca kataṃ.
「受取芝麻油后所制之油」者,自己未作炒等而制成之油。因此说「与主人共转」。「因被分离之故」者,因从时限食分离之故,以此显示:因无油之故而无时限食性,比库以有根据之受取而达到时限食性。「两者皆」者,自己及他人所制。
Yāva aruṇuggamanā tiṭṭhati, nissaggiyanti sattame divase katatelaṃ sace yāva aruṇuggamanā tiṭṭhati, nissaggiyaṃ.
「直至明相升起而存续,尼萨耆亚」者,若在第七日所制之油直至明相升起而存续,则为尼萨耆亚。
Acchavasanti dukkaṭavatthuno vasāya anuññātattā taṃsadisānaṃ dukkaṭavatthūnaṃyeva akappiyamaṃsasattānaṃ vasā anuññātā, na thullaccayavatthu manussānaṃ vasāti āha ‘‘ṭhapetvā manussavasa’’nti. Saṃsaṭṭhanti parissāvitaṃ. Tiṇṇaṃ dukkaṭānanti ajjhohāre ajjhohāre tīṇi dukkaṭāni sandhāya vuttaṃ. Kiñcāpi paribhogatthāya vikāle paṭiggahaṇapacanaparissāvanādīsu pubbapayogesu pāḷiyaṃ, aṭṭhakathāyañca āpatti na vuttā, tathāpi ettha āpattiyā eva bhavitabbaṃ paṭikkhittassa karaṇato āhāratthāya vikāle yāmakālikādīnaṃ paṭiggahaṇe viya. ‘‘Kāle paṭiggahitaṃ vikāle anupasampannenāpi nipakkaṃ saṃsaṭṭhañca paribhuñjantassa dvepi dukkaṭāni hontiyevā’’ti vadanti.
「除外」者,因恶作事之脂肪被允许之故,与其相似之恶作事即不净肉众生之脂肪被允许,非土喇吒亚事之人类脂肪,故说「除人脂外」。「混合」者,已滤过。「三恶作」者,就每次吞咽每次吞咽之三恶作而说。虽然在圣典与注疏中,为受用之故于非时之受取、煮、滤等前行中未说有罪,然而此处必定有罪,因作被禁止之事,如于非时为食之故受取时分药等。有人说:「于时受取,于非时由未达上者煮及混合而受用者,两恶作确实存在。」
Yasmā khīrādīni pakkhipitvā pakkabhesajjatele kasaṭaṃ āmisagatikaṃ, tena saha telaṃ paṭiggahetuṃ, pacituṃ vā bhikkhuno na vaṭṭati, tasmā vuttaṃ ‘‘pakkatelakasaṭe viya kukkuccāyatī’’ti. ‘‘Sace vasāya saha pakkattā na vaṭṭati, idaṃ kasmā vaṭṭatī’’ti pucchantā ‘‘bhante…pe… vaṭṭatī’’ti āhaṃsu, thero atikukkuccakatāya ‘‘etampi āvuso na vaṭṭatī’’ti āha, roganiggahatthāya eva vasāya anuññātattaṃ sallakkhetvā pacchā ‘‘sādhū’’ti sampaṭicchi.
因投入乳等而煮之药油中之渣滓是食物性质,与其一起受取或煮对比库不适当,故说「如煮油之渣滓令人疑虑」。问「若与脂肪一起煮不适当,此为何适当」者说「尊者……乃至……适当」,长老因过度疑虑说「友,此亦不适当」,后观察到脂肪仅为治病之故被允许,说「善哉」而同意。
§97
97.‘‘Madhukarīhi madhumakkhikāhīti idaṃ khuddakabhamarānaṃ dvinnaṃ eva visesana’’nti keci vadanti. Aññe pana ‘‘daṇḍakesu madhukārikā madhukarimakkhikā nāma, tāhi saha tisso madhumakkhikajātiyo’’ti vadanti. Bhamaramakkhikāti mahāpaṭalakārikā. Silesasadisanti sukkhatāya vā pakkatāya vā ghanībhūtaṃ. Itaranti tanukamadhu. Madhupaṭalanti madhurahitaṃ kevalaṃ madhupaṭalaṃ. ‘‘Sace madhusahitaṃ paṭalaṃ paṭiggahetvā nikkhipanti. Paṭalassa bhājanaṭṭhāniyattā madhuno vasena sattāhātikkame nissaggiyaṃ hotī’’ti vadanti, ‘‘madhumakkhitaṃ pana madhugatikamevā’’ti iminā taṃ sameti.
