2. Parikkhāravinicchayakathā · 2. 资具抉择论
2. Parikkhāravinicchayakathā二、资具抉择论
§6
6. Evaṃ divāseyyavinicchayaṃ kathetvā idāni parikkhāravinicchayaṃ kathetuṃ ‘‘parikkhāroti samaṇaparikkhāro’’tiādimāha. Tattha divāseyyavinicchayakathāya ādimhi vuttaṃ ‘‘tatthā’’ti padaṃ ānetvā tattha tesu mātikāpadesu samabhiniviṭṭhassa ‘‘parikkhāro’’ti padassa ‘‘samaṇaparikkhāro’’ti attho daṭṭhabboti yojanā, esa nayo ito parepi. Samaṇaparikkhāro vutto, na gihiparikkhāroti adhippāyo. Parisamantato kariyateti parikkhāro, chattādiko. Tatrāti samaṇaparikkhāre. Kappatīti kappiyo, na kappiyo akappiyo, kappiyo ca akappiyo ca kappiyākappiyo, samāhāradvandepi pulliṅgamicchanti paṇḍitā. Kappiyākappiyo ca so parikkhāro ceti tathā, tassa vinicchayo kappiyākappiyaparikkhāravinicchayo.
如是讲说了日间卧具的判定之后,现在为了讲说资具的判定,故说「『资具』者,沙门资具」等。其中,在日间卧具判定的讲说之初所说的「在彼」一词,引来之后,在彼等论母句中,对于完全投入的「资具」一词,应见其义为「沙门资具」,此为连结,此法则在此后亦然。所说的是沙门资具,非在家资具,此为意趣。从周围被作,故为资具,如伞等。「在彼」者,在沙门资具中。「允许」者,允许的,非允许的即不允许的,允许的与不允许的即允许不允许的,智者们认为持业复合词也是阳性。允许不允许的,且彼是资具,如是,彼之判定即允许不允许资具判定。
Keci tālapaṇṇacchattanti idaṃ upalakkhaṇamattaṃ. Sabbampi hi chattaṃ tathākariyamānaṃ na vaṭṭati. Tenevāha vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 85) ‘‘sabbaparikkhāresu vaṇṇamaṭṭhavikāraṃ karontassa dukkaṭanti dīpentena na vaṭṭatīti vuttanti veditabba’’nti. Na vaṇṇamaṭṭhatthāyāti iminā thirakaraṇatthaṃ ekavaṇṇasuttena vinandhiyamānaṃ yadi vaṇṇamaṭṭhaṃ hoti, tattha na dosoti dasseti. Āraggenāti nikhādanamukhena. Yadi na vaṭṭati, tādisaṃ chattadaṇḍaṃ labhitvā kiṃ kātabbanti āha ‘‘ghaṭakaṃ vā’’tiādi. Suttakena vā daṇḍo veṭhetabboti yathā lekhā na paññāyati, tathā veṭhetabbo. Daṇḍabundeti daṇḍamūle, chattadaṇḍassa heṭṭhimakoṭiyanti attho. Chattamaṇḍalikanti chattassa anto khuddakamaṇḍalaṃ, chattapañjare maṇḍalākārena baddhadaṇḍavalayaṃ vā. Ukkiritvāti ninnaṃ, unnataṃ vā katvā uṭṭhāpetvā. Sā vaṭṭatīti sā lekhā rajjukehi bandhantu vā mā vā, bandhituṃ yuttaṭṭhānattā vaṭṭati. Tena vuttaṃ ācariyabuddhadattamahātherena –
有些人认为「多罗叶伞」等,此仅是举例而已。因为一切伞若如是作,皆不允许。因此在金刚智注疏中说:「对一切资具作色彩八种变化者,恶作,以此显示不允许,应如是知。」「非为色彩八种」者,以此显示:若为坚固之故,以单色线缠绕,若成色彩八种,在彼无过失。「以钉」者,以钉入之口。若不允许,得到如是伞杆,应作何事?故说「或以接合物」等。「或以线缠杆」者,应缠绕使得图案不显现。「杆底」者,在杆根,义为伞杆的下端。「伞圆盘」者,伞内的小圆盘,或在伞骨架上以圆盘形绑缚的杆环。「刻出」者,作成凹的或凸的而竖立。「彼允许」者,彼图案,无论以绳索绑缚或不绑缚,因为是适合绑缚之处,故允许。因此,阿阇梨佛授大长老说:
‘‘Chattaṃ paṇṇamayaṃ kiñci, bahi anto ca sabbaso;
「任何叶制的伞,外内一切处,」
Pañcavaṇṇena suttena, sibbituṃ na ca vaṭṭati.
「以五色线,缝制不允许。」
‘‘Chindituṃ aḍḍhacandaṃ vā, paṇṇe makaradantakaṃ;
「切割半月形,或叶上鳄齿形,」
Ghaṭakaṃ vāḷarūpaṃ vā, lekhā daṇḍe na vaṭṭati.
「或接合物作兽形,杆上图案不允许。」
‘‘Sibbituṃ ekavaṇṇena, chattaṃ suttena vaṭṭati;
「以单色线缝制,或以线制伞,是允许的;
Thiratthaṃ pañcavaṇṇena, pañjaraṃ vā vinandhituṃ.
为了坚固,以五色线,或编制笼,是允许的。
‘‘Ghaṭakaṃ vāḷarūpaṃ vā, lekhā vā pana kevalā;
「补缀,或作兽形,或仅作画线;
Chinditvā vāpi ghaṃsitvā, dhāretuṃ pana vaṭṭati.
或裁断,或磨擦,持用是允许的。
‘‘Ahicchattakasaṇṭhānaṃ , daṇḍabundamhi vaṭṭati;
「蛇伞形状,在杖头上,是允许的;
Ukkiritvā katā lekhā, bandhanatthāya vaṭṭatī’’ti.
刻划而作画线,为了系缚,是允许的。」
Tassa vaṇṇanāyampi chattaṃ paṇṇamayaṃ kiñcīti tālapaṇṇādipaṇṇacchadanaṃ yaṃ kiñci chattaṃ. Bahīti upari. Antoti heṭṭhā. Sibbitunti rūpaṃ dassetvā sūcikammaṃ kātuṃ. Paṇṇeti chadanapaṇṇe. Aḍḍhacandanti aḍḍhacandākāraṃ. Makaradantakanti makaradantākāraṃ, yaṃ ‘‘girikūṭa’’nti vuccati. Chindituṃ na vaṭṭatīti sambandho. Mukhavaṭṭiyā nāmetvā baddhapaṇṇakoṭiyā vā matthakamaṇḍalakoṭiyā vā girikūṭādiṃ karonti, iminā taṃ paṭikkhittaṃ. Daṇḍeti chattadaṇḍe. Ghaṭakanti ghaṭākāro. Vāḷarūpaṃ vāti byagghādivāḷānaṃ rūpakaṃ vā. Lekhāti ukkiritvā vā chinditvā vā cittakammavasena vā katarāji. Pañcavaṇṇānaṃ suttānaṃ antare nīlādiekavaṇṇena suttena thiratthaṃ chattaṃ anto ca bahi ca sibbituṃ vā chattadaṇḍaggāhakasalākapañjaraṃ thiratthaṃ vinandhituṃ vā vaṭṭatīti yojanā. Pañcavaṇṇānaṃ ekavaṇṇena thiratthanti iminā anekavaṇṇehi suttehi vaṇṇamaṭṭhatthāya sibbituñca vinandhituñca na vaṭṭatīti dīpeti. Potthakesu pana ‘‘pañcavaṇṇenā’’ti pāṭho dissati, tassa ekavaṇṇena pañcavaṇṇena vā suttena thiratthaṃ sibbituṃ vinandhituṃ vā vaṭṭatīti yojanā kātabbā hoti.
对此的解释中,「叶制伞」者,即任何以多罗叶等叶片覆盖之伞。「外」者,上方也。「内」者,下方也。「缝」者,为显示形状而作针线工作。「叶」者,覆盖用的叶片。「半月」者,半月形状。「摩咖拉牙」者,摩咖拉牙齿形状,即所谓「山峰」。「不允许切割」,此为连接。有人为了口缘,或为了绑结叶片的边角,或为了顶部圆盘的边角,而制作山峰等形状,此处禁止这样做。「杆」者,伞杆。「壶」者,壶形。「或野兽形」者,或虎等野兽的形象。「刻纹」者,以雕刻、切割或绘画方式所作的纹饰行列。在五色线之间,用蓝色等单色线为了坚固而在伞的内外缝制,或为了坚固而将伞杆握持处的竹条笼绑结,这是允许的,此为连接。「以五色中的单色为了坚固」,以此显示不允许用多色线为了装饰而缝制和绑结。然而在诸写本中见到『以五色』的读法,其连接应作:允许用单色线或五色线为了坚固而缝制或绑结。
Ettha ca heṭṭhā vuttena ‘‘pañcavaṇṇena suttena sibbituṃ na ca vaṭṭatī’’ti pāṭhena ca ‘‘keci tālapaṇṇacchattaṃ anto vā bahi vā pañcavaṇṇena suttena sibbetvā vaṇṇamaṭṭhaṃ karonti, taṃ na vaṭṭati, ekavaṇṇe pana nīlena vā pītakena vā yena kenaci suttena anto vā bahi vā sibbituṃ, chattadaṇḍaggāhakaṃ salākapañjaraṃ vā vinandhituṃ vaṭṭati, tañca kho thirakaraṇatthaṃ, na vaṇṇamaṭṭhatthāyā’’ti aṭṭhakathāpāṭhena ca virujjhati, tasmā so na gahetabbo.
在此,以下文所说『不允许用五色线缝制』的读法,以及『有些人用五色线在内或外缝制多罗叶伞而作装饰,这不允许;但允许用单色,无论蓝色或黄色或任何线,在内或外缝制,或绑结伞杆握持处的竹条笼,而且那是为了使其坚固,不是为了装饰』的注疏读法相违,因此不应采取那个。
Lekhāvā pana kevalāti yathāvuttappakārā sakalā lekhā vā. Chinditvāti ukkiritvā kataṃ chinditvā. Ghaṃsitvāti cittakammādivasena kataṃ ghaṃsitvā. Daṇḍabundamhīti chattadaṇḍassa pañjare gāhaṇatthāya phālitabundamhi, mūleti attho. Ayamettha nissandehe vuttanayo. Khuddasikkhāgaṇṭhipade pana ‘‘chattapiṇḍiyā mūle’’ti vuttaṃ. Ahicchattakasaṇṭhānanti phullaahicchattakākāraṃ. Rajjukehi gāhāpetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvāti valayaṃ viya upaṭṭhāpetvā. Bandhanatthāyāti vātena yathā na calati, evaṃ rajjūhi daṇḍe pañjarassa bandhanatthāya. Ukkiritvā katā lekhā vaṭṭatīti yojanā. Yathā vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gāhāpetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvā lekhaṃ ṭhapenti, sā vaṭṭatīti. Sacepi na bandhati, bandhanārahaṭṭhānattā valayaṃ ukkiritvā vaṭṭatīti gaṇṭhipade vattantīti āgataṃ, tasmā pakkharaṇesu āgatanayeneva chatte paṭipajjitabbanti.
