19. Kappiyabhūmivinicchayakathā · 19. 净地抉择论
19. Kappiyabhūmivinicchayakathā19. 净地决择论
§101
101. Evaṃ catukālikavinicchayaṃ kathetvā idāni kappiyakuṭivinicchayaṃ kathetuṃ ‘‘kappiyā catubhūmiyo’’tiādimāha. Tattha kappantīti kappiyā, kappa sāmatthiyeti dhātu. Bhavanti etāsu antovutthaantopakkānīti bhūmiyo, catasso bhūmiyo catubhūmiyo, catasso kappiyakuṭiyoti attho. Katamā tāti āha ‘‘ussāvanantikā…pe… veditabbā’’ti. Kathaṃ viññāyaticcāha ‘‘anujānāmi…pe… vacanato’’ti. Idaṃ bhesajjakkhandhakapāḷiṃ (mahāva. 295) sandhāyāha. Tattha uddhaṃ sāvanā ussāvanā, ussāvanā anto yassā kappiyabhūmiyāti ussāvanantikā. Gāvo nisīdanti etthāti gonisādikā, go-saddūpapada ni-pubbasada visaraṇagatyāvasānesūti dhātu. Gahapatīhi dinnāti gahapati, uttarapadalopatatiyātappurisoyaṃ. Kammavācāya sammannitabbāti sammutīti evamimāsaṃ viggaho kātabbo. Tatthāti kappiyakuṭivinicchaye. Taṃ pana avatvāpīti andhakaṭṭhakathāyaṃ vuttanayaṃ avatvāpi. Pi-saddena tathāvacanampi anujānāti. Aṭṭhakathāsu vuttanayena vutteti sesaaṭṭhakathāsu vuttanayena ‘‘kappiyakuṭiṃ karomā’’ti vā ‘‘kappiyakuṭī’’ti vā vutte. Sādhāraṇalakkhaṇanti sabbaaṭṭhakathānaṃ sādhāraṇaṃ ussāvanantikakuṭikaraṇalakkhaṇaṃ. Cayanti adhiṭṭhānaṃ uccavatthuṃ. Yato paṭṭhāyāti yato iṭṭhakato silato mattikāpiṇḍato vā paṭṭhāya. Paṭhamiṭṭhakādīnaṃ heṭṭhā na vaṭṭantīti paṭhamiṭṭhakādīnaṃ heṭṭhābhūmiyaṃ patiṭṭhāpiyamānā iṭṭhakādayo bhūmigatikattā ‘‘kappiyakuṭiṃ karomā’’ti vatvā patiṭṭhāpetuṃ na vaṭṭanti. Yadi evaṃ bhūmiyaṃ nikhaṇitvā ṭhapiyamānā thambhā kasmā tathā vatvā patiṭṭhāpetuṃ vaṭṭantīti āha ‘‘thambhā pana…pe… vaṭṭantī’’ti.
一〇一、如是讲说四时抉择后,今为讲说储食净屋抉择,故说「四种储食净地」等。其中,「储食净」者,「能成就」之义,「能」为词根。「在这些(地)中有内煮、内投」,故为「地」;四种地为「四地」,即四种储食净屋之义。何者为四?故说「有呼唤界限者……乃至……应知」。如何了知?故说「我允许……乃至……由语」。此依药篇集之文而说。其中,「呼唤之上」为「呼唤界」,「呼唤界在其内」之储食净地,故为「有呼唤界限者」。「牛坐于此处」,故为「牛坐处」,「牛」字为前分词,「尼」为前缀,「坐」为词根,有「行、去、住」之义。「由居士们所给予」者,「居士」,此为后分词省略之第三人称被动复合词。「应以甘马语认可」者,「认可」,如是应作此等之分析。「其中」者,在储食净屋抉择中。「然而即使不说彼」者,即使不说安达咖注疏中所说之方式。以「亦」字,亦允许如是之语。「依诸注疏所说方式而说」者,依其余诸注疏所说方式,说「我们作储食净屋」或「储食净屋」。「共通相」者,一切注疏共通之作呼唤界限屋之相。「积」者,基础、高处之物。「从何开始」者,从何砖、石或土块开始。「初砖等之下不许」者,在初砖等下方之地上所安置之砖等,因属地之故,说「我们作储食净屋」而安置,不许。若如是,埋于地中而安置之柱,为何说如是而安置为许?故说「然而柱……乃至……为许」。
Saṅghasantakamevāti vāsatthāya kataṃ saṅghikasenāsanaṃ sandhāya vadati. Bhikkhusantakanti vāsatthāya eva kataṃ bhikkhussa puggalikasenāsanaṃ.
