20. Paṭiggahaṇavinicchayakathā · 20. 接受抉择论
20. Paṭiggahaṇavinicchayakathā20. 受持决择论
§104
104. Evaṃ kappiyabhūmivinicchayaṃ kathetvā idāni paṭiggahaṇavinicchayaṃ kathetuṃ ‘‘khādanīyādipaṭiggāho’’tiādimāha. Tattha khādiyateti khādanīyaṃ, ṭhapetvā pañca bhojanāni sabbassa ajjhoharitabbassetaṃ adhivacanaṃ. Ādisaddena bhojanīyaṃ saṅgaṇhāti. Paṭiggahaṇaṃ sampaṭicchanaṃ paṭiggāho, khādanīyādīnaṃ paṭiggāho khādanīyādipaṭiggāho. Tenāha ‘‘ajjhoharitabbassa yassa kassaci khādanīyassa vā bhojanīyassa vā paṭiggahaṇa’’nti. Pañcasu aṅgesu uccāraṇamattanti ukkhipanamattaṃ, iminā paṭiggahitabbabhārassa pamāṇaṃ dasseti. Teneva tādisena purisena anukkhipanīyavatthusmiṃ paṭiggahaṇaṃ na ruhatīti dīpeti. ‘‘Hatthapāso’’ti iminā āsannabhāvaṃ. Teneva ca dūre ṭhatvā abhiharantassa paṭiggahaṇaṃ na ruhatīti dīpeti. Abhihāroti pariṇāmitabhāvo, tena ca tatraṭṭhakādīsu na ruhatīti dīpeti. ‘‘Devo vā’’tiādinā dāyakato payogattayaṃ dasseti. ‘‘Tañce’’tiādinā paṭiggāhakato payogadvayaṃ dasseti.
104. 如是讲说净地决择已,今为讲说受取决择,故说「副食等之受取」等。其中,「可咀嚼者」为副食,除五种主食外,此为一切应吞咽物之通称。以「等」字摄取主食。受取、领受为受取,副食等之受取为副食等之受取。故说「应吞咽之任何副食或主食之受取」。五支中「举起量」者,仅举起量,以此显示应受取之负荷量。以此显示,以如是之人,于不应举起之物,受取不成。以「手臂范围」显示接近性。以此显示,站在远处而持来者,受取不成。「持来」者,转变状态,以此显示,于留在彼处者等不成。以「天人或」等显示施者之三种作用。以「若彼」等显示受取者之二种作用。
Idāni tesu pañcasu aṅgesu hatthapāsassa durājānatāya taṃ dassetumāha ‘‘tatthi’’ccādi. Tattha aḍḍhateyyahattho hatthapāso nāmāti yojanā. ‘‘Tassa orimantenā’’ti iminā ākāse ujuṃ ṭhatvā parena ukkhittaṃ gaṇhantassāpi āsannaṅgabhūtapādatalato paṭṭhāya hatthapāso paricchinditabbo, na sīsato paṭṭhāyāti dasseti. Tattha ‘‘orimantenā’’ti imassa heṭṭhimantenāti attho gahetabbo.
今于此五支中,因手臂范围难知,为显示彼,故说「于此」等。其中,应连接为「一肘半之手为手臂范围」。以「以其近端」显示,即使站在空中,以远端举起而取者,亦应从作为接近支之足底起限定手臂范围,非从头起。其中,「近端」应取「下端」之义。
Ettha ca pavāraṇasikkhāpadaṭṭhakathāyaṃ (pāci. aṭṭha. 238-239) ‘‘sace pana bhikkhu nisinno hoti, āsannassa pacchimantato paṭṭhāyā’’tiādinā paṭiggāhakānaṃ āsannaṅgassa pārimantato paṭṭhāya paricchedassa dassitattā idhāpi ākāse ṭhitassa paṭiggāhakassa āsannaṅgabhūtapādatalassa pārimantabhūtato paṇhipariyantassa heṭṭhimatalato paṭṭhāya, dāyakassa pana orimantabhūtato pādaṅgulassa heṭṭhimapariyantato paṭṭhāya hatthapāso paricchinditabboti daṭṭhabbaṃ. Imināva nayena bhūmiyaṃ nipajjitvā ussīsake nisinnassa hatthato paṭiggaṇhantassāpi āsannasīsaṅgassa pārimantabhūtato gīvantato paṭṭhāyeva hatthapāso minitabbo, na pādatalato paṭṭhāya. Evaṃ nipajjitvā dānepi yathānurūpaṃ veditabbaṃ. ‘‘Yaṃ āsannataraṃ aṅga’’nti (pāci. aṭṭha. 238-239) hi vuttaṃ. Akallakoti gilāno sahatthā paribhuñjituṃ asakkonto mukhena paṭiggaṇhāti. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.265) pana ‘‘akallakoti gilāno gahetuṃ vā’’ti ettakameva vuttaṃ, etena akallakoti gilāno vā atha vā gahetuṃ akallako asamatthoti attho dassito. Tenāha ‘‘sacepi natthukaraṇiyaṃ dīyamānaṃ nāsāpuṭena akallako vā mukhena paṭiggaṇhātī’’ti.