「或全部刻纹」者,如前所说方式的全部刻纹。「切割」者,切割雕刻所作的。「磨擦」者,磨擦绘画等方式所作的。「杆孔中」者,在伞杆为了笼的握持而应劈开的孔中,意为根部。这是此处无疑所说的方法。然而在小学处纲要书中说『在伞顶的根部』。「蛇伞形状」者,盛开的蛇伞形状。用绳索握持后绑在杆上,在那绑结处如同雕刻环一般,即如环一般显现。「为了绑结」者,为了用绳索将笼绑结在杆上,使其不被风吹动。雕刻所作的刻纹是允许的,此为连接。如同为了不被风吹动而用绳索握持伞圆盘绑在杆上,在那绑结处如环一般雕刻而置刻纹,那是允许的。即使不绑结,因为是应绑结之处,雕刻环是允许的,在纲要书中如是说,因此在诸分别中应依所来之法对伞作处理。
§7
7. Cīvare pana nānāsuttakehīti (sārattha. ṭī. 2.85; vi. vi. ṭī. 1.85) nānāvaṇṇehi suttehi. Idañca tathā karontānaṃ vasena vuttaṃ, ekavaṇṇasuttakenapi na vaṭṭatiyeva. ‘‘Pakatisūcikammameva vaṭṭatī’’ti hi vuttaṃ. Paṭṭamukheti dvinnaṃ paṭṭānaṃ saṅghaṭitaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Pariyanteti cīvarapariyante. Anuvātaṃ sandhāyetaṃ vuttaṃ. Veṇīti varakasīsākārena sibbanaṃ. Saṅkhalikanti dviguṇasaṅkhalikākārena sibbanaṃ, biḷālasaṅkhalikākārena sibbanaṃ vā. Veṇiṃ vā saṅkhalikaṃ vā karontīti karaṇakiriyāya sambandho. Agghiyaṃ nāma cetiyasaṇṭhānaṃ , yaṃ ‘‘agghiyatthambho’’ti vadanti. Gayā nāma mūle tanukaṃ agge mahantaṃ katvā gadākārena sibbanaṃ. Muggaro nāma mūle ca agge ca ekasadisaṃ katvā muggarākārena sibbanaṃ. Kakkaṭakkhīni ukkirantīti gaṇṭhikapaṭṭapāsakapaṭṭānaṃ ante pāḷibaddhaṃ katvā kakkaṭakānaṃ akkhisaṇṭhānaṃ paṭṭhapenti, karontīti attho. ‘‘Koṇasuttapiḷakāti gaṇṭhikapāsakapaṭṭānaṃ koṇehi nīhaṭasuttānaṃ koṭiyo’’ti tīsupi gaṇṭhipadesu vuttaṃ. Kathaṃ pana tā piḷakā duviññeyyarūpā kātabbāti? Koṇehi nīhaṭasuttānaṃ antesu ekavāraṃ gaṇṭhikakaraṇena vā puna nivattetvā sibbanena vā duviññeyyasabhāvaṃ katvā suttakoṭiyo rassaṃ katvā chinditabbā. Dhammasirittherena pana ‘‘koṇasuttā ca piḷakā, duviññeyyāva kappare’’ti vuttaṃ, tathā ācariyabuddhadattattherenapi ‘‘suttā ca piḷakā tattha, duviññeyyāva dīpitā’’ti vuttaṃ, tasmā tesaṃ matena koṇasuttā ca piḷakā ca koṇasuttapiḷakāti evamettha attho daṭṭhabbo.
七、「在衣上用各种线」者,用各色线。这是对那些如此作者而说的,即使用单色线也不允许。因为说『只有本来的针线工作才允许』。「布边」者,这是指两块布的接合处而说的。「边缘」者,在衣的边缘。这是指顺风而说的。「辫」者,以瓦拉咖头发形状的缝制。「链」者,以双重链形状的缝制,或以猫链形状的缝制。「作辫或链」者,与制作行为相连接。「阿基亚」者,名为塔形,即所谓「阿基亚柱」。「咖亚」者,名为根部细小、顶端巨大而作棒形的缝制。「木槌」者,名为根部和顶端相同而作木槌形的缝制。「雕刻螃蟹眼」者,在结带布和系带布的末端作绳索绑结后,置螃蟹眼形状,意为制作。『角线球』者,在三部纲要书中都说『结带系带布的角落所拉出线的端点』。然而那些球如何应作难以辨识的形状?在角落所拉出线的末端,以一次打结或再折回缝制而作难以辨识的性质后,应将线端剪短。然而达摩西利长老说『角线和球,在衣上应难以辨识』,同样老师佛护长老也说『线和球在那里,被说明为应难以辨识』,因此依他们的意见,角线和球即角线球,此处应如此见其义。
Vimativinodaniyampi (vi. vi. ṭī. 1.85) koṇasuttapiḷakāti gaṇṭhikapāsakapaṭṭānaṃ koṇehi bahi niggatasuttānaṃ piḷakākārena ṭhapitakoṭiyoti keci vadanti, te piḷake chinditvā duviññeyyā kātabbāti tesaṃ adhippāyo. Keci pana ‘‘koṇasuttā ca piḷakā cāti dveyevā’’ti vadanti, tesaṃ matena gaṇṭhikapāsakapaṭṭānaṃ koṇato koṇaṃ nīhaṭasuttā koṇasuttā nāma. Samantato pana pariyantena gatā caturassasuttā piḷakā nāma. Taṃ duvidhampi keci cīvarato visuṃ paññānatthāya vikārayuttaṃ karonti, taṃ nisedhāya ‘‘duviññeyyarūpā vaṭṭatī’’ti vuttaṃ, na pana sabbathā acakkhugocarabhāvena sibbanatthāya tathāsibbanassa asakkuṇeyyattā, yathā pakaticīvarato vikāro na paññāyati, evaṃ sibbitabbanti adhippāyo. Rajanakammato pubbe paññāyamānopi viseso cīvare ratte ekavaṇṇato na paññāyatīti āha ‘‘cīvare ratte’’ti.
《疑惑消除》中也说,『角线球』者,有些人说是结带系带布的角落向外出来的线以球形置放的端点,他们的意图是应切割那些球使其难以辨识。有些人则说『角线和球是两种』,依他们的意见,结带系带布从角到角所拉的线名为角线。而从周围边缘走的四方线名为球。有些人将这两种都从衣上分离而作变化使其可辨识,为了禁止那个而说『难以辨识的形状是允许的』,但不是完全不可见,因为那样缝制将无法缝制,意图是应如此缝制使得变化从本来的衣上不显现。即使在染色工作之前显现的差别,在衣染色后因为单色而不显现,故说『在衣染色后』。
§8
8.Maṇināti nīlamaṇiādipāsāṇena, aṃsabaddhakakāyabandhanādikaṃ acīvarattā saṅkhādīhi ghaṃsituṃ vaṭṭatīti vadanti. Kaṇṇasuttakanti cīvarassa dīghato tiriyañca sibbitānaṃ catūsu kaṇṇesu koṇesu ca nikkhantānaṃ suttasīsānametaṃ nāmaṃ, taṃ chinditvāva pārupitabbaṃ. Tenāha ‘‘rajitakāle chinditabba’’nti. Bhagavatā anuññātaṃ ekaṃ kaṇṇasuttampi atthi, taṃ pana nāmena sadisampi ito aññamevāti dassetuṃ ‘‘yaṃ panā’’tiādi vuttaṃ. Lagganatthāyāti cīvararajjuyaṃ cīvarabandhanatthāya. Vimativinodaniyaṃ (vi. vi. ṭī. 1.85) ettakameva vuttaṃ.
八、「以宝珠」者,以蓝宝石等宝石,有人说允许用贝壳等磨擦肩带和腰带等,因为不是衣。「角线」者,这是衣的长向和横向所缝的四个角和角落中伸出的线头的名称,应切割后才披着。因此说『在染色时应切割』。世尊允许的一种角线也存在,那个虽然名称相似但与此不同,为了显示这点而说『然而那个』等。「为了悬挂」者,为了在衣绳上绑结衣。《疑惑消除》中只说了这么多。
Sāratthadīpaniyaṃ (sārattha. ṭī. 2.85) pana ‘‘pāsakaṃ katvā bandhitabbanti rajanakāle bandhitabbaṃ, sesakāle mocetvā ṭhapetabba’’nti vuttaṃ. Vinayasaṅgahappakaraṇassa porāṇaṭīkāyampi idameva gahetvā vuttaṃ, taṃ pana cīvarakkhandhake (mahāva. 344) ‘‘majjhena laggenti, ubhato galati, bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, kaṇṇe bandhitunti. Kaṇṇo jīrati. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, kaṇṇasuttaka’’nti evaṃ anuññātacīvararajjuyaṃ rajitvā pasāritacīvarassa olambakasuttaṃ sandhāya vuttanti daṭṭhabbaṃ.
然而,在《义理阐明》(《沙拉塔迪巴尼》注疏 2.85)中说:「『应作染色后系缚』者,应在染色时系缚,其余时应解开放置。」在《律藏摄论》的古注疏中也采取此说而述。但应知,那是关于在《衣篇集》(大品 344)中所说「从中间悬挂,两边垂下,诸比库将此事禀告世尊。『诸比库,我允许系于角。』角破损了。诸比库将此事禀告世尊。『诸比库,我允许角绳。』」如是被允许的衣绳,在染色后展开的衣的垂下绳而说的。
Gaṇṭhiketi cīvarapārupanakāle pāsake laggāpanatthaṃ kate dantādimaye gaṇṭhike. Piḷakāti binduṃ binduṃ katvā uṭṭhāpetabbapiḷakā. Vuttañhetaṃ vinayavinicchayappakaraṇe –
「结扣」者,为了在披衣时系挂染色处而制作的象牙等材质的结扣。「圆点」者,应点点地凸起的圆点。因为在《律藏抉择论》中说:
‘‘Nānāvaṇṇehi suttehi, maṇḍanatthāya cīvaraṃ;
「以种种色线,为了装饰衣,」
Samaṃ satapadādīnaṃ, sibbituṃ na ca vaṭṭati.
「如同百足虫等,缝制不应当。」
‘‘Pattassa pariyante vā, tathā pattamukhepi ca;
「在钵的边缘,或在钵口,」
Veṇiṃ saṅkhalikaṃ vāpi, karoto hoti dukkaṭaṃ.
「作辫纹或链纹,作者有恶作。」
‘‘Paṭṭampi gaṇṭhipāsānaṃ, aṭṭhakoṇādikaṃ vidhiṃ;
「布片、结缚石、八角等方式;
Tatthagghiyagadārūpaṃ, muggarādiṃ karonti ca.