「僧团所有」者,指为住处而作之僧伽住所而说。「比库所有」者,亦为住处而作之比库个人住所。
§102
102.Mukhasannidhīti iminā antovutthadukkaṭameva dīpeti.
一〇二、「口边」者,以此仅显示内煮之恶作。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.295) pana evaṃ vuttaṃ – taṃ pana avatvāpīti pi-saddena tathāvacanampi anujānāti. Aṭṭhakathāsūti andhakaṭṭhakathāvirahitāsu sesaṭṭhakathāsu. Sādhāraṇalakkhaṇanti andhakaṭṭhakathāya saha sabbaṭṭhakathānaṃ samānaṃ. Cayanti adhiṭṭhānaṃ uccavatthuṃ. Yato paṭṭhāyāti yato iṭṭhakādito paṭṭhāya cayaṃ ādiṃ katvā bhittiṃ uṭṭhāpetukāmāti attho. ‘‘Thambhā pana upari uggacchanti, tasmā vaṭṭantī’’ti etena iṭṭhakapāsāṇā heṭṭhā patiṭṭhāpiyamānāpi yadi cayato, bhūmito vā ekaṅgulamattampi uggatā tiṭṭhanti, vaṭṭantīti siddhaṃ hoti.
然而《疑惑遣除》中如是说:「然而即使不说彼」者,以「亦」字,亦允许如是之语。「诸注疏中」者,在离安达咖注疏之其余诸注疏中。「共通相」者,与安达咖注疏共同,一切注疏相同者。「积」者,基础、高处之物。「从何开始」者,从何砖等开始,以积为始而欲建立墙壁之义。「然而柱向上升起,故为许」者,以此,砖石即使安置于下方,若从积或从地上升一指量,亦成立为许。
Ārāmoti upacārasīmāparicchinno sakalo vihāro. Senāsanānīti vihārassa anto tiṇakuṭiādikāni saṅghassa nivāsagehāni. Vihāragonisādikā nāmāti senāsanagonisādikā nāma. Senāsanāni hi sayaṃ parikkhittānipi ārāmaparikkhepābhāvena ‘‘gonisādikā’’ti vuttā. ‘‘Upaḍḍhaparikkhittopī’’ti iminā tato ūnaparikkhitto yebhuyyena aparikkhitto nāma, tasmā aparikkhittasaṅkhameva gacchatīti dasseti. Etthāti upaḍḍhādiparikkhitte. Kappiyakuṭi laddhuṃ vaṭṭatīti gonisādikāya abhāvena sesakappiyakuṭīsu tīsu yā kāci kappiyakuṭi kātabbāti attho.
「园」者,以近行界限所围之整个寺院。「诸住所」者,寺院内之草屋等僧团之居住屋。「寺院牛坐处名」者,住所牛坐处名。诸住所虽自身被围,因无园围,故说「牛坐处」。「即使半围」者,以此显示,少于彼者为少围,大多数为无围名,故仅入无围之数。「于此」者,在半围等所围中。「得储食净屋为许」者,因无牛坐处,在其余三种储食净屋中,任何储食净屋应作之义。
Tesaṃ gehānīti ettha bhikkhūnaṃ vāsatthāya katampi yāva na denti, tāva tesaṃ santakaṃyeva bhavissatīti daṭṭhabbaṃ. Vihāraṃṭhapetvāti upasampannānaṃ vāsatthāya kataṃ gehaṃ ṭhapetvāti attho. Gehanti nivāsagehaṃ. Tadaññaṃ pana uposathāgārādi sabbaṃ anivāsagehaṃ catukappiyabhūmivimuttā pañcamī kappiyabhūmi. Saṅghasantakepi hi etādise gehe suṭṭhu parikkhittārāmaṭṭhepi abbhokāse viya antovutthādidoso natthi. Yena kenaci channe paricchanne ca sahaseyyappahonake bhikkhussa, saṅghassa vā nivāsagehe antovutthādidoso, na aññattha. Tenāha ‘‘yaṃ panā’’tiādi. Tattha ‘‘saṅghikaṃ vā puggalikaṃ vā’’ti idaṃ kiñcāpi bhikkhubhikkhunīnaṃ sāmaññato vuttaṃ bhikkhūnaṃ pana saṅghikaṃ puggalikañca bhikkhunīnaṃ, tāsaṃ saṅghikaṃ puggalikañca bhikkhūnaṃ gihisantakaṭṭhāne tiṭṭhatīti veditabbaṃ.