于此,于自恣学处注疏中,以「然若比库坐着,从接近者之后端起」等,已显示受取者之接近支从边端起之限定,故于此亦应见:站在空中之受取者,从作为接近支之足底之边端、脚跟边际之下底起;施者则从近端、足趾之下边际起,应限定手臂范围。以此方式,即使躺在地上,从头边坐者之手受取者,亦应从作为接近头支之边端、颈部起测量手臂范围,非从足底起。如是躺卧而施予时,亦应如理了知。因说「任何较接近之支」。「无能力者」,病人无力以手受用,以口受取。然于《疑惑消除》中仅说「无能力者,病人或取」,以此显示义为:无能力者,病人,或无能力取、无力者。故说「即使施予鼻烟,无能力者或以口受取」。
§105
105.Ekadesenāpīti aṅguliyā phuṭṭhamattena.
105.「即使以一部分」者,仅以指触及量。
Tañce paṭiggaṇhāti, sabbaṃ paṭiggahitamevāti veṇukoṭiyaṃ bandhitvā ṭhapitattā. Sace bhūmiyaṃ ṭhitameva ghaṭaṃ dāyakena hatthapāse ṭhatvā ‘‘ghaṭaṃ dassāmī’’ti dinnaṃ veṇukoṭiyā gahaṇavasena paṭiggaṇhāti, ubhayakoṭibaddhaṃ sabbampi paṭiggahitameva hoti. Bhikkhussa hatthe apīḷetvā pakatiyā pīḷiyamānaṃ ucchurasaṃ sandhāya ‘‘gaṇhathā’’ti vuttattā ‘‘abhihāro na paññāyatī’’ti vuttaṃ, hatthapāse ṭhitassa pana bhikkhussa atthāya pīḷiyamānaṃ ucchuto paggharantaṃ rasaṃ gaṇhituṃ vaṭṭati. Doṇikāya sayaṃ paggharantaṃ ucchurasaṃ majjhe āvaritvā vissajjitampi gaṇhituṃ vaṭṭati. Paṭiggahaṇasaññāyāti ‘‘mañcādinā paṭiggahessāmī’’ti uppāditasaññāya, iminā ‘‘paṭiggaṇhāmī’’ti vācāya vattabbakiccaṃ natthīti dasseti.
「若彼受取,一切皆已受取」者,因系于竹竿端而置。若施者站在手臂范围内,以「我将施予瓶」而施予置于地上之瓶,以竹竿端取之方式受取,系于两端者,一切皆已受取。因说「取之」,关于不压于比库手中、自然被压之甘蔗汁,故说「持来不明显」;然站在手臂范围内,为比库而被压、从甘蔗流出之汁,取之允许。自然流入槽中之甘蔗汁,中途遮拦而放弃者,取之亦允许。「于受取想」者,于生起「我将以床等受取」之想,以此显示,无须以「我受取」之语言作事。
Yatthakatthaci aṭṭhakathāsu, padesesu vā. Asaṃhārime phalaketi thāmamajjhimena asaṃhāriye. ‘‘Tintiṇikādipaṇṇesūti vacanato sākhāsu paṭiggahaṇaṃ ruhatīti daṭṭhabba’’nti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.265) vuttaṃ. Porāṇaṭīkāyampi tatheva vuttaṃ, tadetaṃ vicāretabbaṃ. Aṭṭhakathāyañhi ‘‘bhūmiyaṃ atthatesu sukhumesu tintiṇikādipaṇṇesu paṭiggahaṇaṃ na ruhatī’’ti vuttaṃ. Taṃ tintiṇikādipaṇṇānaṃ sukhumattā tattha ṭhapitaāmisassa asaṇṭhahanato bhūmiyaṃ ṭhapitasadisattā ‘‘na ruhatī’’ti vuttaṃ, tintiṇikādisākhāsu ṭhapitepi evameva siyā, tasmā ‘‘sākhāsu paṭiggahaṇaṃ ruhatī’’ti vacanaṃ ayuttaṃ viya dissati. Aṭṭhakathāyaṃ ‘‘na ruhatī’’ti kiriyāpadassa ‘‘kasmā’’ti hetupariyesane sati na aññaṃ pariyesitabbaṃ, ‘‘sukhumesū’’ti vuttaṃ visesanapadaṃyeva hetumantavisesanaṃ bhavati, tasmā tintiṇikapaṇṇādīsu paṭiggahaṇaṃ na ruhati, kasmā? Tesaṃ sukhumattā. Aññesu pana paduminīpaṇṇādīsu ruhati, kasmā? Tesaṃ oḷārikattāti hetuphalasambandho icchitabboti dissati , tasmā ‘‘tadetaṃ vicāretabba’’nti vuttaṃ. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘na hi tāni sandhāretuṃ samatthānīti mahantesu pana paduminīpaṇṇādīsu ruhatī’’ti.