「于彼处制作火焰形、象鼻形、木槌等。
‘‘Tattha kakkaṭakakkhīni, uṭṭhāpenti na vaṭṭati;
「于彼处,竖立蟹钳形,不被允许;
Suttā ca piḷakā tattha, duviññeyyāva dīpitā.
「经线与疮疖,于彼处,以二义被阐明。
‘‘Catukoṇāva vaṭṭanti, gaṇṭhipāsakapaṭṭakā;
「四角形的结缚石布片,被允许;
Kaṇṇakoṇesu suttāni, ratte chindeyya cīvare.
「于角隅处的经线,应于染色衣上切断。」
‘‘Sūcikammavikāraṃ vā, aññaṃ vā pana kiñcipi;
「针线活之变工,或其他任何事;
Cīvare bhikkhunā kātuṃ, kārāpetuṃ na vaṭṭati.
比库不得于衣上作,亦不得令作。
‘‘Yo ca pakkhipati bhikkhu cīvaraṃ,
「若比库将衣投入
Kañjipiṭṭhakhaliallikādisu;
米粥、面糊、碱水、泥浆等中;
Vaṇṇamaṭṭhamabhipatthayaṃ paraṃ;
欲求超越之色相者;
Tassa natthi pana mutti dukkaṭā.
彼无免于恶作之理。」
‘‘Sūcihatthamalādīnaṃ, karaṇe cīvarassa ca;
「针手垢等,为制作衣时;
Tathā kiliṭṭhakāle ca, dhovanatthaṃ tu vaṭṭati.
以及污秽时,为洗涤故,则允许。
‘‘Rajane pana gandhaṃ vā, telaṃ vā lākhameva vā;
「然而在染色时,投入香或油或紫胶,
Kiñci pakkhipituṃ tattha, bhikkhuno na ca vaṭṭati.
任何物于其中,对比库而言,不允许。
‘‘Saṅkhena maṇinā vāpi, aññenapi ca kenaci;
「以螺贝、以宝珠,或以任何其他物,
Cīvaraṃ na ca ghaṭṭeyya, ghaṃsitabbaṃ na doṇiyā.
不应摩擦衣,不应在槽中捶打。」
‘‘Cīvaraṃ doṇiyaṃ katvā, nātighaṭṭeyya muṭṭhinā;
「将衣作成船形,不应以拳过度捶打;
Rattaṃ paharituṃ kiñci, hattheheva ca vaṭṭati.
染色后击打某物,仅以手掌则许可。
‘‘Gaṇṭhike pana lekhā vā, piḷakā vā na vaṭṭati;
「然而于结节处,刻划或疮疱皆不许可;
Kappabinduvikāro vā, pāḷikaṇṇikabhedato’’ti.
或因点净之变异,或因边角之破裂。」
Vinayasāratthasandīpaniyampi samaṃ satapadādīnanti satapadādīhi sadisaṃ. Tulyatthe karaṇavacanappasaṅge sāmivacanaṃ. Paṭṭassa pariyante vāti anuvātassa ubhayapariyante vā. Paṭṭamukhepi vāti dvinnaṃ āyāmavitthārapaṭṭānaṃ saṅghaṭitaṭṭhāne, kaṇṇepi vā ekasseva vā paṭṭassa ūnapūraṇatthaṃ ghaṭitaṭṭhānepi vā . Veṇīti kudrūsasīsākārena sibbanaṃ. Keci ‘‘varakasīsākārenā’’ti vadanti. Saṅkhalikanti biḷāladāmasadisasibbanaṃ. Keci ‘‘satapadisadisa’’nti vadanti.
《律义精要阐明》亦同。『与百足等同』者,与百足等相似也。同义之处,于工具格之场合,用属格。『或于布边之边际』者,或于横布之两边边际也。『或于布端』者,于二布之长宽布边之接合处,或于角处,或于单一布边为补足不足而接合之处也。『辫缝』者,以稻穗形状之缝法。有些人说「以鱼尾形状」。『链缝』者,如猫项圈相似之缝法。有些人说「如百足相似」。
Paṭṭampīti pattampi. Aṭṭhakoṇādiko vidhi pakāro etassāti aṭṭhakoṇādikavidhi, taṃ. Aṭṭhakoṇādikanti vā gāthābandhavasena niggahitāgamo. ‘‘Aṭṭhakoṇādikaṃ vidhi’’nti etaṃ ‘‘paṭṭa’’nti etassa samānādhikaraṇavisesanaṃ, kiriyāvisesanaṃ vā. ‘‘Karontī’’ti iminā sambandho. Atha vā paṭṭanti ettha bhummatthe upayogavacanaṃ, paṭṭeti attho. Imasmiṃ pakkhe aṭṭhakoṇādikanti upayogavacanaṃ. Vidhinti etassa visesanaṃ. Idha vakkhamānacatukoṇasaṇṭhānato aññaṃ aṭṭhakoṇādikaṃ nāma. Tatthāti tasmiṃ paṭṭadvaye. Agghiyagadārūpanti agghiyasaṇṭhānañceva gadāsaṇṭhānañca sibbanaṃ. Muggaranti laguḷasaṇṭhānasibbanaṃ. Ādi-saddena cetiyādisaṇṭhānānaṃ gahaṇaṃ.
『布亦』者,布片也。『八角等之方式』者,八角等之方式,此之规定也。『八角等』者,或依偈颂结构而有鼻音之增加。「八角等之方式」,此为「布」之同格限定语,或为动作之限定语。以「作」而连结。或者,『布』者,此处于地格义中用属格,意为「于布上」。于此解释中,『八角等』为属格。『方式』者,此之限定语。此处,异于将说之四角形状者,名为八角等。『于彼』者,于彼二布上。『斧形与棒形』者,斧之形状及棒之形状之缝法。『锤形』者,杵之形状之缝法。以「等」字摄取塔等形状。
Tatthāti paṭṭadvaye tasmiṃ ṭhāne. Kakkaṭakakkhīnīti kuḷīrakacchisadisāni sibbanavikārāni. Uṭṭhāpentīti karonti. Tatthāti tasmiṃ gaṇṭhikapāsakapaṭṭake. Suttāti koṇato koṇaṃ sibbitasuttā ceva caturasse sibbitasuttā ca. Piḷakāti tesameva suttānaṃ nivattetvā sibbitakoṭiyo ca. Duviññeyyāvāti rajanakāle duviññeyyarūpā anoḷārikā dīpitā vaṭṭantīti. Yathāha ‘‘koṇasuttapiḷakā ca cīvare ratte duviññeyyarūpā vaṭṭantī’’ti (pārā. aṭṭha. 1.85).
「在彼处」者,在那两种布片之处。「蟹爪纹」者,类似螃蟹爪的缝制花样。「制作」者,即制造之。「在彼处」者,在那结纽布片与带布片上。「线」者,从角到角缝制的线,以及在四方形上缝制的线。「结」者,将那些线反折缝制的端点。「染时难辨」者,在染色时难以辨识其形状、不粗显、被照亮而允许。如所说:「角线与结在衣上染色时难辨其形状而允许。」
Gaṇṭhikapaṭṭikā pāsapaṭṭikāti yojanā. Kaṇṇakoṇesu suttānīti cīvarakaṇṇe suttā ceva pāsakapaṭṭānaṃ koṇesu suttāni ca acchindati. Ettha ca cīvare āyāmato vitthārato ca sibbitvā anuvātato bahi nikkhamitasuttaṃ cīvaraṃ rajitvā sukkhāpanakāle rajjuyā vā cīvaravaṃse vā bandhitvā olambituṃ anuvāte bandhasuttāni ca kaṇṇasuttāni nāma. Yathāha ‘‘cīvarassa kaṇṇasuttakaṃ na ca vaṭṭati, rajitakāle chinditabbaṃ, yaṃ pana ‘anujānāmi bhikkhave kaṇṇasuttaka’nti evaṃ anuññātaṃ, taṃ anuvāte pāsakaṃ katvā bandhitabbaṃ rajanakāle lagganatthāyā’’ti (pārā. aṭṭha. 1.85).
「结纽布片与带布片」者,是连接之义。「角与边上的线」者,在衣角上的线,以及在带布片的角上的线,不得切断。此中,在衣上纵向与横向缝制后,从顺风处向外伸出的线,在染衣并晾干时,为了用绳或衣架绑住悬挂,在顺风处的绑线称为角线。如所说:「衣的角线不允许,染色时应切断。然而『诸比库,我允许角线』如是所允许者,应在顺风处做成带而绑住,为了染色时悬挂之故。」
Sūcikammavikāraṃ vāti cīvaramaṇḍanatthāya nānāsuttakehi satapadisadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, evarūpaṃ sūcikammavikāraṃ vā. Aññaṃ vā pana kiñcipīti aññampi yaṃ kiñci mālākammamigapakkhipadādikaṃ sibbanavikāraṃ. Kātunti sayaṃ kātuṃ. Kārāpetunti aññena vā kārāpetuṃ.
「或针线花样」者,为了装饰衣,用各种线缝制类似百足虫的样子,放置客布片,如此的针线花样。「或其他任何」者,或其他任何花环样式、兽形、鸟足等缝制花样。「制作」者,自己制作。「令作」者,或令他人制作。
Yo bhikkhu paraṃ uttamaṃ vaṇṇamaṭṭhamabhipatthayanto kañjikapiṭṭhakhaliallikādīsu cīvaraṃ pakkhipati, tassa pana bhikkhuno dukkaṭā mokkho na vijjatīti yojanā. Kañjikanti vāyanatantamakkhanaṃ kañjikasadisā sulākañjikaṃ. Piṭṭhanti taṇḍulapiṭṭhaṃ. Taṇḍulapiṭṭhehi pakkā khali. Allikāti niyyāso. Ādi-saddena lākhādīnaṃ gahaṇaṃ. Cīvarassa karaṇe karaṇakāle samuṭṭhitānaṃ sūcihatthamalādīnaṃ kiliṭṭhakāle dhovanatthañca kañjikapiṭṭhakhaliallikādīsu pakkhipati, vaṭṭatīti yojanā.
「若比库为了获得他人的最上赞叹,将衣投入酸浆、米粉、炒米、树脂等中,那位比库无恶作之解脱」者,是连接之义。「酸浆」者,涂抹经纬线如酸浆的硫酸浆。「米粉」者,米粉。用米粉煮成的炒米。「树脂」者,树液。以「等」字摄取紫胶等。在制作衣时,在制作之时,为了洗涤针、手、污垢等所生起的污秽,为了清洗之故,投入酸浆、米粉、炒米、树脂等中,是允许的,是连接之义。
Tatthāti yena kasāvena cīvaraṃ rajati, tasmiṃ rajane cīvarassa sugandhabhāvatthāya gandhaṃ vā ujjalabhāvatthāya telaṃ vā vaṇṇatthāya lākhaṃ vā. Kiñcīti evarūpaṃ yaṃ kiñci. Maṇināti pāsāṇena. Aññenapi ca kenacīti yena ujjalaṃ hoti, evarūpena muggarādinā aññenapi kenaci vatthunā. Doṇiyāti rajanambaṇe na ghaṃsitabbaṃ hatthena gāhāpetvā na gahetabbaṃ. Rattaṃ cīvaraṃ hatthehi kiñci thokaṃ paharituṃ vaṭṭatīti yojanā. Yattha pakkarajanaṃ pakkhipanti, sā rajanadoṇī. Tattha aṃsabaddhakakāyabandhanādiṃ ghaṭṭetuṃ vaṭṭatīti gaṇṭhipade vuttaṃ.