「由蜜蜂、由蜜蜂」者,有人说「此仅是小蜂类两者之区别」。然而其他人说「在丛林中有名为蜜蜂之蜜蜂,与其一起有三种蜜蜂类」。「蜂蜜蜂」者,大平原蜂。「如树脂相似」者,因干燥或因成熟而凝固。「其余」者,稀薄之蜜。「蜜膜」者,无蜜仅蜜膜。有人说:「若受取有蜜之膜而放置,因膜之容器处性,以蜜之缘故于七日过后成为尼萨耆亚。」以「然而蜜涂者仅是蜜性质」此语与其相合。
§98
98. ‘‘Phāṇitaṃ nāma ucchumhā nibbatta’’nti pāḷiyaṃ (pāci. 260) avisesena vuttattā, aṭṭhakathāyañca ‘‘ucchurasaṃ upādāya…pe… avatthukā ucchuvikati ‘phāṇita’nti veditabbā’’ti vacanato ucchurasopi nikkasaṭo sattāhakālikoti veditabbaṃ. Kenaci pana ‘‘madhumhi cattāro kālikā yathāsambhavaṃ yojetabbā, ucchumhi cā’’ti vatvā ‘‘samakkhikaṇḍaṃ selakaṃ madhu yāvakālikaṃ, anelakaṃ udakasambhinnaṃ yāmakālikaṃ, asambhinnaṃ sattāhakālikaṃ, madhusitthaṃ parisuddhaṃ yāvajīvikaṃ, tathā ucchuraso sakasaṭo yāvakāliko, nikkasaṭo udakasambhinno yāmakāliko, asambhinno sattāhakāliko, suddhakasaṭaṃ yāvajīvika’’nti ca vatvā uttaripi bahudhā papañcitaṃ. Tattha ‘‘udakasambhinnaṃ madhu vā ucchuraso vā sakasaṭo yāvakāliko, nikkasaṭo udakasambhinno yāmakāliko’’ti idaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ dissati, ‘‘yāvakālikaṃ samānaṃ garutarampi muddikājātirasaṃ attanā saṃsaṭṭhaṃ lahukaṃ yāmakālikabhāvaṃ upanentaṃ udakaṃ lahutaraṃ sattāhakālikaṃ attanā saṃsaṭṭhaṃ garutaraṃ yāmakālikabhāvaṃ upanetī’’ti ettha kāraṇaṃ soyeva pucchitabbo. Sabbattha pāḷiyaṃ aṭṭhakathāyañca udakasambhinnena garutarassāpi lahubhāvopagamanaṃyeva dassitaṃ. Pāḷiyampi (mahāva. 284) hi ‘‘anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodaka’’nti vadantena agilānena paribhuñjituṃ ayuttopi guḷo udakasambhinno agilānassapi vaṭṭatīti anuññāto.
因圣典中不加区别地说「糖者,从甘蔗生」,且注疏中说「取甘蔗汁……乃至……无根据之甘蔗变化应知为『糖』」之语故,应知无渣之甘蔗汁亦是七日药。然而有人说「于蜜中四种时限应如其所应配置,于甘蔗中亦然」后说「有虫卵块状之蜜是时限食,无块状与水混合是时分药,不混合是七日药,蜜糖纯净是尽形寿药,同样甘蔗汁有自渣是时限食,无渣与水混合是时分药,不混合是七日药,纯渣是尽形寿药」,且更进一步多方详述。其中「与水混合之蜜或甘蔗汁有渣是时限食,无渣与水混合是时分药」此在圣典与注疏中皆不见,「时限食性者即使更重之糖类汁与自己混合,轻之水带来时分药性,更轻之七日药与自己混合,带来较重之时分药性」,此中之理由应问彼人自己。一切处圣典与注疏中皆仅显示以与水混合,即使重味亦达到轻性。圣典中亦说「诸比库,我允许病者糖,非病者糖水」,说此者允许:即使对非病者不适当受用之糖,与水混合对非病者亦适当。
Yampi ca ‘‘ucchu ce, yāvakāliko, ucchuraso ce, yāmakāliko, phāṇitaṃ ce, sattāhakālikaṃ, taco ce, yāvajīviko’’ti aṭṭhakathāvacanaṃ dassetvā ‘‘ucchuraso udakasambhinno yāmakāliko’’ti aññena kenaci vuttaṃ, tampi tathāvidhassa aṭṭhakathāvacanassa samantapāsādikāya vinayaṭṭhakathāya abhāvato na sārato paccetabbaṃ, tatoyeva ca ‘‘ucchuraso udakasambhinnopi asambhinnopi sattāhakālikoyevā’’ti keci ācariyā vadanti. Bhesajjakkhandhake ca ‘‘anujānāmi, bhikkhave, ucchurasa’’nti ettha tīsupi gaṇṭhipadesu avisesena vuttaṃ ‘‘ucchuraso sattāhakāliko’’ti. Sayaṃkataṃ nirāmisameva vaṭṭatīti ettha aparissāvitaṃ paṭiggahitampi karaṇasamaye parissāvetvā, kasaṭaṃ apanetvā ca attanā katanti veditabbaṃ, ayaṃ sāratthadīpanīpāṭho (sārattha. ṭī. 2.623).