「于任何注疏中」者,于诸处或。「不可搬运之板」者,以力量中等者不可搬运。《义味阐明》中说「从『草、细草等叶』之语,应见于枝上受取成立」。于古疏中亦如是说,此应审察。于注疏中说「于置于地上之细微草、细草等叶上,受取不成」。彼因草、细草等叶之细微性,置于其上之食物不稳固,如同置于地上,故说「不成」;即使置于草、细草等枝上,亦应如是,故「于枝上受取成立」之语,似乎不合理。于注疏中,于「不成」之动词,若有「为何」之因由探求时,不应探求其他,所说「于细微者」之限定词本身成为含因之限定,故于草、细草叶等,受取不成,为何?因其细微性。然于其他莲叶等成立,为何?因其粗大性,应欲求因果关系,故说「此应审察」。如是于注疏中说「因彼等不能支持,然于大莲叶等成立」。
§106
106.Puñchitvā paṭiggahetvāti puñchitepi rajanacuṇṇāsaṅkāya sati paṭiggahaṇatthāya vuttaṃ, nāsati. Taṃ panāti patitarajaṃ appaṭiggahetvā upari gahitapiṇḍapātaṃ. Anāpattīti durūpaciṇṇādidoso natthi. Pubbābhogassa anurūpavasena ‘‘anupasampannassa datvā…pe… vaṭṭatī’’ti vuttaṃ. Yasmā pana taṃ ‘‘aññassa dassāmī’’ti cittuppādamattena parasantakaṃ na hoti, tasmā tassa adatvāpi paṭiggahetvā paribhuñjituṃ vaṭṭati. ‘‘Anupasampannassa dassāmī’’tiādipi vinayadukkaṭassa parihārāya vuttaṃ, tathā akatvā gahitepi paṭiggahetvā paribhuñjato anāpattiyeva. Bhikkhussa detīti aññassa bhikkhussa deti. Kañjikanti khīrarasādiṃ yaṃ kiñci dravaṃ sandhāya vuttaṃ. Hatthato mocetvā puna gaṇhāti, uggahitakaṃ hotīti āha ‘‘hatthato amocentenevā’’ti. Āluḷentānanti āloḷentānaṃ, ayameva vā pāṭho. Āharitvā bhūmiyaṃ ṭhapitattā abhihāro natthīti āha ‘‘patto paṭiggahetabbo’’ti.
「拭后受取」者,即使已拭,若有染色粉之疑虑时,为受取之故而说,非无疑虑时。「彼」者,指未受取落下之尘垢,而上方所持之钵食。「无罪」者,无难以辨识等过失。依先前受用之相应性,故说「施与未达上者……允许」。然而,因彼仅以「我将施与他人」之心生起,不成为他人之所有,故即使未施与彼,受取后自己受用亦允许。「我将施与未达上者」等,亦为避免律之恶作而说,即使未如是作而取,受取后受用者亦无罪。「施与比库」者,施与其他比库。「酸粥」者,指乳汁等任何液体而说。「从手放开后再取,即成已取」,故说「不从手放开」。「搅动者」,即搅拌者,或此即为读法。因持来置于地上,故无持来,故说「应受取钵」。
§107
107.Paṭhamataraṃ uḷuṅkato thevā patte patantīti ettha ‘‘yathā paṭhamataraṃ patitatheve doso natthi, tathā ākiritvā apanentānaṃ pacchā patitathevepi abhihaṭattā nevatthi doso’’ti vadanti. Carukenāti khuddakabhājanena. ‘‘Abhihaṭattāti dīyamānakkhaṇaṃ sandhāya vuttaṃ. Datvā apanayanakāle pana chārikā vā bindūni vā patanti, puna paṭiggahetabbaṃ abhihārassa vigatattā’’ti vadanti, taṃ yathā na patati, tathā apanessāmīti paṭiharante yujjati, pakatisaññāya apanente abhihāro na chijjati, supatitaṃ. Paṭiggahitameva hi taṃ hoti. Mukhavaṭṭiyāpi gahetuṃ vaṭṭatīti abhihariyamānassa pattassa mukhavaṭṭiyā uparibhāge hatthaṃ pasāretvā phusituṃ vaṭṭati. Pādena pelletvāti pādena ‘‘paṭiggahessāmī’’ti saññāya akkamitvā. Kecīti abhayagirivāsino. Vacanamattamevāti paṭibaddhaṃ paṭibaddhapaṭibaddhanti saddamattameva nānaṃ, kāyapaṭibaddhameva hoti, tasmā tesaṃ vacanaṃ na gahetabbanti adhippāyo. Esa nayoti ‘‘paṭibaddhapaṭibaddhampi kāyapaṭibaddhamevā’’ti ayaṃ nayo. Tathā ca tattha kāyapaṭibaddhe tappaṭibaddhe ca thullaccayameva vuttaṃ.