「在彼处」者,在用以染衣的染料中,为了使衣芳香而加香料,或为了使其明亮而加油,或为了颜色而加紫胶。「任何」者,如此的任何。「以宝石」者,以石头。「或以其他任何」者,以使其明亮的,如此的锤子等其他任何物品。「在染桶中」者,不得在染水盆中摩擦,不得用手抓取而取。允许用手稍微拍打已染的衣,是连接之义。在投入煮染料之处,那是染桶。在那里允许摩擦肩带、腰带等,在结纽段中已说。
Gaṇṭhiketi veḷudantavisāṇādimayagaṇṭhike. Lekhā vāti vaṭṭādibhedā lekhā vā. Piḷakāti sāsapabījasadisā khuddakabubbuḷā. Pāḷikaṇṇikabhedatoti maṇikāvaḷirūpapupphakaṇṇikarūpabhedato. ‘‘Kappabinduvikāro vā na vaṭṭatīti yojanā’’ti vuttaṃ, tasmā tatheva cīvare paṭipajjitabbaṃ.
「结纽」者,竹、象牙、角等制成的结纽。「或刻纹」者,或圆形等种类的刻纹。「结」者,类似芥子的小泡。「从耳饰种类之别」者,从宝石串形状、花耳饰形状之别。已说「或点滴花样不允许,是连接之义」,因此应如是对待衣。
§9
9.Patte vā thālake vātiādīsu thālaketi tambādimaye puggalike tividhepi kappiyathālake. Na vaṭṭatīti maṇivaṇṇakaraṇapayogo na vaṭṭati, telavaṇṇapayogo pana vaṭṭati. Telavaṇṇoti samaṇasāruppavaṇṇaṃ sandhāya vuttaṃ, maṇivaṇṇaṃ pana pattaṃ aññena kataṃ labhitvā paribhuñjituṃ vaṭṭatīti vadanti. Pattamaṇḍaleti tipusīsādimaye pattaṭṭhapanakamaṇḍale. ‘‘Na bhikkhave vicitrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatānī’’ti (cūḷava. 253) vuttattā ‘‘bhittikammaṃ na vaṭṭatī’’ti vuttaṃ. ‘‘Anujānāmi, bhikkhave, makaradantakaṃ chinditu’’nti (cūḷava. 253) vuttattā ‘‘makaradantakaṃ pana vaṭṭatī’’ti vuttaṃ. Tenāhu porāṇā –
「于钵或盘等」等句中,「盘」者,铜等制成的个人用具,三种如法盘也。「不允许」者,宝石色的制作不允许,但油色的制作允许。「油色」者,是指与沙门相应之色而说,但有人说,宝石色的钵若由他人制作而得到,使用是允许的。「钵台」者,以铜锡等制成的安置钵的台座。因说「诸比库,不应持有杂色的钵台,绘有图像的、墙画式的」,故说「墙画不允许」。因说「诸比库,我允许切断摩咖拉齿饰」,故说「但摩咖拉齿饰允许」。因此古人说——
‘‘Thālakassa ca pattassa, bahi antopi vā pana;
「于盘与钵,外或内,
Āraggena katā lekhā, na ca vaṭṭati kācipi.
以尖物所作之线,任何皆不允许。
‘‘Āropetvā bhamaṃ pattaṃ, majjitvā ce pacanti ca;
置钵于轮上,磨擦后若烧制,
‘Maṇivaṇṇaṃ karissāma’, iti kātuṃ na vaṭṭati.
『我等将作宝石色』,如是作不允许。
‘‘Pattamaṇḍalake kiñci;
于钵台上任何——」
Bhittikammaṃ na vaṭṭati;
墙画工作不被允许;
Na doso koci tatthassa;
在那里对他没有任何过失;
Kātuṃ makaradantaka’’nti.
制作摩咖拉牙齿状。
Vinayasāratthasandīpaniyampi āraggenāti ārakaṇṭakaggena, sūcimukhena vā. Kācipi lekhāti vaṭṭakagomuttādisaṇṭhānā yā kācipi rāji. Bhamaṃ āropetvāti bhame allīyāpetvā. Pattamaṇḍalaketi patte chavirakkhaṇatthāya tipusīsādīhi kate pattassa heṭṭhā ādhārādīnaṃ upari kātabbe pattamaṇḍalake. Bhittikammanti nānākārarūpakakammavicittaṃ. Yathāha ‘‘na, bhikkhave, vicitrāni pattamaṇḍalāni dhāretabbāni rūpakākiṇṇāni bhittikammakatānī’’ti. Tatthāti tasmiṃ pattamaṇḍale. Assāti bhikkhussa. Makaradantakanti girikūṭanti vuttaṃ, tasmā evaṃ pattathālakādīsu paṭipajjitabbaṃ.
《律义精要阐明》中亦云:「以尖端」者,以针尖端,或以针口。「任何线条」者,任何圆形、牛尿等形状的线条堆积。「使旋转后安置」者,使附着于旋转器上。「钵圆盘」者,为保护钵的皮革,以锡铅等制作,置于钵下、支架等上方应制作的钵圆盘。「墙画工作」者,种种形状图像工作的装饰。如所说:「诸比库,不应持用装饰的钵圆盘,充满图像的,制作墙画工作的。」「在那里」者,在那钵圆盘上。「对他」者,对比库。「摩咖拉牙齿状」者,说为山峰状,因此应如是对钵托盘等实行。
Dhamakaraṇa…pe… lekhā na vaṭṭatīti āraggena dinnalekhā na vaṭṭati, jātihiṅgulikādivaṇṇehi katalekhā pana vaṭṭati. Chattamukhavaṭṭiyanti dhamakaraṇassa hatthena gahaṇatthaṃ katassa chattākārassa mukhavaṭṭiyaṃ. ‘‘Parissāvanabandhaṭṭhāne’’ti keci. Vinayavinicchayepi –
吹火筒……乃至……线条不被允许:以尖端所作的线条不被允许,然而以天然红色等颜料所作的线条则被允许。「伞口边缘」者,在吹火筒为手持而制作的伞形的口边缘。有些人说「在滤水器绑缚处」。在《律决择》中亦云:
‘‘Na dhammakaraṇacchatte, lekhā kācipi vaṭṭati;
「在吹火筒的伞上,任何线条都不被允许;」
Kucchiyaṃ vā ṭhapetvā taṃ, lekhaṃ tu mukhavaṭṭiya’’nti. –
「除了在腹部,或者在口缘的线」——如是所说。
Vuttaṃ. Taṭṭīkāyaṃ pana ‘‘mukhavaṭṭiyā yā lekhā parissāvanabandhanatthāya anuññātā, taṃ lekhaṃ ṭhapetvā dhamakaraṇacchatte vā kucchiyaṃ vā kāci lekhā na vaṭṭatīti yojanā’’ti vuttaṃ, tasmā tattha vuttanayeneva dhamakaraṇe paṭipajjitabbaṃ.
然而在复注中说:「除了在口缘为了过滤绑缚之目的而被允许的线,在吹管伞或腹部的任何线都不适当——这是连结之义」,因此在那里应当依照所说的方式来实行吹管之事。
§10
10. Kāyabandhane pana kakkaṭakkhīnīti kakkaṭakassa akkhisadisāni. Makaramukhanti makaramukhasaṇṭhānaṃ. Deḍḍubhasīsanti udakasappasīsasadisasaṇṭhānāni. Acchīnīti kuñjaracchisaṇṭhānāni. Ekameva vaṭṭatīti ettha ekarajjukaṃ dviguṇatiguṇaṃ katvā bandhituṃ na vaṭṭati, ekameva pana satavārampi sarīraṃ parikkhipitvā bandhituṃ vaṭṭati. ‘‘Bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭatī’’ti vuttattā taṃ murajasaṅkhaṃ na gacchatīti veditabbaṃ. Murajañhi nānāvaṇṇehi suttehi murajavaṭṭisaṇṭhānaṃ veṭhetvā karonti. Idaṃ pana murajaṃ maddavīṇasaṅkhātaṃ pāmaṅgasaṇṭhānañca dasāsu vaṭṭati ‘‘kāyabandhanassa dasā jīranti. Anujānāmi, bhikkhave, murajaṃ maddavīṇa’’nti (cūḷava. 278) vuttattā.
在身带方面,「螃蟹眼」者,类似螃蟹的眼睛。「摩咖拉口」者,摩咖拉口的形状。「青蛙头」者,类似水蛇头的形状。「象眼」者,象眼的形状。「只有一条才适当」者,在此不适当将一条绳索折成二重、三重来绑缚,但适当将一条绳索绕身体一百次来绑缚。因为说「不应说将多条绳索合为一条、用一条不间断地缠绕而成的为多条绳索,那是适当的」,应当知道那不算作鼓。因为鼓是用各种颜色的线缠绕成鼓形来制作的。然而这种鼓,即称为打击乐器的鼓和身体形状的鼓,在十种情况下是适当的,因为说「身带的十种破损了。比库们,我允许鼓、打击乐器」。
Vidheti dasāpariyosāne thirabhāvāya dantavisāṇasuttādīhi kate vidhe. Sāratthadīpaniyaṃ (sārattha. ṭī. 2.85) pana ‘‘kāyabandhanassa pāsante dasāmūle tassa thirabhāvatthaṃ kattabbe dantavisāṇādimaye vidhe’’ti vuttaṃ. Aṭṭhamaṅgalāni nāma saṅkho, cakkaṃ, puṇṇakumbho, gayā, sirīvaccho, aṅkuso, dhajaṃ, sovatthikanti. Macchayugaḷachattanandiyāvaṭṭādivasenapi vadanti. Paricchedalekhāmattanti dantādīhi katassa vidhassa ubhosu koṭīsu kātabbaparicchedarājimattaṃ. Vinayavinicchayappakaraṇepi –
「维德」者,在十种破损结束时,为了坚固而用牙、角、线等制作的维德。然而在《义灯》中说:「在身带的边缘、十种破损的根部,为了它的坚固而应当制作的用牙、角等制成的维德」。「八吉祥」者,即螺、轮、满瓶、牛、吉祥犊、钩、幢、吉祥结。也有人依鱼双、伞、难提亚瓦德等方式来说。「界限线而已」者,在用牙等制作的维德的两端应当制作的界限线而已。在《律决择论》中也说:
‘‘Suttaṃ vā diguṇaṃ katvā, koṭṭenti ca tahiṃ tahiṃ;
「将线折成二重,在那里那里敲打;
Kāyabandhanasobhatthaṃ, taṃ na vaṭṭati bhikkhuno.