至于显示注疏之言「甘蔗者,限时;甘蔗汁者,限日;糖浆者,限七日;甘蔗皮者,尽形寿」后,某人所说「甘蔗汁若混水者,限日」,此亦因《善见》律注疏中无此类注疏之言,故不应视为要义而接受。正由此故,某些老师说「甘蔗汁无论混水或不混水,皆限七日」。于药篇集中「诸比库,我允许甘蔗汁」,此处三种义疏书中皆无差别地说「甘蔗汁限七日」。「自制的无肉者方许」,此处应知:受取时未榨滤者,于制作时榨滤并去除渣滓后,即为自制。此为《义利灯》之文句。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.623) pana ucchurasaṃ upādāyāti nikkasaṭarasassāpi sattāhakālikattaṃ dasseti ‘‘ucchumhā nibbatta’’nti pāḷiyaṃ sāmaññato vuttattā. Yaṃ pana suttantaṭṭhakathāyaṃ ‘‘ucchu ce, yāvakāliko, ucchuraso ce, yāmakāliko, phāṇitaṃ ce, sattāhakālikaṃ, taco ce, yāvajīviko’’ti vuttaṃ, taṃ ambaphalarasādimissatāya yāmakālikattaṃ sandhāya vuttanti gahetabbaṃ, avinayavacanattā taṃ appamāṇanti. Teneva ‘‘purebhattaṃ paṭiggahitena aparissāvitaucchurasenā’’tiādi vuttaṃ. Nirāmisameva vaṭṭati tattha paviṭṭhayāvakālikassa abbohārikattāti idaṃ guḷe kate tattha vijjamānampi kasaṭaṃ pākena sukkhatāya yāvajīvikattaṃ bhajatīti vuttaṃ. Tassa yāvakālikatte hi sāmaṃpākena purebhattepi anajjhoharaṇīyaṃ siyāti. ‘‘Savatthukapaṭiggahitattā’’ti idaṃ ucchurase cuṇṇavicuṇṇaṃ hutvā ṭhitakasaṭaṃ sandhāya vuttaṃ, tena ca ‘‘aparissāvitena appaṭiggahitena anupasampannehi kataṃ sattāhaṃ vaṭṭatīti dassetī’’ti vuttaṃ.
然而《疑惑消除》依据甘蔗汁,显示即使无渣之汁亦限七日,因圣典中以总说方式说「从甘蔗生」。至于经注疏中所说「甘蔗者,限时;甘蔗汁者,限日;糖浆者,限七日;甘蔗皮者,尽形寿」,应理解为因混合芒果汁等而说限日,因非律之言故彼非量。正由此故说「以午前受取的未榨滤甘蔗汁」等。「无肉者方许,其中所入之限时物不可吞咽」,此说:制成糖时,其中虽存在渣滓,因煮熟干燥故成尽形寿。若彼为限时,则因自煮故午前亦不可吞咽。「因连根受取故」,此说关于甘蔗汁中成为粉末而住之渣滓,由此显示「未榨滤、未受取、由未达上者所制,七日许可」。
Jhāmaucchuphāṇitanti aggimhi ucchuṃ tāpetvā kataṃ. Koṭṭitaucchuphāṇitanti khuddānukhuddakaṃ chinditvā koṭṭetvā nippīḷetvā pakkaṃ. Taṃ tattha vijjamānampi kasaṭaṃ pakkakāle yāvakālikattaṃ vijahatīti āha ‘‘taṃ yutta’’nti. Sītodakena katanti madhukapupphāni sītodakena madditvā parissāvetvā pacitvā kataṃ. ‘‘Aparissāvetvā kata’’nti keci, tattha kāraṇaṃ na dissati. Khīraṃ pakkhipitvā kataṃ madhukaphāṇitaṃ yāvakālikanti ettha khīraṃ pakkhipitvā pakkatelaṃ kasmā vikāle vaṭṭatīti ce? Tele pakkhittaṃ khīraṃ telameva hoti, aññaṃ pana khīraṃ pakkhipitvā kataṃ khīrabhāvaṃ gaṇhātīti idamettha kāraṇaṃ. Yadi evaṃ khaṇḍasakkharampi khīraṃ pakkhipitvā karonti, taṃ kasmā vaṭṭatīti āha ‘‘khaṇḍasakkharaṃ panā’’tiādi. Tattha khīrajallikanti khīrapheṇaṃ.