「从最初之容器直接落入钵中」,于此有人说:「如最初落下时无过失,如是倾倒后移开者,即使后来落下,因已持来,亦无过失。」「以小器」者,以小容器。「因已持来」者,指施与之刹那而说。然而有人说:「施与后移开时,若灰烬或滴落,因持来已离,应再受取。」此于「我将如是移开使不落下」而小心移开时适当,以平常心移开者,持来不断,此说甚善。因彼即是已受取。「于口边取亦允许」者,对正被持来之钵,伸手触及口边上方亦允许。「以足推」者,以足作「我将受取」之想而踏。「某些人」者,阿跋耶山住者。「仅言语」者,「系属、系属、系属」仅是声音,非其他,唯身系属,故不应取彼等之言,此为意趣。「此理」者,「系属、系属亦唯身系属」,此为理。如是于彼处,对身系属及其系属,仅说土喇吒亚。
Tena āharāpetunti yassa bhikkhuno santikaṃ gataṃ, taṃ ‘‘idha naṃ ānehī’’ti āṇāpetvā tena āharāpetuṃ itarassa vaṭṭatīti attho. Tasmāti yasmā mūlaṭṭhasseva paribhogo anuññāto, tasmā. Taṃ divasaṃ hatthena gahetvā dutiyadivase paṭiggahetvā paribhuñjantassa uggahitakapaṭiggahitaṃ hotīti āha ‘‘anāmasitvā’’ti. Appaṭiggahitattā ‘‘sannidhipaccayā anāpattī’’ti vuttaṃ. Appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hotīti āha ‘‘paṭiggahetvā pana paribhuñjitabba’’nti. ‘‘Na tato paranti tadaheva sāmaṃ appaṭiggahitaṃ sandhāya vuttaṃ, tadaheva paṭiggahitaṃ pana punadivasādīsu appaṭiggahetvāpi paribhuñjituṃ vaṭṭatī’’ti vadanti.
「令彼持来」者,对前往某比库处者,命令「将此持来此处」,令彼持来,对其他比库允许,此为义。「故」者,因唯根本处之受用被允许,故。当日以手取,翌日受取后受用者,成已取而受取,故说「未触」。因未受取,故说「因储藏缘故无罪」。未受取而受用者,有未施与之口门罪,故说「然应受取后受用」。有人说:「『不超过彼』者,指当日自己未受取而说,然当日已受取者,于后日等即使未受取亦允许受用。」
§108
108.Khīyantīti khayaṃ gacchanti, tesaṃ cuṇṇehi thullaccayaappaṭiggahaṇāpattiyo na hontīti adhippāyo. Satthakenāti paṭiggahitasatthakena. Navasamuṭṭhitanti eteneva ucchuādīsu abhinavalaggattā abbohārikaṃ na hotīti dasseti. Eseva nayoti sannidhidosādiṃ sandhāya vadati. Tenāha ‘‘na hī’’tiādi. Kasmā panettha uggahitapaccayā, sannidhipaccayā vā doso na siyāti āha ‘‘na hi taṃ paribhogatthāya pariharantī’’ti. Iminā ca bāhiraparibhogatthaṃ sāmaṃ gahetvā vā anupasampannena dinnaṃ vā pariharituṃ vaṭṭatīti dīpeti, tasmā pattasammakkhanādiatthaṃ sāmaṃ gahetvā pariharitatelādiṃ sace paribhuñjitukāmo hoti, paṭiggahetvā paribhuñjantassa anāpatti. Abbhantaraparibhogatthaṃ pana sāmaṃ gahitaṃ paṭiggahetvā paribhuñjantassa uggahitapaṭiggahaṇaṃ hoti, appaṭiggahetvā paribhuñjantassa adinnamukhadvārāpatti hoti. Abbhantaraparibhogatthameva anupasampannena dinnaṃ gahetvā pariharantassa siṅgīloṇakappo viya sannidhipaccayā āpatti hoti. Keci pana ‘‘thāmamajjhimassa purisassa uccāraṇamattaṃ hotītiādinā vuttapañcaṅgasampattiyā paṭiggahaṇassa ruhaṇato bāhiraparibhogatthampi sace anupasampannehi dinnaṃ gaṇhāti, paṭiggahitamevā’’ti vadanti. Evaṃ sati idha bāhiraparibhogatthaṃ anupasampannena dinnaṃ gahetvā pariharantassa sannidhipaccayā āpatti vattabbā siyā. ‘‘Na hi taṃ paribhogatthāya pariharantī’’ti ca na vattabbaṃ, tasmā bāhiraparibhogatthaṃ gahitaṃ paṭiggahitaṃ nāma na hotīti veditabbaṃ.