为了身带的美观,那对比库不适当。」
‘‘Dasāmukhe daḷhatthāya, dvīsu antesu vaṭṭati;
「于十口处及坚固处,于两端处是允许的;
Mālākammalatākamma-cittikampi na vaṭṭati.
花环工作、藤蔓工作、绘画工作亦不允许。
‘‘Akkhīni tattha dassetvā;
「于彼处显示眼睛;
Koṭṭite pana kā kathā.
于捣碎处又有何说?
Kakkaṭakkhīni vā tattha;
或于彼处蟹眼;
Uṭṭhāpetuṃ na vaṭṭati.
竖立起来是不允许的。」
‘‘Ghaṭaṃ deḍḍubhasīsaṃ vā, makarassa mukhampi vā;
「瓶形、蛙头形,或是摩咖拉之口形;
Vikārarūpaṃ yaṃ kiñci, na vaṭṭati dasāmukhe.
任何变异形状者,于十指量中不适宜。
‘‘Ujukaṃ macchakaṇṭaṃ vā, maṭṭhaṃ vā pana paṭṭikaṃ;
「笔直如鱼刺者,或是平坦之薄片;
Khajjūripattakākāraṃ, katvā vaṭṭati koṭṭitaṃ.
作成枣叶形状者,捶打后则适宜。
‘‘Paṭṭikā sūkarantanti, duvidhaṃ kāyabandhanaṃ;
「薄片与猪鼻形,此为二种身缚带;
Rajjukā dussapaṭṭādi, sabbaṃ tassānulomikaṃ.
绳索、布条等,一切皆随顺于彼。」
‘‘Murajaṃ maddavīṇañca, deḍḍubhañca kalābukaṃ;
「鼓、玛德维那琴、德杜布鼓、咖拉布咖鼓,」
Rajjuyo ca na vaṭṭanti, purimā dvedasā siyuṃ.
「以及绳索,皆不许可;前述十二种应当如是。」
‘‘Dasā pāmaṅgasaṇṭhānā, niddiṭṭhā kāyabandhane;
「十种巴玛嘎形制,已被宣说为身带;」
Ekā dviticatasso vā, vaṭṭanti na tato paraṃ.
「一种、二种或四种,许可;超过此数则不许。」
‘‘Ekarajjumayaṃ vuttaṃ, muninā kāyabandhanaṃ;
「由一绳所成者,牟尼已说为身带;」
Tañca pāmaṅgasaṇṭhānaṃ, ekampi ca na vaṭṭati.
「彼巴玛嘎形制者,即使一种亦不许可。」
‘‘Rajjuke ekato katvā, bahū ekāya rajjuyā;
「将绳索集于一处,以多条绳索合为一条;
Nirantarañhi veṭhetvā, kataṃ vaṭṭati bandhituṃ.
无间隙地缠绕之后,所作成者允许系缚。
‘‘Dantakaṭṭhavisāṇaṭṭhi-lohaveḷunaḷabbhavā;
「由齿木、角、骨、铁、竹、芦苇所成者;
Jatusaṅkhamayā sutta-phalajā vidhakā matā.
由树胶、贝壳所成者、由线所成者、由果实所成者、由木片所成者,被认为允许。
‘‘Kāyabandhanavidhepi , vikāro na ca vaṭṭati;
「在身体系缚的方法中,变形不允许;
Tattha tattha pariccheda-lekhāmattaṃ tu vaṭṭatī’’ti. –
但在那里那里仅作限定的标记线,则是允许的。」
Vuttaṃ.
已说。
Vinayasāratthasandīpaniyampi tahiṃ tahinti paṭṭikāya tattha tattha. Tanti tathākoṭṭitadiguṇasuttakāyabandhanaṃ. Antesu daḷhatthāya dasāmukhe diguṇaṃ katvā koṭṭenti, vaṭṭatīti yojanā. Cittakampīti mālākammalatākammacittayuttampi kāyabandhanaṃ. Akkhīnīti kuñjarakkhīni. Tatthāti kāyabandhane na vaṭṭatīti kā kathā. Uṭṭhāpetunti ukkirituṃ.
「律义精要明示」亦于彼彼处,即于各处之织物。「织物」者,以如是方式编织之双股线绳之身缚。于两端为坚固故,于十指处作双股而编织,是许可的,此为连结。「吉德咖毕」者,亦是花环作业、藤蔓作业、图画相应之身缚。「阿基尼」者,象之阿基尼。于彼处,即于身缚不许可,何须说?「伍塔巴德顿」者,为举起。
Ghaṭanti ghaṭasaṇṭhānaṃ. Deḍḍubhasīsaṃ vāti udakasappasīsaṃ mukhasaṇṭhānaṃ vā. Yaṃ kiñci vikārarūpaṃ dasāmukhe na vaṭṭatīti yojanā. Ettha ca ubhayapassesu macchakaṇṭakayuttaṃ macchassa piṭṭhikaṇṭakaṃ viya yassā paṭṭikāya vāyanaṃ hoti, idaṃ kāyabandhanaṃ macchakaṇṭakaṃ nāma. Yassa khajjūripattasaṇṭhānamiva vāyanaṃ hoti, taṃ khajjūripattakākāraṃ nāma.
「嘎德」者,瓶之形状。「迭杜巴西萨瓦」者,水蛇头之口形状。任何变形之色,于十指处不许可,此为连结。于此,两侧具鱼刺者,如鱼之背刺,凡织物之编织如是者,此身缚名为「鱼刺」。凡其编织如枣椰叶形状者,彼名为「枣椰叶形」。
Pakativikārā paṭṭikā sūkarantaṃ nāma kuñcikākosasaṇṭhānaṃ. Tassa duvidhassa kāyabandhanassa. Tattha rajjukā sūkarantānulomikā, dussapaṭṭaṃ paṭṭikānulomikaṃ. Ādi-saddena muddikakāyabandhanaṃ gahitaṃ, tañca sūkarantānulomikaṃ. Yathāha ‘‘ekarajjukaṃ pana muddikakāyabandhanañca sūkarantaṃ anulometī’’ti (cūḷava. aṭṭha. 278). Tattha rajjukā nāma ekāvaṭṭā, bahurajjukassa akappiyabhāvaṃ vakkhati. Muddikakāyabandhanaṃ nāma caturassaṃ akatvā sajjitanti gaṇṭhipade vuttaṃ.
「巴咖提维咖拉巴提咖」者,「苏咖兰德」名为钥匙鞘形状。彼二种身缚中,其中绳索顺于苏咖兰德,布织物顺于织物。以「阿迪」之声,取印章身缚,彼亦顺于苏咖兰德。如所说:『一绳索及印章身缚顺于苏咖兰德』。其中「绳索」者,名为一卷。将说多绳索之不许可性。「印章身缚」者,名为不作四方而结,于结目处已说。
Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Veṭhetvāti nānāsuttehi veṭhetvā. Sikkhābhājanavinicchaye pana ‘‘bahukā rajjuyo ekato katvā ekāya rajjuyā veṭhita’’nti vuttaṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Deḍḍubhakaṃ nāma udakasappasadisaṃ. Kalābukaṃ nāma bahurajjukaṃ. Rajjuyoti ubhayakoṭiyaṃ ekato abandhā bahurajjuyo, tathābandhā kalābukaṃ nāma hoti. Na vaṭṭantīti murajādīni imāni sabbāni kāyabandhanāni na vaṭṭanti. Purimā dveti murajaṃ maddavīṇanāmañcāti dve. ‘‘Dasāsu siyu’’nti vattabbe gāthābandhavasena vaṇṇalopena ‘‘dasā siyu’’nti vuttaṃ. Yathāha ‘‘murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññāta’’nti.
「穆拉迦」者,名为作成穆拉迦鼓形状之缠绕。「缠绕」者,以种种线缠绕。然于学处分别决择中说:『多绳索合为一处,以一绳索缠绕』。「玛达维那」者,名为巴玛嘎形状。「迭杜巴咖」者,名为如水蛇。「咖拉布咖」者,名为多绳索。「绳索」者,两端不结合一处之多绳索,如是结者名为咖拉布咖。「不许可」者,穆拉迦等这一切身缚皆不许可。「前二」者,穆拉迦与玛达维那名为二。应说『于十指处应』,因偈颂结构之故,以字母省略而说『于十指应』。如所说:『穆拉迦、玛达维那,此唯于十指处许可』。
Pāmaṅgasaṇṭhānāti pāmaṅgadāmaṃ viya caturassasaṇṭhānā. Ekarajjumayanti nānāvaṭṭe ekato vaṭṭetvā kataṃ rajjumayaṃ kāyabandhanaṃ vattuṃ vaṭṭatīti ‘‘rajjukā dussapaṭṭādī’’ti ettha ekavaṭṭarajjukā gahitā. Idha pana nānāvaṭṭe ekato vaṭṭetvā katā ekāva rajju gahitā. Tañcāti taṃ vā nayampi ekarajjukakāyabandhanaṃ pāmaṅgasaṇṭhānena ganthitaṃ. Ekampi ca na vaṭṭatīti kevalampi na vaṭṭati.
「巴玛嘎形状」者,如巴玛嘎花环之四方形状。「一绳所成」者,种种卷合为一处而作成之绳所成身缚,为说许可,故于『绳索、布织物等』此处取一卷绳索。然于此处取种种卷合为一处而作之一绳。「彼亦」者,彼或此法门,一绳索身缚以巴玛嘎形状结。「一亦不许可」者,仅一亦不许可。
Bahū rajjuke ekato katvāti yojanā. Vaṭṭati bandhitunti murajaṃ kalābukañca na hoti, rajjukakāyabandhanameva hotīti adhippāyo. Ayaṃ pana vinicchayo ‘‘bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭatī’’ti aṭṭhakathāgato idha vutto. Sikkhābhājanavinicchaye ‘‘bahurajjuyo ekato katvā ekāya veṭhitaṃ murajaṃ nāmā’’ti yaṃ vuttaṃ, taṃ iminā virujjhanato na gahetabbaṃ.
「将许多绳索合为一体」者,是连结之义。「适合捆绑」者,非鼓、非葫芦,仅是绳索身缚而已,此为所指之义。然而此决断「不应说将许多绳索合为一体后以一根不间断地缠绕而成者为多绳索,那是适合的」,此注疏所传之语在此处已说。在学处分别决断中所说「将许多绳索合为一体后以一根缠绕者名为鼓」,因与此相违,故不应取。
Danta-saddena hatthidantā vuttā. Jatūti lākhā. Saṅkhamayanti saṅkhanābhimayaṃ. Vidhakā matāti ettha vedhikātipi pāṭho, vidhapariyāyo. Kāyabandhanavidheti kāyabandhanassa dasāya thirabhāvatthaṃ kaṭṭhadantādīhi kate vidhe. Vikāro aṭṭhamaṅgalādiko. Tattha tatthāti tasmiṃ tasmiṃ ṭhāne. Tu-saddena ghaṭākāropi vaṭṭatīti dīpetīti attho pakāsito, tasmā tena nayena kāyabandhanavicāro kātabboti.