「火烤甘蔗糖浆」者,于火中烤甘蔗而制。「捣碎甘蔗糖浆」者,切成细碎后捣碎、压榨而煮。说「彼适宜」者,其中虽存在渣滓,煮熟时舍弃限时性。「以冷水制」者,以冷水揉碎蜜花后榨滤、煮而制。某些人说「未榨滤而制」,其中不见理由。「投入乳而制之蜜花糖浆为限时」,此处若问:投入乳而煮之油为何非时许可?投入油中之乳即成油,然投入其他乳而制者取乳之性,此为此处之理由。若如是,块糖亦投入乳而制,为何彼许可?故说「然块糖」等。其中「乳泡」者,乳之泡沫。
§99
99.‘‘Madhukapupphaṃ panā’’tiādi yāvakālikarūpena ṭhitassāpi avaṭṭanakaṃ merayabījavatthuṃ dassetuṃ āraddhaṃ. Āhārakiccaṃ karontāni etāni kasmā evaṃ paribhuñjitabbānīti codanāparihārāya bhesajjodissaṃ dassentena tappasaṅgena sabbānipi odissakāni ekato dassetuṃ ‘‘sattavidhañhī’’tiādi vuttaṃ samantapāsādikāyaṃ (pārā. aṭṭha. 2.623). Vinayasaṅgahappakaraṇe pana taṃ na vuttaṃ, ‘‘pacchābhattato paṭṭhāya sati paccayeti vuttattā paṭiggahitabhesajjāni dutiyadivasato paṭṭhāya purebhattampi sati paccayeva paribhuñjitabbāni, na āhāratthāya bhesajjatthāya paṭiggahitattā’’ti vadanti. Dvāravātapānakavāṭesūti mahādvārassa vātapānānañca kavāṭaphalakesu. Kasāve pakkhittāni tāni attano sabhāvaṃ pariccajantīti ‘‘kasāve…pe… makkhetabbānī’’ti vuttaṃ, ghuṇapāṇakādiparihāratthaṃ makkhetabbānīti attho. Adhiṭṭhetīti ‘‘idāni mayhaṃ ajjhoharaṇīyaṃ na bhavissati, bāhiraparibhogatthāya bhavissatī’’ti cittaṃ uppādetīti attho. Tenevāha ‘‘sappiñca telañca vasañca muddhani telaṃ vā abbhañjanaṃ vā’’tiādi, evaṃ paribhoge anapekkhatāya paṭiggahaṇaṃ vijahatīti adhippāyo. Evaṃ aññesupi kālikesu anajjhoharitukāmatāya suddhacittena bāhiraparibhogatthāya niyamepi paṭiggahaṇaṃ vijahatīti idampi visuṃ ekaṃ paṭiggahaṇavijahananti daṭṭhabbaṃ.
「然蜜花」等,为显示虽以限时形式而住者之不许可的米酒种子事,而开始。为回答「此等行食之作用,为何应如是受用」之诘难,显示为药之目的,因彼关联而为一并显示一切目的物,于《善见》中说「七种」等。然于《律摄》中未说彼,说「因说『从午后开始有因缘』,受取之药从第二日开始,午前亦唯有因缘方应受用,非为食之目的,因为药之目的而受取故」。「于门、窗、门扇」者,于大门、诸窗之门板。「投入染料中,彼等舍弃自性」,故说「于染料中……应涂抹」,意为:为避免虫、鼠等应涂抹。「决意」者,意为:生起心念「今此对我将非可吞咽,将为外用之目的」。由此说「酥、油、脂于头上,油或涂身」等,意趣为:因如是受用时无期待而舍弃受取。如是于其他诸限时物中,亦因不欲吞咽而以清净心为外用之目的,即使决定亦舍弃受取,此亦应见为另一种舍弃受取。
Aññena bhikkhunā vattabboti ettha suddhacittena dinnattā sayampi āharāpetvā paribhuñjituṃ vaṭṭatiyeva. Dvinnampi anāpattīti yathā aññassa santakaṃ ekena paṭiggahitaṃ sattāhātikkamepi nissaggiyaṃ na hoti parasantakabhāvato, evamidampi avibhattattā ubhayasādhāraṇampi vinibbhogābhāvato nissaggiyaṃ na hotīti adhippāyo. Paribhuñjituṃ pana na vaṭṭatīti bhikkhunā paṭiggahitattā sattāhātikkame yassa kassaci bhikkhuno paribhuñjituṃ na vaṭṭati paṭiggahitasappiādīnaṃ paribhogassa sattāheneva paricchinnattā. ‘‘Tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbānī’’ti (pārā. 623) hi vuttaṃ.