「消耗」者,趋于灭尽,彼等之粉末无土喇吒亚之不受取罪,此为意趣。「以刀」者,以已受取之刀。「新生起」者,以此显示甘蔗等因刚割下之故,非可持来。「此理」者,指储藏过失等而说。故说「因非」等。「然何故此处无已取缘或储藏缘之过失」,故说「因非为受用之故而持」。以此显示,为外部受用,自己取或由未达上者施与而持允许,故为拭钵等之故,自己取而持之油等,若欲受用,受取后受用者无罪。然为内部受用,自己取者,受取后受用者成已取而受取,未受取而受用者有未施与之口门罪。唯为内部受用,由未达上者施与而取持者,如狮子盐块例,因储藏缘故有罪。然某些人说:「因受取以『强壮中等人之举起量』等所说五支具足而成立,故即使为外部受用,若从未达上者取,即是已受取。」若如是,此处为外部受用,从未达上者施与而取持者,应有因储藏缘故之罪。且不应说『因非为受用之故而持』,故应知为外部受用而取者,不名为已受取。
Yadi evaṃ pañcasu paṭiggahaṇaṅgesu ‘‘paribhogatthāyā’’ti visesanaṃ vattabbanti? Na vattabbaṃ. Paṭiggahaṇañhi paribhogatthameva hotīti ‘‘paribhogatthāyā’’ti visuṃ avatvā ‘‘tañce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhātī’’ti ettakameva vuttaṃ. Apare pana ‘‘satipi paṭiggahaṇe ‘na hi taṃ paribhogatthāya pariharantī’ti idha aparibhogatthāya pariharaṇe anāpatti vuttā’’ti vadanti. Tena ca paṭiggahaṇaṅgesu pañcasu samiddhesu ajjhoharitukāmatāya gahitameva paṭiggahitaṃ nāma hoti ajjhoharitabbesuyeva paṭiggahaṇassa anuññātattāti dasseti. Tathā bāhiraparibhogatthāya gahetvā ṭhapitatelādiṃ ajjhoharitukāmatāya sati paṭiggahetvā paribhuñjituṃ vaṭṭatīti dasseti. Udukkhalamusalādīni khīyantīti ettha udukkhalamusalānaṃ khayena pisitakoṭṭitabhesajjesu sace āgantukavaṇṇo paññāyati, na vaṭṭati. Suddhaṃ udakaṃ hotīti rukkhasākhādīhi gaḷitvā patanaudakaṃ sandhāya vuttaṃ.
若如是,于五受取支中,应说『为受用之故』之限定耶?不应说。因受取唯为受用之故,故不别说『为受用之故』,仅说『若彼比库以身或以身系属而受取』如此而已。然其他人说:「即使有受取,『因非为受用之故而持』,此处对非为受用而持说无罪。」以此显示,五受取支具足时,以欲吞食之意而取者,名为已受取,因受取唯于应吞食物被允许。如是为外部受用而取置之油等,若有欲吞食之意,受取后受用允许,此显示之。「杵臼等消耗」,于此杵臼之消耗,若于所捣药物中显现新来之色,不允许。「成纯净水」者,指从树枝等滴下之落水而说。
§109
109.Patto vāssa paṭiggahetabboti etthāpi pattagataṃ chupitvā dentassa hatthe laggena āmisena dosābhāvatthaṃ pattapaṭiggahaṇanti abbhantaraparibhogatthameva pattapaṭiggahaṇaṃ veditabbaṃ. Yaṃ sāmaṇerassa patte patati…pe… paṭiggahaṇaṃ na vijahatīti ettha punappunaṃ gaṇhantassa attano patte pakkhittameva attano santakanti sanniṭṭhānakaraṇato hatthagataṃ paṭiggahaṇaṃ na vijahati. Paricchinditvā dinnaṃ pana gaṇhantassa gahaṇasamayeyeva attano santakanti sanniṭṭhānassa katattā hatthagataṃ paṭiggahaṇaṃ vijahati. Kesañci atthāya bhattaṃ pakkhipatīti ettha anupasampannassa atthāya pakkhipantepi āgantvā gaṇhissatīti sayameva pakkhipitvā ṭhapanato paṭiggahaṇaṃ na vijahati. Anupasampannassa hatthe pakkhittaṃ pana anupasampanneneva ṭhapitaṃ nāma hotīti paṭiggahaṇaṃ vijahati pariccattabhāvato. Tena vuttaṃ ‘‘sāmaṇera…pe… pariccattattā’’ti. Kesañcītiādīsu anupasampannānaṃ atthāya katthaci ṭhapiyamānampi hatthato muttamatte eva paṭiggahaṇaṃ na vijahati, atha kho bhājane patitameva paṭiggahaṇaṃ vijahati. Bhājanañca bhikkhunā punadivasatthāya apekkhitamevāti taggatampi āmisaṃ duddhotapattagataṃ viya paṭiggahaṇaṃ vijahatīti saṅkāya ‘‘sāmaṇerassa hatthe pakkhipitabba’’nti vuttanti veditabbaṃ. Īdisesu hi yutti na gavesitabbā, vuttanayeneva paṭipajjitabbaṃ.