以「牙」之语词说象牙。「树胶」者,虫胶也。「螺钿制」者,以螺钿所制。「穿孔者已死」者,于此处亦有「穿孔者」之读法,是穿孔之同义词。「身缚穿孔」者,为身缚之坚固状态,以木、牙等所作之穿孔。「变形」者,八吉祥等。「于各处」者,于彼彼之处。以「然」之语词显示瓶形亦适合,此义已阐明,故应以彼方式作身缚之考察。
§11
11.Añjaniyaṃ ‘‘ujukamevā’’ti vuttattā caturassādisaṇṭhānāpi vaṅkagatikā na vaṭṭati. Sipāṭikāyāti vāsiādibhaṇḍapakkhipane. Vinayavinicchayappakaraṇe pana –
眼药筒「因说『唯直者』」,故四方等形状亦弯曲行者不适合。「于箭筒身」者,于置放刀等物品处。然而于律决断论中——
‘‘Mālākammalatākamma-nānārūpavicittitā;
「花环作、藤蔓作、种种色彩装饰者;」
Na ca vaṭṭati bhikkhūnaṃ, añjanī janarañjanī.
「不适合比库们,眼药筒令人喜悦者。」
‘‘Tādisaṃ pana ghaṃsitvā, veṭhetvā suttakena vā;
「然而如是者磨光后,或以线缠绕;」
Vaḷañjantassa bhikkhussa, na doso koci vijjati.
对于正在转动的比库,不存在任何过失。
‘‘Vaṭṭā vā caturassā vā, aṭṭhaṃsā vāpi añjanī;
「无论是圆形的、四方形的,或是八角形的眼药棒;
Vaṭṭatevāti niddiṭṭhā, vaṇṇamaṭṭhā na vaṭṭati.
只有圆形的被指定为『应转动的』,为了美观而转动是不允许的。
‘‘Tathāñjanisalākāpi, añjanithavikāya ca;
「同样,眼药棒也好,在涂眼药的行为中也好,
Nānāvaṇṇehi suttehi, cittakammaṃ na vaṭṭati.
用各种颜色的线做装饰工作是不允许的。
‘‘Ekavaṇṇena suttena, sipāṭiṃ yena kenaci;
「用单一颜色的线,用任何方式缝制边缘;」
Yaṃ kiñci pana sibbetvā, vaḷañjantassa vaṭṭatī’’ti. –
『凡缝制任何物后,对于装饰者是允许的』——
Āgataṃ.
已来（已传承至此）。
Taṭṭīkāyampi mālā…pe… cittitāti mālākammalatākammehi ca migapakkhirūpādinānārūpehi ca vicittitā. Janarañjanīti bālajanapalobhinī. Aṭṭhaṃsā vāpīti ettha api-saddena soḷasaṃsādīnaṃ gahaṇaṃ. Vaṇṇamaṭṭhāti mālākammādivaṇṇamaṭṭhā. Añjanīsalākāpi tathā vaṇṇamaṭṭhā na vaṭṭatīti yojanā. Añjanīthavikāya ca nānāvaṇṇehi suttehi cittakammaṃ na vaṭṭatīti pāṭho yujjati, ‘‘thavikāpi vā’’ti pāṭho dissati, so na gahetabbo. ‘‘Pītādinā yena kenaci ekavaṇṇena suttena pilotikādimayaṃ kiñcipi sipāṭikaṃ sibbetvā vaḷañjantassa vaṭṭatīti yojanā’’ti āgataṃ.
在《复注》中亦云:『花环……乃至……』『装饰』者,以花环工艺、花蔓工艺,及以鹿、鸟等形象之种种形状而装饰。『悦众人』者,迷惑愚痴众生。『八角池』者,此处以『亦』字摄取十六角等。『色涂』者,花环工艺等之色涂。眼药棒亦如是色涂不允许,此为连结。以眼药棒及以种种色线作绘画工艺不允许,此读法合理。『或以皮革』之读法可见,但不应采取。『以黄色等任何一种单色之线,缝制以毛毡等所成之任何坐垫后,对于装饰者是允许的』,此为连结——已说。
§12
12.Ārakaṇṭakādīsu ārakaṇṭaketi potthakādiabhisaṅkharaṇatthaṃ kate dīghamukhasatthake. Bhamakārānaṃ dāruādilikhanasatthakanti keci. Vaṭṭamaṇikanti vaṭṭaṃ katvā uṭṭhāpetabbabubbuḷakaṃ. Aññanti iminā piḷakādiṃ saṅgaṇhāti. Pipphaliketi yaṃ kiñci chedanake khuddakasatthe. Maṇikanti ekavaṭṭamaṇi. Piḷakanti sāsapamattikāmuttarājisadisā bahuvaṭṭalekhā. Imasmiṃ adhikāre avuttattā lekhaniyaṃ yaṃ kiñci vaṇṇamaṭṭhaṃ vaṭṭatīti vadanti. Vajirabuddhiṭīkāyaṃ pana ‘‘kuñcikāya senāsanaparikkhārattā suvaṇṇarūpiyamayāpi vaṭṭatīti chāyā dissati. ‘Kuñcikāya vaṇṇamaṭṭhakammaṃ na vaṭṭatī’ti (pārā. aṭṭha. 1.85) vacanato aññe kappiyalohādimayāva kuñcikā kappanti pariharaṇīyaparikkhārattā’’ti vuttaṃ. Ārakaṇṭako potthakādikaraṇasatthakajāti, āmaṇḍasārako āmalakaphalamayoti vadanti.
在『阿拉刺』等中:『阿拉刺』者,为了书册等之装订而制作的长口刀。有些人说是木匠等用于刻木等之刀。『圆珠』者,作成圆形而应竖立之泡状物。『其他』者,以此摄取疮等。『小刀』者,任何切割用之小刀。『珠』者,单圈珠。『疮』者,如芥子大小之珍珠串般之多圈刻线。因在此规定中未说,故说任何可刻之色涂是允许的。然而在《金刚慧复注》中可见此影:『钥匙因是住所资具,即使金银所成亦允许』。由『钥匙之色涂工艺不允许』之语,其他适当金属等所成之钥匙才适当,因是应护持之资具——如是所说。阿拉刺是制作书册等之刀类,阿曼达萨拉咖是余甘子果所成,如是说。
Valitakanti nakhacchedanakāle daḷhaggahaṇatthaṃ valiyuttameva karonti. Tasmā taṃ vaṭṭatīti iminā aññampi vikāraṃ daḷhīkammādiatthāya karonti, na vaṇṇamaṭṭhatthāya, taṃ vaṭṭatīti dīpitaṃ, tena ca kattaradaṇḍakoṭiyaṃ aññamaññaṃ saṅghaṭṭanena saddaniccharaṇatthāya katavalayādikaṃ avuttampi yato upapannaṃ hoti. Ettha ca daḷhīkammādīti ādi-saddena parissayavinodanādiṃ saṅgaṇhāti, tena kattarayaṭṭhikoṭiyaṃ katavalayānaṃ aññamaññasaṅghaṭṭanena saddaniccharaṇaṃ dīghajātikādiparissayavinodanatthaṃ hoti, tasmā vaṭṭatīti dīpeti. Tenāha ācariyavaro –
『折叠』者,在剪指甲时为了牢固握持而制作有折叠。因此,以此『允许』显示:为了牢固工艺等目的而作其他变形,非为色涂目的,是允许的。由此,在剪刀柄端为了发出声音而以相互碰撞所作之环等,虽未说亦成为合理。此处『牢固工艺等』之『等』字摄取除去危险等,由此,在剪刀柄端所作之环以相互碰撞发出声音,是为了除去长寿等危险,因此是允许的,如是显示。因此,阿阇梨长老说——
‘‘Maṇikaṃ piḷakaṃ vāpi, pipphale ārakaṇṭake;
『珠或疮,小刀、阿拉刺;』
Ṭhapetuṃ pana yaṃ kiñci, na ca vaṭṭati bhikkhuno.
然而,比库不允许挑除任何东西。
‘‘Daṇḍakepi pariccheda-lekhāmattaṃ tu vaṭṭati;
「但在棒上,仅允许划一道界线;
Valitvā ca nakhacchedaṃ, karontīti hi vaṭṭatī’’ti.
折叠后剪指甲,如此做是允许的。」
Tassa vaṇṇanāyampi maṇikanti thūlabubbuḷaṃ. Pīḷakanti sukhumabubbuḷaṃ. Pipphaleti vatthacchedanasatthe. Ārakaṇṭaketi pattadhāravalayānaṃ vijjhanakaṇṭake. Ṭhapetunti uṭṭhāpetuṃ. Yaṃ kiñcīti sesavaṇṇamaṭṭhampi ca. Daṇḍaketi pipphalidaṇḍake. Yathāha ‘‘pipphalikepi maṇikaṃ vā piḷakaṃ vā yaṃ kiñci ṭhapetuṃ na vaṭṭati, daṇḍake pana paricchedalekhā vaṭṭatī’’ti. Paricchedalekhāmattanti āṇibandhanaṭṭhānaṃ patvā paricchindanatthaṃ ekāva lekhā vaṭṭatīti. Valitvāti ubhayakoṭimukhaṃ katvā majjhe valiyo gāhetvā nakhacchedaṃ yasmā karonti, tasmā vaṭṭatīti yojanāti āgatā.
对此的解释如下:「玛尼咖」者,粗大水泡也。「毕喇咖」者,细小水泡也。「毕帕离」者,布料裁剪刀也。「阿拉咖塔咖」者,钵带环的穿刺刺也。「挑除」者,使之起出也。「任何东西」者,其余疮疤第八种也。「棒」者,毕帕离刀的柄也。如所说:「即使在毕帕离刀上,不允许挑除玛尼咖或毕喇咖或任何东西,但在柄上允许划界线。」「仅划一道界线」者,到达钉子绑缚处后,为了界定之故,仅允许划一道线也。「折叠后」者,因为做成两端开口,在中间抓住折痕来剪指甲,因此是允许的,如此连接而来。
Uttarāraṇiyaṃ maṇḍalanti uttarāraṇiyā pavesanatthaṃ āvāṭamaṇḍalaṃ hoti. Dantakaṭṭhacchedanavāsiyaṃ ujukameva bandhitunti sambandho. Ettha ca ujukamevāti iminā vaṅkaṃ katvā bandhituṃ na vaṭṭatīti dasseti, teneva añjaniyampi tathā dassitaṃ. Ubhosu passesu ekapasse vāti vacanaseso, vāsidaṇḍassa ubhosu passesu daṇḍakoṭīnaṃ acalanatthaṃ bandhitunti attho. Kappiyalohena caturassaṃ vā aṭṭhaṃsaṃ vā kātuṃ vaṭṭatīti yojanā.