「应由另一比库说」,此处因以清净心而施,自己亦令取来受用,确实许可。「二者皆无罪」者,意趣为:如他人之物由一人受取,即使过七日亦非尼萨耆亚,因属他人之物;如是此亦因未分配,虽为二者共有,因无分别故非尼萨耆亚。然不许受用者,因由比库受取故,过七日任何比库皆不许受用,因受取之酥等之受用唯以七日为限。确实说「受取彼等后,最多七日储藏而应受用」。
‘‘Āvusoimaṃ telaṃ sattāhamattaṃ paribhuñjituṃ vaṭṭatī’’ti iminā yena paṭiggahitaṃ, tena antosattāheyeva parassa vissajjitabhāvaṃ dasseti. Kassa āpattīti ‘‘paṭhamaṃ tāva ubhinnaṃ sādhāraṇattā anāpatti vuttā, idāni pana ekena itarassa vissaṭṭhabhāvato ubhayasādhāraṇatā natthīti vibhattasadisaṃ hutvā ṭhitaṃ, tasmā ettha paṭiggahitassa sattāhātikkame ekassa āpattiyā bhavitabba’’nti maññamāno ‘‘kiṃ paṭiggahaṇapaccayā paṭiggāhakassa āpatti, udāhu yassa santakaṃ jātaṃ, tassā’’ti pucchati. Nissaṭṭhabhāvatoyeva ca idha ‘‘avibhattabhāvato’’ti kāraṇaṃ avatvā ‘‘yena pariggahitaṃ, tena vissajjitattā’’ti vuttaṃ, idañca vissaṭṭhābhāvato ubhayasādhāraṇataṃ pahāya ekassa santakaṃ hontampi yena paṭiggahitaṃ, tato aññassa santakaṃ jātaṃ, tasmā parasantakapaṭiggahaṇe viya paṭiggāhakassa paṭiggahaṇapaccayā natthi āpattīti dassanatthaṃ vuttaṃ, na pana ‘‘yena paṭiggahitaṃ, tena vissajjitattā’’ti vacanato avissajjite sati avibhattepi sattāhātikkame āpattīti dassanatthaṃ avissajjite avibhattabhāvatoyeva anāpattiyā siddhattā. Sace pana itaro yena paṭiggahitaṃ, tasseva antosattāhe attano bhāgampi vissajjeti, sattāhātikkame siyā āpatti yena paṭiggahitaṃ, tasseva santakabhāvamāpannattā. ‘‘Itarassa appaṭiggahitattā’’ti iminā tassa santakabhāvepi aññehi paṭiggahitasakasantake viya tena appaṭiggahitabhāvato anāpattīti dīpeti, imaṃ pana adhippāyaṃ ajānitvā ito aññathā gaṇṭhipadakārādīhi papañcitaṃ, na taṃ sārato paccetabbaṃ, idaṃ sāratthadīpanīvacanaṃ (sārattha. ṭī. 2.625).
「具寿,此油七日间许可受用」,以此显示:由谁受取,彼于七日内应交付他人之性。「谁有罪」者,想「首先因二者共有故说无罪,然今因一人交付他人故无二者共有性,成为如已分配而住,故此处受取者过七日,一人应有罪」而问「是否因受取之缘,受取者有罪,或是成为其物者有罪」。正因交付之性,此处未说「因未分配之性」为理由,而说「由谁受取,因彼已交付」。此为显示:虽因交付之性而舍弃二者共有性,成为一人之物,然由谁受取,成为他人之物,故如受取他人之物,受取者因受取之缘无罪,非为显示:从「由谁受取,因彼已交付」之语,未交付时,即使未分配,过七日有罪,因未交付时,正因未分配之性而无罪已成立。然若他人于七日内将自己之份亦交付于受取者,过七日可能有罪,因成为由谁受取,正是其物之性。以「他人未受取故」,显示:即使成为其物,因彼未受取之性,如他人受取之自己之物,故无罪。然不知此意趣,义疏书作者等作其他阐述,不应视为要义而接受。此为《义利灯》之语。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.625) pana – sace dvinnaṃ…pe… na vaṭṭatīti ettha pāṭho gaḷito, evaṃ panettha pāṭho veditabbo – sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭatīti. Aññathā pana saddappayogopi na saṅgahaṃ gacchati, ‘‘gaṇṭhipadepi ca ayameva pāṭho dassito’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.625) vuttaṃ. ‘‘Dvinnampi anāpattī’’ti avibhattattā vuttaṃ. ‘‘Paribhuñjituṃ pana na vaṭṭatī’’ti idaṃ ‘‘sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabba’’nti (pārā. 623) vacanato vuttaṃ. ‘‘Yena paṭiggahitaṃ, tena vissajjitattā’’ti iminā upasampannassa dānampi sandhāya ‘‘vissajjetī’’ti idaṃ vuttanti dasseti. Upasampannassa nirapekkhadinnavatthumhi paṭiggahaṇassa avigatattepi sakasantakatā vigatāva hoti, tena nissaggiyaṃ na hoti. ‘‘Attanāva paṭiggahitattaṃ sakasantakattañcā’’ti imehi dvīhi kāraṇeheva nissaggiyaṃ hoti, na ekena. Anupasampannassa nirapekkhadāne pana tadubhayampi vijahati, paribhogopettha vaṭṭati, na sāpekkhadāne dānalakkhaṇābhāvato. ‘‘Vissajjatī’’ti etasmiñca pāḷipade kassaci adatvā anapekkhatāya chaḍḍanampi saṅgahitanti veditabbaṃ. ‘‘Anapekkhā datvā’’ti idañca paṭiggahaṇavijahanavidhidassanatthameva vuttaṃ. Paṭiggahaṇe hi vijahite puna paṭiggahetvā paribhogo sayameva vaṭṭissati, tabbijahanañca vatthuno sakasantakatāpariccāgena hotīti. Etena ca vatthumhi ajjhoharaṇāpekkhāya sati paṭiggahaṇavissajjanaṃ nāma visuṃ na labbhatīti sijjhati. Itarathā hi ‘‘paṭiggahaṇe anapekkhova paṭiggahaṇaṃ vissajjetvā puna paṭiggahetvā bhuñjatī’’ti vattabbaṃ siyā, ‘‘appaṭiggahitattā’’ti iminā ekassa santakaṃ aññena paṭiggahitampi nissaggiyaṃ hotīti dasseti. Evanti ‘‘puna gahessāmī’’ti apekkhaṃ akatvā suddhacittena paricattataṃ parāmasati. Paribhuñjantassa anāpattidassanatthanti nissaggiyamūlikāhi pācittiyādiāpattīhi anāpattidassanatthanti adhippāyo. Paribhoge anāpattidassanatthanti ettha pana nissaṭṭhapaṭilābhassa kāyikaparibhogādīsu yā dukkaṭāpatti vuttā, tāya anāpattidassanatthanti adhippāyo.