「或应受取其钵」,于此亦应知,对舔钵中物而施与者,为无手上所附食物之过失,受取钵者,唯为内部受用之钵受取。「落于沙玛内拉钵中者……不舍受取」,于此反复取者,置于自己钵中者即成自己之所有,因作决定,故不舍手中之受取。然取分别后施与者,于取之时即成自己之所有,因作决定,故舍手中之受取。「为某些人之故而投食」,于此即使为未达上者之故而投,因自己投置而「将来取」,故不舍受取。然置于未达上者手中者,名为由未达上者所置,因舍弃之状态,故舍受取。故说「沙玛内拉……因已舍弃」。于「为某些人」等中,即使为未达上者之故而置于某处,从手放开时即不舍受取,然而落入容器中即舍受取。且容器为比库为翌日之故所期待,故其中之食物亦如难以洗净之钵中物般舍受取,因有疑虑,故应知说「应置于沙玛内拉手中」。于如是等处,不应寻求理由,应依所说之方式而行。
§110
110.Pattagatā yāgūti iminā pattamukhavaṭṭiyā phuṭṭhepi kuṭe yāgu paṭiggahitā, uggahitā vā na hoti bhikkhuno anicchāya phuṭṭhattāti dasseti. Āropetīti hatthaṃ phusāpeti. Paṭiggahaṇūpagaṃ bhāraṃ nāma thāmamajjhimassa purisassa ukkhepārahaṃ. Kiñcāpi avissajjetvāva aññena hatthena pidahantassa doso natthi, tathāpi na pidahitabbanti aṭṭhakathāpamāṇeneva gahetabbaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.265) pana ‘‘napidahitabbanti hatthato muttaṃ sandhāya vuttaṃ, hatthagataṃ pana itarena hatthena pidahato, hatthato muttampi vā aphusitvā upari pidhānaṃ pātentassa na doso’’ti vuttaṃ.
「钵中已得之粥」者,以此显示:即使粥已触及钵口边缘的小屋,若非比库本意所触,则对比库而言,粥既非已受取,亦非已拿取。「使之靠近」者,使之触及手。「可受取之重量」者,指中等力量之人能举起之重量。虽然不放手而以另一手覆盖并无过失,然而「不应覆盖」,应依注疏之量而取。然而《疑惑消除》中说:「『不应覆盖』者,是就从手中放下而言;若以另一手覆盖手中所持者,或不触及已从手中放下者而从上方放下盖子,则无过失。」
§111
111.Paṭiggaṇhātīti chāyatthāya upari dhāriyamānā mahāsākhā yena kenaci chijjeyya, tattha laggarajaṃ mukhe pāteyya vāti kappiyaṃ kārāpetvā paṭiggaṇhāti.
「受取」者,为遮荫而持于上方之大树枝,若以任何方式被切断,其上附着之尘土可能落入口中,故使之作为净而受取。
Macchikavāraṇatthanti ettha ‘‘sacepi sākhāya laggarajaṃ patte patati, sukhena paribhuñjituṃ sakkāti sākhāya paṭiggahitattā abbhantaraparibhogatthamevidha paṭiggahaṇanti mūlapaṭiggahaṇameva vaṭṭatī’’ti vuttaṃ. Apare pana ‘‘macchikavāraṇatthanti vacanamattaṃ gahetvā bāhiraparibhogatthaṃ gahita’’nti vadanti. Kuṇḍaketi mahāghaṭe. Tasmimpīti cāṭighaṭepi. Anupasampannaṃ gāhāpetvāti tameva ajjhoharaṇīyaṃ bhaṇḍaṃ anupasampannena gāhāpetvā.
「为防苍蝇之故」者,于此有说:「即使树枝上之尘土落入钵中,因从树枝受取故能安乐受用,此处之受取仅为内部受用之故,唯根本受取方为适当。」然而其他人说:「『为防苍蝇之故』者,仅取其言,是为外部受用而取。」「小瓮」者,大瓮也。「于彼中」者,于小瓮中亦然。「使未达上者拿取」者,使未达上者拿取同一应吞咽之物。
Therassa pattaṃ dutiyattherassāti ‘‘therassa pattaṃ mayhaṃ dethā’’ti tena attano pariccajāpetvā dutiyattherassa deti. Tuyhaṃ yāguṃ mayhaṃ dehīti ettha evaṃ vatvā sāmaṇerassa pattaṃ gahetvā attanopi pattaṃ tassa deti. Ettha panāti ‘‘paṇḍito sāmaṇero’’tiādipattaparivattanakathāyaṃ. Kāraṇaṃ upaparikkhitabbanti yathā mātuādīnaṃ telādīni haranto tathārūpe kicce anupasampannena aparivattetvāva paribhuñjituṃ labhati, evamidha pattaparivattanaṃ akatvā paribhuñjituṃ kasmā na labhatīti kāraṇaṃ vīmaṃsitabbanti attho. Ettha pana ‘‘sāmaṇerehi gahitataṇḍulesu parikkhīṇesu avassaṃ amhākaṃ sāmaṇerā saṅgahaṃ karontīti cittuppatti sambhavati, tasmā taṃ parivattetvāva paribhuñjitabbaṃ. Mātāpitūnaṃ atthāya pana chāyatthāya vā gahaṇe paribhogāsā natthi, tasmā taṃ vaṭṭatī’’ti kāraṇaṃ vadanti. Teneva ācariyabuddhadattattherenapi vuttaṃ –
「长老之钵给第二长老」者,「将长老之钵给我」,由彼使之舍弃自己之钵而给第二长老。「将你的粥给我」者,于此如是说后,取沙玛内拉之钵,自己之钵亦给彼。「然而于此」者,于「贤智沙玛内拉」等钵交换之说中。「应审察理由」者,如同为母亲等携带油等,于如是事务中,未达上者不交换而得受用,如是于此,不作钵交换而受用,为何不得?应审察理由,此为其义。然而于此,有人说理由:「沙玛内拉所取之米粒耗尽时,必定生起『我等之沙玛内拉作摄受』之心,故应交换后方受用。然而为母父之利益或为遮荫而取时,无受用之欲,故彼为适当。」以此故,老师佛音长老亦说:
‘‘Mātāpitūnamatthāya, telādiṃ haratopi ca;
「为母父之利益,携带油等者;
Sākhaṃ chāyādiatthāya, imassa na visesatā.