「彼等之屋」者,于此,为比库们住处而作者,乃至未给予,应见为彼等所有。「除寺院」者,除为达上者住处而作之屋之义。「屋」者,居住屋。然而彼之外,伍波萨他堂等一切非居住屋,离四种储食净地,为第五储食净地。即使僧团所有,在如是之屋中,即使在善围之园处,如露地,无内煮等过失。在任何有顶、有遮蔽、能共宿之比库或僧团之居住屋中,有内煮等过失,不在他处。故说「然而何者」等。其中,「僧伽或个人」者,此虽就比库比库尼共通而说,然而应知,比库们之僧伽与个人,比库尼们之僧伽与个人,对比库们立于在家所有之处。
Mukhasannidhīti antosannihitadoso hi mukhappavesananimittaṃ āpattiṃ karoti, nāññathā, tasmā ‘‘mukhasannidhī’’ti (vi. vi. ṭī. mahāvagga 2.295) vuttoti.
「口边近」者,内部近处之过失方能造作入口之相的罪,非其他情况,因此说「口边近」。
Tattha tattha khaṇḍā hontīti upaḍḍhato adhikaṃ khaṇḍā honti. Sabbasmiṃ chadane vinaṭṭheti tiṇapaṇṇādivassaparittāyake chadane vinaṭṭhe. Gopānasīnaṃ pana upari vallīhi baddhadaṇḍesu ṭhitesupi jahitavatthukā honti eva. Pakkhapāsakamaṇḍalanti ekasmiṃ passe tiṇṇaṃ gopānasīnaṃ upari ṭhitatiṇapaṇṇādichadanaṃ vuccati.
「处处有破片」者,超过一半有破片。「全屋顶坏」者,草叶等遮雨之屋顶坏。但屋檐上方,即使以藤绑之杆仍立,亦已舍弃其处。「翼边圆」者,一边三个屋檐上方所立之草叶等屋顶称为翼边圆。
§103
103.‘‘Anupasampannassa datvā tassā’’tiādinā akappiyakuṭiyaṃ vutthampi anupasampannassa dinne kappiyaṃ hoti, sāpekkhadānañcettha vaṭṭati, paṭiggahaṇaṃ viya na hotīti dasseti. Antopakkasāmaṃpakkesu pana ‘‘na, bhikkhave, antovutthaṃ antopakkaṃ sāmaṃpakkaṃ paribhuñjitabbaṃ, yo paribhuñjeyya, āpatti dukkaṭassa. Anto ce, bhikkhave, vutthaṃ antopakkaṃ sāmaṃpakkaṃ, tañce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. Anto ce, bhikkhave, vutthaṃ antopakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Anto ce, bhikkhave, vutthaṃ bahipakkaṃ sāmaṃpakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Bahi ce, bhikkhave, vutthaṃ antopakkaṃ sāmaṃpakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Anto ce, bhikkhave, vutthaṃ bahipakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vutthaṃ antopakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vutthaṃ bahipakkaṃ sāmaṃpakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vutthaṃ bahipakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, anāpattī’’ti (mahāva. 274) vacanato ekaṃ tirāpattikaṃ, tīṇi durāpattikāni, tīṇi ekāpattikāni, ekaṃ anāpattikanti aṭṭha honti. Tattha antovutthanti akappiyakuṭiyaṃ vutthaṃ. Antopakkepi eseva nayo. Sāmaṃpakkanti yaṃ kiñci āmisaṃ bhikkhussa pacituṃ na vaṭṭati. Tattha yaṃ vattabbaṃ, taṃ aṭṭhakathāyaṃ vuttameva.
「给予未达上者后,彼女……」等,于不净屋中所煮者,给予未达上者后即成净,此处允许有期待之施与,但不如受取那样,此显示之。然于内煮、内熟、自煮等:「诸比库,不应受用内煮、内熟、自煮者,若受用,犯恶作。诸比库,若内煮、内熟、自煮者,若受用彼,犯三恶作。诸比库,若内煮、内熟、他人所煮者,若受用彼,犯二恶作。诸比库,若内煮、外熟、自煮者,若受用彼,犯二恶作。诸比库,若外煮、内熟、自煮者,若受用彼,犯二恶作。诸比库,若内煮、外熟、他人所煮者,若受用彼,犯恶作。诸比库,若外煮、内熟、他人所煮者,若受用彼,犯恶作。诸比库,若外煮、外熟、自煮者,若受用彼,犯恶作。诸比库,若外煮、外熟、他人所煮者,若受用彼,无罪。」依此语,有一三罪者,三二罪者,三一罪者,一无罪者,共八种。其中「内煮」者,于不净屋中所煮。「内熟」等亦同此理。「自煮」者,任何食物比库不应煮。其中应说者,已于注疏中说。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律藏摄颂庄严之律庄严中
Kappiyabhūmivinicchayakathālaṅkāro nāma · 名为净地决择论庄严
Ekūnavīsatimo paricchedo. · 第十九品。