然而《疑惑遣除》中说:「若二人之物……乃至……不允许」,此处文句有脱落,此处文句应如此理解:「若二人之物由一人受取而未分配,七日过后对二人皆无罪,但不允许受用。」否则,词语用法亦不能成立。《义注》中说:「在难语段中亦显示此同一文句。」「对二人皆无罪」者,因未分配故如是说。「但不允许受用」者,此依「储存物最多七日应受用」之语而说。以「由谁受取,由彼舍弃」,此显示连结达上者之布施而说「舍弃」。对达上者,在无期待布施之物上,虽受取未离去,自己之物性已离去,因此不成尼萨耆亚。「由自己受取性与自己物性」,唯以此二因成尼萨耆亚,非以一因。对未达上者,在无期待布施中,彼二者皆舍弃,此处受用允许,非在有期待布施中,因无布施之相。在「舍弃」此圣典语中,应知不给予任何人而无期待地舍弃亦被摄入。「无期待地给予」者,此唯为显示受取舍弃之法而说。因为在受取被舍弃时,再次受取后受用自然允许,彼之舍弃由物之自己物性之舍弃而成。以此,在物上有受用期待时,受取舍弃之名不能单独成立。否则,应说「在受取上无期待者舍弃受取后再受取而食用」。以「因未受取」,此显示一人之物由他人受取亦成尼萨耆亚。「如此」者,指不作「我将再取」之期待,以清净心之舍弃性。为显示受用者无罪之义,意趣为显示由尼萨耆亚根本之巴吉帝亚等罪无罪。为显示受用中无罪之义,此处意趣为显示所说舍出物再得之身体受用等中之恶作罪无罪。
§100
100. Evaṃ catukālikapaccayaṃ dassetvā idāni tesu visesalakkhaṇaṃ dassento ‘‘imesu panā’’tiādimāha. Tattha akappiyabhūmiyaṃ sahaseyyāpahonake gehe vuttaṃ saṅghikaṃ vā puggalikaṃ vā bhikkhussa, bhikkhuniyā vā santakaṃ yāvakālikaṃ yāmakālikañca ekarattampi ṭhapitaṃ antovutthaṃ nāma hoti, tattha pakkañca antopakkaṃ nāma hoti. Sattāhakālikaṃ pana yāvajīvikañca vaṭṭati. Paṭiggahetvā ekarattaṃ vītināmitaṃ pana yaṃ kiñci yāvakālikaṃ vā yāmakālikaṃ vā ajjhoharitukāmatāya gaṇhantassa pariggahaṇe tāva dukkaṭaṃ, ajjhoharato pana ekamekasmiṃ ajjhohāre sannidhipaccayā pācittiyaṃ hotīti attho. Idāni aññampi visesalakkhaṇaṃ dassento ‘‘yāvakālikaṃ panā’’tiādimāha. Tattha sambhinnarasānīti saṃsaṭṭharasāni. Dīghakālāni vatthūni rassakālena saṃsaṭṭhāni rassakālameva anuvattantīti āha ‘‘yāvakālikaṃ pana…pe… tīṇipi yāmakālikādīnī’’ti. Itaresupi eseva nayo. Tasmātiādīsu tadahupurebhattameva vaṭṭati, na tadahupacchābhattaṃ, na rattiyaṃ, na dutiyadivasādīsūti attho.
如是显示四时资具后,今为显示彼等之差别相而说「然而在此等中」等。其中,在非适宜地、在同宿可能之家中所说僧团物或个人物,比库或比库尼之物,时限药与夜分药即使置放一夜亦名为内置,在彼处煮者名为内煮。然而七日药与终生药允许。受取后经过一夜之任何时限药或夜分药,以欲受用之意而取时,在执持上即有恶作,受用时则在每一受用上因储存资具之缘有巴吉帝亚,此为义。今为显示其他差别相而说「然而时限药」等。其中,「混合味者」,混杂味者。长时物与短时混杂,仅随顺短时,故说「然而时限药……乃至……三种夜分药等」。在其余中亦此同一法则。因此等中,唯当日午前允许,非当日午后,非夜间,非第二日等,此为义。
Kasmāti ce? Tadahupaṭiggahitena yāvakālikena saṃsaṭṭhattāti. Ettha ca ‘‘yāvakālikena saṃsaṭṭhattā’’ti ettakameva avatvā ‘‘tadahupaṭiggahitenā’’ti visesanassa vuttattā purepaṭiggahitayāvakālikena saṃsaṭṭhe sati tadahupurebhattampi na vaṭṭati, anajjhoharaṇīyaṃ hotīti viññāyati. ‘‘Sambhinnarasa’’nti iminā sacepi saṃsaṭṭhaṃ, asambhinnarasaṃ sesakālikattayaṃ attano attano kāle vaṭṭatīti dasseti . Yāmakālikenāti ettha ‘‘tadahupaṭiggahitenā’’ti tatiyantavisesanapadaṃ ajjhāharitabbaṃ, pubbavākyato vā anuvattetabbaṃ. Tassa phalaṃ vuttanayameva.