「为遮荫等利益而取树枝,此无差别。」
‘‘Tasmā hissa visesassa, cintetabbaṃ tu kāraṇaṃ;
「是故应思彼殊胜之因,」
Tassa sālayabhāvaṃ tu, visesaṃ takkayāmaha’’nti.
「我等推论彼之沙喇亚性为殊胜。」
Idamevettha yuttataraṃ avassaṃ tathāvidhavitakkuppattiyā sambhavato. Na hi sakkā ettha vitakkaṃ sodhetunti. Mātādīnaṃ atthāya haraṇe pana nāvassaṃ tathāvidhavitakkuppattīti sakkā vitakkaṃ sodhetuṃ. Yattha hi vitakkaṃ sodhetuṃ sakkā, tattha nevatthi doso. Teneva vakkhati ‘‘sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭatī’’ti. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.265) pana ‘‘ettha panāti pattaparivattane. Kāraṇanti ettha yathā sāmaṇerā ito amhākampi dentīti vitakko uppajjati, na tathā aññatthāti kāraṇaṃ vadanti, tañca yuttaṃ. Yassa pana tādiso vitakko natthi, tena aparivattetvāpi bhuñjituṃ vaṭṭatī’’ti vuttaṃ.
此处此说更为合理,因必定有如是寻之生起之可能性。于此实不能净化寻。然而,为母亲等之利益而取时,则不必定有如是寻之生起,故能净化寻。凡能净化寻之处,于彼处即无过失。以此故将说「然而若能净化寻,则从彼所得者,食用亦许可」。然而于《疑惑遣除》中说:「『于此』者,于钵之交换。『因』者,于此处,如沙玛内拉等『从此处亦施与我等』之寻生起,非如于他处,说此为因,此说合理。然而于彼无如是寻者,彼不交换而食用亦许可。」
§112
112.Niccāletunti cāletvā pāsāṇasakkharādiapanayanaṃ kātuṃ. Uddhanaṃ āropetabbanti anaggikaṃ uddhanaṃ sandhāya vuttaṃ. Uddhane paccamānassa āluḷane upari apakkataṇḍulā heṭṭhā pavisitvā paccantīti āha ‘‘sāmaṃpākañceva hotī’’ti.
「为移动」者,移动后为作石块碎石等之移除。「应使炉灶升起」者,就非火之炉灶而说。于炉灶中煮时,搅拌时,上方未熟之米粒进入下方而煮熟,故说「即成自煮」。
§113
113.Ādhārake patto ṭhapitoti appaṭiggahitāmiso patto puna paṭiggahaṇatthāya ṭhapito. Cāletīti vinā kāraṇaṃ cāleti, satipi kāraṇe bhikkhūnaṃ paribhogārahaṃ cāletuṃ na vaṭṭati. Kiñcāpi ‘‘anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita’’nti (mahāva. 264) tādise ābādhe attano atthāya āmakamaṃsapaṭiggahaṇaṃ anuññātaṃ, ‘‘āmakamaṃsapaṭiggahaṇā paṭivirato hotī’’ti (dī. ni. 1.10, 194) ca sāmaññato paṭikkhittaṃ, tathāpi attano, aññassa vā bhikkhuno atthāya aggahitattā ‘‘sīhavighāsādiṃ…pe… vaṭṭatī’’ti vuttaṃ. Sakkoti vitakkaṃ sodhetunti ‘‘mayhampi detī’’ti vitakkassa anuppannabhāvaṃ sallakkhetuṃ sakkoti , ‘‘sāmaṇerassa dassāmī’’ti suddhacittena mayā gahitanti vā sallakkhetuṃ sakkoti. Sace pana mūlepi paṭiggahitaṃ hotīti ettha ‘‘gahetvā gate mayhampi dadeyyunti saññāya sace paṭiggahitaṃ hotī’’ti vadanti.