「上火钻的圆盘」者,为了插入上火钻,有一个凹陷圆盘。「在牙签裁剪刀上,应绑成直的」,此为连接。于此,以「仅直的」这一词,显示不允许弯曲后绑缚,因此眼药棒也如此显示。「在两侧或一侧」者,此为语句补充,意思是:为了刀柄两侧的柄端不动摇而绑缚。「用净铜做成四方形或八角形是允许的」,如此连接。
§13
13.Āmaṇḍasāraketi āmalakaphalāni pisitvā tena kakkena katatelabhājane. Tattha kira pakkhittaṃ telaṃ sītaṃ hoti. Tathā hi vuttaṃ ācariyena –
「阿玛塔萨拉咖」者,将余甘子果捣碎,用那渣滓制成的油容器。据说放入其中的油是冷的。如是老师所说——
‘‘Uttarāraṇiyaṃ vāpi, dhanuke pelladaṇḍake;
「在上弦木、弓、投石杖上,
Mālākammādi yaṃ kiñci, vaṇṇamaṭṭhaṃ na vaṭṭati.
「花环工艺等任何装饰,皆不允许。
‘‘Saṇḍāse dantakaṭṭhānaṃ, tathā chedanavāsiyā;
「在镊子、齿木上,以及切割刀上,
Dvīsu passesu lohena, bandhituṃ pana vaṭṭati.
「用铜铁在两面绑缚,则允许。
‘‘Tathā kattaradaṇḍepi, cittakammaṃ na vaṭṭati;
「同样在剃刀柄上,彩绘工艺不允许;
Vaṭṭalekhāva vaṭṭanti, ekā vā dvepi heṭṭhato.
「圆形线纹则允许,或在下方一条或两条。
‘‘Visāṇe nāḷiyaṃ vāpi, tathevāmaṇḍasārake;
「在角器、竹管中,以及在阿摩勒粉油罐中;
Telabhājanake sabbaṃ, vaṇṇamaṭṭhaṃ tu vaṭṭatī’’ti.
在油容器中一切装饰图案皆许可。」
Ṭīkāyampi araṇisahite bhantakiccakaro daṇḍo uttarāraṇī nāma. Vāpīti pi-saddena adharāraṇiṃ saṅgaṇhāti. Udukkhaladaṇḍassetaṃ adhivacanaṃ. Añchanakayantadhanu dhanukaṃ nāma. Musalamatthakapīḷanadaṇḍako pelladaṇḍako nāma. Saṇḍāseti aggisaṇḍāse. Dantakaṭṭhānaṃ chedanavāsiyā tathā yaṃ kiñci vaṇṇamaṭṭhaṃ na vaṭṭatīti sambandho. Dvīsu passesūti vāsiyā ubhosu passesu. Lohenāti kappiyalohena. Bandhituṃ vaṭṭatīti ujukameva vā caturassaṃ vā aṭṭhaṃsaṃ vā bandhituṃ vaṭṭati. Saṇḍāseti aggisaṇḍāseti nissandehe vuttaṃ. Aṭṭhakathāyaṃ panettha sūcisaṇḍāso dassito . Heṭṭhāti heṭṭhā ayopaṭṭavalaye. ‘‘Upari ahicchattakamakuḷamatta’’nti aṭṭhakathāyaṃ vuttaṃ. Visāṇeti telāsiñcanakagavayamahiṃsādisiṅge. Nāḷiyaṃ vāpīti veḷunāḷikādināḷiyaṃ. Api-saddena alābuṃ saṅgaṇhāti. Āmaṇḍasāraketi āmalakacuṇṇamayatelaghaṭe . Telabhājanaketi vuttappakāreyeva telabhājane. Sabbaṃ vaṇṇamaṭṭhaṃ vaṭṭatīti pumitthirūparahitaṃ mālākammādi sabbaṃ vaṇṇamaṭṭhaṃ vaṭṭatīti āgataṃ.
在复注中亦说:与火钻配套、用于钻火之杵名为上火钻。「或」之语词摄取下火钻。此为臼杵之同义语。涂油机械弓名为小弓。杵头压榨杵名为压榨杵。「火钳」者,火用钳。以刀切齿木者,以及任何装饰图案皆不许可,此为关联。「在两边」者,以刀在两边。「以铁」者,以如法之铁。「许可绑缚」者,许可绑缚为直形、或四角形、或八角形。「火钳」者,无疑说为火用钳。然而在注疏中此处显示为针钳。「下方」者,在下方铁盘环中。在注疏中说「上方蛇伞蚁窝大小」。「角」者,灌油用之野牛、水牛等角。「竹管或」者,在竹管等管中。以「或」之语词摄取葫芦。「阿摩勒粉罐」者,在阿摩勒粉制油罐中。「油容器」者,在如前所说之油容器中。「一切装饰图案皆许可」者,来说无男女形之花环工作等一切装饰图案皆许可。
Bhūmattharaṇeti kaṭasārādimaye parikammakatāya bhūmiyā attharitabbaattharaṇe. Pānīyaghaṭeti iminā sabbabhājane saṅgaṇhāti. Sabbaṃ…pe… vaṭṭatīti yathāvuttesu mañcādīsu itthipurisarūpampi vaṭṭati. Telabhājanesuyeva itthipurisarūpānaṃ paṭikkhipitattā telabhājanena saha agaṇetvā visuṃ mañcādīnaṃ gahitattā cāti vadanti. Kiñcāpi vadanti, etesaṃ pana mañcādīnaṃ hatthena āmasitabbabhaṇḍattā itthirūpamettha na vaṭṭatīti gahetabbaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 85) pana ‘‘tālavaṇṭabījaniādīsu vaṇṇamaṭṭhakammaṃ vaṭṭatī’’ti vuttaṃ. Kiñcāpi tāni kuñcikā viya pariharaṇīyāni, atha kho uccāvacāni na dhāretabbānīti paṭikkhepābhāvato vuttaṃ. Kevalañhi tāni ‘‘anujānāmi bhikkhave vidhūpanañca tālavaṇṭañcā’’tiādinā vuttāni. Gaṇṭhipade pana ‘‘telabhājanesu vaṇṇamaṭṭhakammaṃ vaṭṭati, senāsanaparikkhārattā vutta’’nti vuttaṃ. Ācariyabuddhadattattherenapi vuttameva –
「地敷具」者,在以咖德沙拉等制成、因作为预备工作而应敷于地之敷具上。「水罐」者,以此摄取一切容器。「一切……乃至……许可」者,在如前所说之床等上男女形亦许可。有人说:因在油容器中男女形被禁止,且不与油容器一起计算而别别取床等之故。虽然如是说,然而因这些床等是应以手触摸之物品,故应取此处女形不许可。然而在金刚智复注中说「在扇、柄扇等上装饰图案工作许可」。虽然那些如钥匙般应携带,然而因那些高低不一不应持故,因无禁止而说。仅仅那些以「诸比库,我允许熏香与柄扇」等所说。然而在结颂中说「在油容器中装饰图案工作许可,因说为住所用具」。老师佛护长老亦如是说:
‘‘Pānīyassa uḷuṅkepi, doṇiyaṃ rajanassapi;
「在水之水桶中,在染料之盆中;
Ghaṭe phalakapīṭhepi, valayādhārakādike.
在罐、木板座中,在环、支架等中。」
‘‘Tathā pattapidhāne ca, tālavaṇṭe ca bījane;
「如是于钵盖、扇、拂尘,
Pādapuñchaniyaṃ vāpi, sammuñjaniyameva ca.
或于足拭布、扫帚,
‘‘Mañce bhūmatthare pīṭhe, bhisibimbohanesu ca;
于床、地敷、椅、枕、靠垫,
Mālākammādikaṃ cittaṃ, sabbameva ca vaṭṭatī’’ti.
花饰等之装饰,一切皆允许。」
§14
14. Evaṃ samaṇaparikkhāresu kappiyākappiyaṃ kathetvā idāni senāsane kathetuṃ ‘‘senāsane panā’’tyādimāha. Ettha pana-saddo visesajotako. Tena sabbaratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati, kimaṅgaṃ pana aññavaṇṇamaṭṭhakammanti atthaṃ joteti. Yadi evaṃ kismiñci paṭisedhetabbe santepi tathā vattabbaṃ siyāti āha ‘‘senāsane kiñci paṭisedhetabbaṃ natthī’’ti. Vuttampi cetaṃ ācariyabuddhadattattherena –
如是说示沙门资具之允许与不允许后,今为说示住所,故说「然于住所」等。此中「然」字显示特别之义。由此显示此义:即使一切宝石所成之色彩装饰亦允许,何况其他色彩装饰耶?若如是,即使于某处应禁止者存在时,亦应如是说耶?故说「于住所无任何应禁止者」。此亦为老师佛授长老所说——
‘‘Nānāmaṇimayatthambha-kavāṭadvārabhittikaṃ ;
「种种宝石所成之柱、门扉、门、墙,
Senāsanamanuññātaṃ, kā kathā vaṇṇamaṭṭhake.
住所既已允许,何须说头上的装饰。
‘‘Sovaṇṇiyaṃ dvārakavāṭabaddhaṃ;
「金制的门扉所系缚;
Suvaṇṇanānāmaṇibhittibhūmiṃ;
金与种种宝石的墙壁与地面;
Na kiñci ekampi nisedhanīyaṃ;
无有任何一物应被禁止;
Senāsanaṃ vaṭṭati sabbamevā’’ti.
一切住所皆为允许。」
Samantapāsādikāyampi paṭhamasaṅghādisesavaṇṇanāyaṃ (pārā. aṭṭha. 2.281) ‘‘senāsanaparibhogo pana sabbakappiyo, tasmā jātarūparajatamayā sabbepi senāsanaparikkhārā āmāsā. Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne ratanamaṇḍape karonti phalikatthambhe ratanadāmapaṭimaṇḍite. Tattha sabbupakaraṇāni bhikkhūnaṃ paṭijaggituṃ vaṭṭantī’’ti āgataṃ. Tassā vaṇṇanāyaṃ pana vimativinodaniyaṃ (vi. vi. ṭī. 1.281) ‘‘sabbakappiyoti yathāvuttasuvaṇṇādimayānaṃ senāsanaparikkhārānaṃ āmasanagopanādivasena paribhogo sabbathā kappiyoti adhippāyo. Tenāha ‘tasmā’tiādi. ‘Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne’ti vuttattā saṅghikameva suvaṇṇamayaṃ senāsanaṃ senāsanaparikkhārā ca vaṭṭanti, na puggalikānīti veditabba’’nti vaṇṇitaṃ.