若问何故?因与当日受取之时限药混杂故。此中,不仅说「因与时限药混杂」此许,而说「当日受取之」限定语,故应知与先前受取之时限药混杂时,即使当日午前亦不允许,成不可受用。以「混合味」,此显示即使混杂,未混合味之其余三时物在各自之时允许。「以夜分药」者,此处应引入「当日受取之」第三格限定语,或应从前句随顺。其果报即如所说法则。
Potthakesu pana ‘‘yāmakālikena saṃsaṭṭhaṃ pana itaradvayaṃ tadahupaṭiggahita’’nti dissati, taṃ na sundaraṃ. Yattha natthi, tameva sundaraṃ, kasmā? Dutiyantañhi visesanapadaṃ itaradvayaṃ viseseti. Tato tadahupaṭiggahitameva sattāhakālikaṃ yāvajīvikañca yāmakālikena saṃsaṭṭhe sati yāva aruṇuggamanā vaṭṭati, na purepaṭiggahitānīti attho bhaveyya, so na yutto. Kasmā? Sattāhakālikayāvajīvikānaṃ asannidhijanakattā, ‘‘dīghakālikāni rassakālikaṃ anuvattantī’’ti iminā lakkhaṇena viruddhattā ca, tasmā tadahupaṭiggahitaṃ vā hotu purepaṭiggahitaṃ vā, sattāhakālikaṃ yāvajīvikañca tadahupaṭiggahitena yāmakālikena saṃsaṭṭhattā yāva aruṇuggamanā vaṭṭatīti attho yutto, evañca upari vakkhamānena ‘‘sattāhakālikena pana tadahupaṭiggahitena saddhiṃ saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ sattāhaṃ kappatī’’ti vacanena samaṃ bhaveyya.
然而在诸写本中见「与夜分药混杂之其余二者当日受取」,彼不美妙。无彼处者,彼即美妙,何故?因第二格限定语限定其余二者。由此,唯当日受取之七日药与终生药与夜分药混杂时直至明相升起允许,非先前受取者,此义应成,彼不合理。何故?因七日药终生药不生储存,与「长时物随顺短时」此相违故。因此,无论当日受取或先前受取,七日药与终生药因与当日受取之夜分药混杂故直至明相升起允许,此义合理,如此与下文将说「然而与当日受取之七日药混杂之当日受取或先前受取之终生药七日适宜」之语相应。
Apica ‘‘yāmakālikena saṃsaṭṭhaṃ pana itaradvayaṃ tadahu yāva aruṇuggamanā vaṭṭatī’’ti pubbapāṭhena bhavitabbaṃ, taṃ lekhakehi aññesu pāṭhesu ‘‘tadahupaṭiggahita’’nti vijjamānaṃ disvā, idha tadahupadato paṭiggahitapadaṃ gaḷitanti maññamānehi pakkhipitvā likhitaṃ bhaveyya, ‘‘tadahū’’ti idaṃ pana ‘‘yāva aruṇuggamanā’’ti padaṃ viseseti, tena yāva tadahuaruṇuggamanā vaṭṭati, na dutiyāhādiaruṇuggamanāti atthaṃ dasseti. Teneva uparipāṭhepi ‘‘sattāhakālikena pana tadahupaṭiggahitenā’’ti rassakālikatthapadena tulyādhikaraṇaṃ visesanapadaṃ tameva viseseti, na dīghakālikatthaṃ yāvajīvikapadaṃ , tasmā ‘‘tadahupaṭiggahitena sattāhakālikena saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ sattāhaṃ kappatī’’ti vuttaṃ.