「钵置于台上」者,未受取之食物之钵为再受取而置放。「移动」者,无因而移动,即使有因,不许可为比库等之受用而移动。虽然「诸比库,我允许于非人障碍时生肉、生血」,于如是病时,为自己之利益允许受取生肉,且「离受取生肉」以一般性而禁止,然而因未为自己或其他比库之利益而取,故说「狮子所食残等……许可」。「能净化寻」者,能观察「亦施与我」之寻的不生起状态,或能观察「我以清净心为施与沙玛内拉而取」。「然而若于根本已受取」者,于此处说「若以『去时取已,亦应施与我』之想而受取」。
§114
114.Koṭṭhāse karotīti ‘‘bhikkhū sāmaṇerā ca attano attano abhirucitaṃ koṭṭhāsaṃ gaṇhantū’’ti sabbesaṃ samake koṭṭhāse karoti. Gahitāvasesanti sāmaṇerehi gahitakoṭṭhāsato avasesaṃ. Gaṇhitvāti ‘‘mayhaṃ idaṃ gaṇhissāmī’’ti gahetvā. Idha gahitāvasesaṃ nāma tena gaṇhitvā puna ṭhapitaṃ.
「作分」者,「诸比库与沙玛内拉等各各取自己所喜之分」,为一切人作平等之分。「取之余」者,从沙玛内拉等所取之分的余。「取已」者,以「我将取此为我所有」而取。此处「取之余」者,名为彼取已而再置放者。
Paṭiggahetvāti tadahu paṭiggahetvā. Teneva ‘‘yāvakālikena yāvajīvikasaṃsagge doso natthī’’ti vuttaṃ. Sace pana purimadivase paṭiggahetvā ṭhapitā hoti, sāmisena mukhena tassā vaṭṭiyā dhūmaṃ pivituṃ na vaṭṭati. Samuddodakenāti appaṭiggahitasamuddodakena.
「受取后」者,当日受取后。因此说「以时限药与终生药混合无过」。但若前日受取后存放,则不允许以有食物的口吸那灯的烟。「以海水」者,以未受取的海水。
Himakarakā nāma kadāci vassodakena saha patanakā pāsāṇalekhā viya ghanībhūtā udakavisesā, tesu paṭiggahaṇakiccaṃ natthi. Tenāha ‘‘udakagatikā evā’’ti. Yasmā katakaṭṭhi udakaṃ pasādetvā visuṃ tiṭṭhati, tasmā ‘‘abbohārika’’nti vuttaṃ. Iminā appaṭiggahitāpattīhi abbohārikaṃ, vikālabhojanāpattīhipi abbohārikanti dasseti. Laggatīti sukkhe mukhe ca hatthe ca mattikāvaṇṇaṃ dassentaṃ laggati. Bahalanti hatthamukhesu alagganakampi paṭiggahetabbaṃ.
「冰块」者,有时与雨水一同降落,如石刻般凝固的特殊水体,对这些无受取之事。因此说「仅是水的状态」。因为咖德咖木使水澄清后分离而住,故说「无需受取」。以此显示:从未受取罪中无需受取,从非时食罪中亦无需受取。「附着」者,在干燥的口与手上显示土色而附着。「浓厚」者,即使不附着于手口,也应受取。
Vāsamattanti reṇukhīrābhāvaṃ dasseti. Pānīyaṃ gahetvāti attanoyeva atthāya gahetvā. Sace pana pītāvasesakaṃ tattheva ākirissāmīti gaṇhāti, puna paṭiggahaṇakiccaṃ natthi. Ākirati, paṭiggahetabbanti puppharasassa paññāyanato vuttaṃ. Vikkhambhetvāti viyūhitvā, apanetvāti attho.
「仅香气」者,显示无粉末与乳汁。「取水后」者,为自己的利益而取后。但若取时想『我将以所饮剩余洒在那里』,则无再受取之事。「洒」、「应受取」者,为显示花汁之智而说。「除去后」者,分开后,意为移除后。
§115
115.Mahābhūtesūti pāṇasarīrasannissitesu pathavīādimahābhūtesu. Sabbaṃ vaṭṭatīti attano paresañca sarīrasannissitaṃ sabbaṃ vaṭṭati, akappiyamaṃsānulomatāya thullaccayādiṃ na janetīti adhippāyo. Patatīti attano sarīrato chijjitvā patati. ‘‘Rukkhato chinditvā’’ti vuttattā mattikatthāya pathaviṃ khaṇituṃ, aññampi yaṃ kiñci mūlapaṇṇādivisabhesajjaṃ chinditvā chārikaṃ akatvāpi appaṭiggahitampi paribhuñjituṃ vaṭṭatīti daṭṭhabbaṃ.
「于大种中」者,于依止有情身体的地等大种中。「一切允许」者,依止自己与他人身体的一切允许,因随顺不净肉故不生土喇吒亚等,此为意趣。「落下」者,从自己身体断离而落下。因说「从树上切断」,应知:为土之故掘地,以及切断任何其他根叶等类药物,即使未作灰烬,未受取者亦允许受用。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是，于律藏摄颂庄严之《律庄严》中
Paṭiggahaṇavinicchayakathālaṅkāro nāma · 名为「受持决择论庄严」
Vīsatimo paricchedo. · 第二十品。