在《善见律毗婆沙》第一桑喀地谢萨的解释中(《巴拉基咖注疏》2.281)说:「然而住所的受用一切皆允许,因此一切金银所造的住所资具皆可触摸。为比库们讲说法与律之处,在宝石殿堂中建造,在板柱上以宝石花鬘装饰。在那里,一切用具比库们守护皆为允许。」如是而来。然而在其解释中的《疑惑消除》(《律藏疑惑消除注疏》1.281)中解释说:「『一切皆允许』者,如前所说的金等所造的住所资具,以触摸、守护等方式的受用,一切皆为允许,此为意趣。因此说『因此』等。因说『为比库们讲说法与律之处』,应知僧团所有的金制住所与住所资具皆为允许,非个人所有者。」如是解释。
Senāsanakkhandhakavaṇṇanāyampi samantapāsādikāyaṃ (cūḷava. aṭṭha. 320) ‘sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayapānīyaghaṭapānīyasarāvāni yaṃ kiñci cittakammakataṃ, sabbaṃ vaṭṭati. Pāsādassa dāsidāsaṃ khettaṃ vatthuṃ gomahiṃsaṃ demāti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhesu attharitvā paribhuñjituṃ na vaṭṭanti, dhammāsane pana gihivikatanīhārena labbhanti, tatrāpi nipajjituṃ na vaṭṭatī’’ti āgataṃ. Tassā vaṇṇanāyaṃ pana vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.320) ‘‘suvaṇṇarajatādivicitrānīti saṅghikasenāsanaṃ sandhāya vuttaṃ, puggalikaṃ pana suvaṇṇādivicitraṃ bhikkhussa sampaṭicchitumeva na vaṭṭati ‘na tvevāhaṃ bhikkhave kenaci pariyāyena jātarūparajataṃ sāditabba’nti (mahāva. 299) vuttattā, tenevettha aṭṭhakathāyaṃ ‘saṅghikavihāre vā puggalikavihāre vā’ti na vuttaṃ, gonakādiakappiyabhaṇḍavisayeva evaṃ vuttaṃ, ekabhikkhussapi tesaṃ gahaṇe dosābhāvā’’ti vaṇṇitaṃ.
在《住处篇集注疏》中,《善见律毗婆沙》(《小品注疏》320)也说:「『一切楼阁受用』者,以金银等装饰的门扇、床座、扇子、金银制的饮水瓶与饮水碗,凡是以彩绘工艺所作的,一切都允许。若说『布施楼阁的奴婢、田地、宅地、牛水牛』,则无需另行受取之事,受取楼阁时即已受取。牛皮毯等,无论在僧团住处或个人住处,铺在床座上使用都不允许,但在法座上,若以在家人所作的方式获得则可,即使在那里也不允许躺卧。」在其注疏《疑惑消除》(《疑惑消除疏·小品》2.320)中则解释:「『以金银等装饰』者,是针对僧团住处而说。但个人的金银等装饰物,比库根本不允许受取,因为说『诸比库!我以任何方式都不允许接受生金银』(《大品》299),因此在此注疏中未说『在僧团住处或个人住处』,只是针对牛皮毯等不净物而如此说,因为即使一位比库受取那些也无过失。」
Tasmiṃyeva khandhake aṭṭhakathāyaṃ (cūḷava. aṭṭha. 321) ‘‘sacepi rājarājamahāmattādayo ekappahāreneva mañcasataṃ vā mañcasahassaṃ vā denti, sabbe kappiyamañcā sampaṭicchitabbā, sampaṭicchitvā vuḍḍhapaṭipāṭiyā saṅghikaparibhogena paribhuñjathāti dātabbā, puggalikavasena na dātabbā’’ti āgataṃ. Tassā vaṇṇanāyaṃyeva vimativinodaniyaṃ ‘‘kappiyamañcā sampaṭicchitabbāti iminā suvaṇṇādivicittaṃ akappiyamañcaṃ ‘saṅghassā’ti vuttepi sampaṭicchituṃ na vaṭṭatīti dasseti, ‘vihārassa demā’ti vutte saṅghasseva vaṭṭati, na puggalassa khettādi viyāti daṭṭhabba’’nti vaṇṇitaṃ, tasmā bhagavato āṇaṃ sampaṭicchantehi lajjipesalabahussutasikkhākāmabhūtehi bhikkhūhi suṭṭhu manasikātabbamidaṃ ṭhānaṃ.
在同一篇集的注疏中(《小品注疏》321)说:「即使国王、大臣等一次布施百张床或千张床,所有如法的床都应受取,受取后应依长老次第以僧团受用的方式使用,不应以个人方式给予。」在其注疏《疑惑消除》中解释:「『应受取如法的床』者,以此显示即使说『给僧团』,也不允许受取以金银等装饰的不净床。若说『布施给住处』,则只允许给僧团,不允许给个人,如田地等。」因此,受持世尊教令的、具惭愧柔和多闻乐学的比库们,应善加作意此处。
Nanu ca senāsane viruddhasenāsanaṃ nāma paṭisedhetabbaṃ atthi, atha kasmā ‘‘senāsane kiñci paṭisedhetabbaṃ natthī’’ti vuttanti codanaṃ sandhāyāha ‘‘aññatra viruddhasenāsanā’’ti. Tassattho – viruddhasenāsanā viruddhasenāsanaṃ aññatra ṭhapetvā aññaṃ vaṇṇamaṭṭhakammādikammaṃ sandhāya senāsane kiñci paṭisedhetabbaṃ natthīti vuttaṃ, na tadabhāvoti. Yadi evaṃ taṃ viruddhasenāsanaṃ ācariyena vattabbaṃ, katamaṃ viruddhasenāsanaṃ nāmāti pucchāyamāha ‘‘viruddha…pe… vuccatī’’ti. Tattha aññesanti sīmassāmikānaṃ. Rājavallabhehīti lajjipesalānaṃ uposathādiantarāyakarā alajjino bhinnaladdhikā ca bhikkhū adhippetā tehi saha uposathādikaraṇāyogato. Tena ca ‘‘sīmāyā’’ti vuttaṃ. Tesaṃ lajjiparisāti tesaṃ sīmassāmikānaṃ anubalaṃ dātuṃ samatthā lajjiparisā. Bhikkhūhi katanti yaṃ alajjīnaṃ senāsanabhedanādikaṃ lajjibhikkhūhi kataṃ, taṃ sabbaṃ sukatameva alajjiniggahatthāya pavattetabbato.
难道在住处中没有应禁止的违逆住处吗?那为何说『在住处中无任何应禁止之事』?针对此质疑而说『除了违逆住处』。其义为:除了违逆住处之外,针对其他如涂色、铺地等工作,说『在住处中无任何应禁止之事』,并非说没有那个(违逆住处)。若如此,老师应说那违逆住处,何者名为违逆住处?针对此问而说『违逆……乃至……被称为』。其中『他人』者,指界的主人。『国王宠臣』者,意指与具惭愧柔和者一起作伍波萨他等时,会造成伍波萨他等障碍的无惭者及破坏和合的比库们。因此说『在界中』。『他们的惭愧众』者,能给予那些界主人支持的惭愧众。『由比库们所作』者,凡是惭愧比库们为了制止无惭者而作的破坏住处等,一切都是善作,应为制止无惭者而实行。
Ettha ca siyā – ‘‘aññesaṃ sīmāyā’’ti aṭṭhakathāyaṃ vuttaṃ, sīmā nāma bahuvidhā, katarasīmaṃ sandhāyāti? Baddhasīmaṃ sandhāyāti daṭṭhabbaṃ. Kathaṃ viññāyatīti ce? ‘‘Mā amhākaṃ uposathapavāraṇānaṃ antarāyamakatthā’’ti aṭṭhakathāyameva vuttattā, sāratthadīpaniyampi (sārattha.ṭī. 2.85) ‘‘uposathapavāraṇānaṃ antarāyakarā alajjino rājakulūpakā vuccantī’’ti vuttattā, uposathādivinayakammakhettabhūtāya eva sīmāya idha adhippetattā . Yadi evaṃ gāmasīmasattabbhantarasīmaudakukkhepasīmāyopi taṃkhettabhūtā eva, tasmā tāpi sandhāyāti vattabbanti? Na vattabbaṃ tāsaṃ abaddhasīmattā, na te tāsaṃ sāmikā, baddhasīmāyeva bhikkhūnaṃ kiriyāya siddhattā tāsaṃyeva te sāmikā. Tena vuttaṃ ‘‘yaṃ pana sīmassāmikehi bhikkhūhī’’ti. Yaṃ pana vadanti ‘‘upacārasīmāpi taṃkhettabhūtā’’ti, taṃ na gahetabbaṃ, tassā tadakkhettabhāvaṃ upari sīmāvinicchayakathādīsu (vi. saṅga. aṭṭha. 156 ādayo) kathayissāma. Apica gāmasīmāya aññesaṃ senāsanakaraṇassa paṭisedhitumayuttattā sattabbhantaraudakukkhepasīmānañca sabbadā atiṭṭhanato baddhasīmāyeva adhippetāti viññāyatīti.
于此或有疑:注疏中说『他人的界中』,界有多种,是针对何种界?应知是针对结界。如何得知?因为注疏中说『勿为我们的伍波萨他与自恣作障碍』,《义疏》(《义疏》2.85)也说『造成伍波萨他与自恣障碍的无惭者被称为王族亲近者』,因为此处意指作为伍波萨他等律法甘马之处的界。若如此,村界、七槃陀界、水流界也是那处,因此也应针对它们?不应说,因为它们是非结界,他们不是那些界的主人,因为只有结界才成就比库们的行为,所以他们只是那些界的主人。因此说『凡是界主比库们』。若有人说『近行界也是那处』,不应接受,我们将在上面的界决择论等(《律藏僧伽篇注疏》156等)中说明其非彼处性。再者,因为在村界中禁止他人建造住处不合理,七槃陀界与水流界总是超越,所以应知意指结界。
Chindāpeyya vā bhindāpeyya vā, anupavajjoti idaṃ sabbamattikāmayakuṭī viya sabbathā anupayogārahaṃ sandhāya vuttaṃ. Yaṃ pana pañcavaṇṇasuttehi vinaddhachattādikaṃ, tattha akappiyabhāgova chinditabbo, na tadavaseso, tassa kappiyattāti chindanto upavajjova hoti. Teneva vuttaṃ ‘‘ghaṭakampi vāḷarūpampi chinditvā dhāretabba’’ntiādi.
『应令砍断或应令破坏,无过』者,此一切是针对如泥制小屋般完全不值得使用而说。但若是以五色线缠绕的伞盖等,其中只应砍断不净部分,不应砍其余部分,因为其余部分是净的,砍断者只是有过。因此说『应砍断壶形与兽形后持用』等。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是，在作为《律摄》注释的《律庄严》中
Parikkhāravinicchayakathālaṅkāro nāma · 名为“资具抉择论庄严”
Dutiyo paricchedo. · 第二章。