又,应以「然而与夜分药混杂之其余二者当日直至明相升起允许」之前文,彼由书写者见其他文句中有「当日受取」,认为此处从当日语脱落受取语而插入书写。然而「当日」此限定「直至明相升起」语,因此显示直至当日明相升起允许,非第二日等明相升起之义。因此在下文中「然而以当日受取之」短时义语同格限定语限定彼,非长时义之终生药语。因此说「与当日受取之七日药混杂之当日受取或先前受取之终生药七日适宜」。
Dvīhapaṭiggahitenātiādīsupi ‘‘dvīhapaṭiggahitena sattāhakālikena saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ chāhaṃ vaṭṭati, tīhapaṭiggahitena sattāhakālikena saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ pañcāhaṃ vaṭṭati, catūhapaṭiggahitena sattāhakālikena saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ caturāhaṃ vaṭṭati, pañcāhapaṭiggahitena sattāhakālikena saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ tīhaṃ vaṭṭati, chāhapaṭiggahitena sattāhakālikena saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ dvīhaṃ vaṭṭati, sattāhapaṭiggahitena sattāhakālikena saṃsaṭṭhaṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ tadaheva vaṭṭatī’’ti evaṃ sattāhakālikasseva atītadivasaṃ parihāpetvā sesadivasavasena yojetabbaṃ, na yāvajīvikassa. Na hi yāvajīvikassa hāpetabbo atītadivaso nāma atthi sati paccaye yāvajīvaṃ paribhuñjitabbato. Tenāha ‘‘sattāhakālikampi attanā saddhiṃ saṃsaṭṭhaṃ yāvajīvikaṃ attano sabhāvaññeva upanetī’’ti. Kesuci potthakesu ‘‘yāmakālikena saṃsaṭṭhaṃ pana itaradvayaṃ tadahupaṭiggahita’’nti likhitaṃ pāṭhaṃ nissāya imasmimpi pāṭhe ‘‘tadahupaṭiggahitanti idameva icchitabba’nti maññamānā ‘‘purepaṭiggahita’’nti pāṭhaṃ paṭikkhipanti. Kesuci ‘‘purebhattaṃ paṭiggahitaṃ vā’’ti likhanti, taṃ sabbaṃ yathāvuttanayaṃ amanasikarontā vibbhantacittā evaṃ karontīti daṭṭhabbaṃ.
在「以二日受取之」等中亦「与二日受取之七日药混杂之当日受取或先前受取之终生药六日允许,与三日受取之七日药混杂之当日受取或先前受取之终生药五日允许,与四日受取之七日药混杂之当日受取或先前受取之终生药四日允许,与五日受取之七日药混杂之当日受取或先前受取之终生药三日允许,与六日受取之七日药混杂之当日受取或先前受取之终生药二日允许,与七日受取之七日药混杂之当日受取或先前受取之终生药唯当日允许」,如是应唯减去七日药之过去日而以余日数配合,非终生药。因终生药无应减去之过去日之名,因有资具时应终生受用。因此说「七日药亦与自己混杂之终生药引至自己之自性」。在某些写本中依「与夜分药混杂之其余二者当日受取」所书写之文句,在此文中亦认为「应欲求当日受取」而拒绝「先前受取」之文句。在某些中书写「午前受取或」,应见彼一切不作意如所说法则而以散乱心如是作。
Imesu catūsu kālikesu yāvakālikaṃ majjhanhikakālātikkame, yāmakālikaṃ pacchimayāmātikkame, sattāhakālikaṃ sattāhātikkame paribhuñjantassa āpattīti vuttaṃ. Katarasikkhāpadena āpatti hotīti pucchāyamāha ‘‘kālayāma’’iccādi. Tassattho – yāvakālikaṃ kālātikkame paribhuñjantassa ‘‘yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiya’’nti iminā vikālebhojanasikkhāpadena (pāci. 248) āpatti hoti. Yāmakālikaṃ yāmātikkame paribhuñjantassa ‘‘yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiya’’nti iminā sannidhisikkhāpadena (pāci. 253) āpatti hoti. Sattāhakālikaṃ sattāhātikkame paribhuñjantassa ‘‘yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni, seyyathidaṃ, sappi navanītaṃ telaṃ madhu phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni, taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti iminā bhesajjasikkhāpadena (pārā. 622) āpatti hotīti.
在这四种时限中,已说:过午时限者,超过正午时而受用,得罪;过夜时限者,超过后夜时而受用,得罪;过七日时限者,超过七日而受用,得罪。若问「以何学处得罪」,则说「时限」等。其义为:过午时限者超时而受用,以「若比库于非时食副食或主食者,巴吉帝亚」此非时食学处得罪。过夜时限者超夜而受用,以「若比库食储藏之副食或主食者,巴吉帝亚」此储藏学处得罪。过七日时限者超过七日而受用,以「凡彼等病比库之适宜药,即:酥、生酥、油、蜜、糖,受取后以七日为限储藏受用,超过者,尼萨耆亚巴吉帝亚」此药学处得罪。
Imāni cattāri kālikāni ekato saṃsaṭṭhāni sambhinnarasāni purimapurimakālikassa kālavasena paribhuñjitabbānīti vuttaṃ. Asambhinnarasāni ce honti, kathaṃ paribhuñjitabbānīti āha ‘‘sace panā’’tiādi. Tassattho suviññeyyova.
已说:这四种时限物混合一处、味相混合者,应依前前时限物之时限而受用。若问「若味不相混合,应如何受用」,则说「若然」等。其义极易了知。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是，于律藏摄颂庄严——即律庄严中——
Catukālikavinicchayakathālaṅkāro nāma · 名为四时限抉择论庄严
Aṭṭhārasamo paricchedo. · 第十八品。