21. Pavāraṇāvinicchayakathā · 21. 自恣抉择论
21. Pavāraṇāvinicchayakathā二十一、自恣决疑论
§116
116. Evaṃ paṭiggahaṇavinicchayaṃ kathetvā idāni pavāraṇāvinicchayaṃ kathetuṃ ‘‘paṭikkhepapavāraṇā’’tiādimāha. Tattha paṭikkhipanaṃ paṭikkhepo, asampaṭicchananti attho. Pavāriyate pavāraṇā, paṭisedhanantyattho. Paṭikkhepasaṅkhātā pavāraṇā paṭikkhepapavāraṇā. Atha vā paṭikkhepavasena pavāraṇā paṭikkhepapavāraṇā. Pañcannaṃ bhojanānaṃ aññataraṃ bhuñjantassa aññasmiṃ bhojane abhihaṭe paṭikkhepasaṅkhātā pavāraṇāti sambandho.
116. 如是讲说了受取的决断之后,现在为了讲说拒绝的决断,故说「拒绝之拒绝」等。其中,拒绝即是拒斥,意为不接受。被拒绝者为拒绝,意为禁止。称为拒绝的拒绝即是拒绝之拒绝。或者,依拒绝方式的拒绝即是拒绝之拒绝。关联为:正在食用五种食物中的某一种时,若另一种食物被送来,称为拒绝的拒绝。
§117
117.Yaṃ asnātīti yaṃ bhuñjati. Ambilapāyāsādīsūti ādi-saddena khīrapāyāsādiṃ saṅgaṇhāti. Tattha ambilapāyāsaggahaṇena takkādiambilasaṃyuttā ghanayāgu vuttā. Khīrapāyāsaggahaṇena khīrasaṃyuttā yāgu saṅgayhati. Pavāraṇaṃ janetīti anatirittabhojanāpattinibandhanaṃ paṭikkhepaṃ sādheti. Katopi paṭikkhepo anatirittabhojanāpattinibandhano na hoti, akataṭṭhāneyeva tiṭṭhatīti āha ‘‘pavāraṇaṃ na janetī’’ti.
117. 「所食者」即所食用者。「在酸粥等」中,以「等」字摄取乳粥等。其中,以酸粥之摄取,说明了与酸浆等相混的浓粥。以乳粥之摄取,摄取了与乳相混的粥。「生起拒绝」即成就了作为不犯过量食罪之因的拒绝。某些拒绝不成为不犯过量食罪之因,仅停留在未作的状态,故说「不生起拒绝」。
‘‘Yāgu-saddassa pavāraṇajanakayāguyāpi sādhāraṇattā ‘yāguṃ gaṇhathā’ti vuttepi pavāraṇā hotīti pavāraṇaṃ janetiyevāti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Taṃ parato tattheva ‘‘bhattamissakaṃ yāguṃ āharitvā’’ti ettha vuttakāraṇena na sameti. Vuttañhi tattha – heṭṭhā ayāguke nimantane udakakañjikakhīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘‘yāguṃ gaṇhathā’’ti vuttattā pavāraṇā hoti. ‘‘Bhattamissakaṃ yāguṃ āharitvā’’ti ettha pana visuṃ yāguyā vijjamānattā pavāraṇā na hotīti. Tasmā tattha vuttanayeneva khīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘‘yāguṃ gaṇhathā’’ti vuttattā yāguyāva tattha abhāvato pavāraṇā hotīti evamettha kāraṇaṃ vattabbaṃ. Evañhi sati parato ‘‘yenāpucchito, tassa atthitāyā’’ti aṭṭhakathāya vuttakāraṇenapi saṃsandati, aññathā gaṇṭhipadesuyeva pubbāparavirodho āpajjati, aṭṭhakathāya ca na sametīti. Sace…pe… paññāyatīti iminā vuttappamāṇassa macchamaṃsakhaṇḍassa nahāruno vā sabbhāvamattaṃ dasseti. Tāhīti puthukāhi.
「因为粥这个词对于能生起拒绝的粥也是共通的,所以即使说『取粥』,也会有拒绝,故说『生起拒绝』」,这在三部结集中都有说明。但那与后面在「取来混饭的粥」这里所说的理由不相符。因为那里说:在下面关于非粥的邀请中,因为说『取粥』是指与水粥、乳等混合的饭本身,所以有拒绝。但在「取来混饭的粥」这里,因为粥是单独存在的,所以没有拒绝。因此,应该按照那里所说的方式来说明理由:因为说『取粥』是指与乳等混合的饭本身,由于那里没有粥,所以有拒绝。如此一来,才能与后面注疏中所说「对于被询问者,因为那个存在」的理由相符,否则在结集中就会出现前后矛盾,也不符合注疏的说法。「若……显现」,以此显示所说量的鱼肉块的骨头或其本质。「那些」即散开的。
Sālivīhiyavehi katasattūti yebhuyyanayena vuttaṃ, satta dhaññāni pana bhajjitvā katopi sattuyeva. Tenevāha ‘‘kaṅguvaraka…pe… sattusaṅgahameva gacchatī’’ti. Sattumodakoti sattuyo piṇḍetvā kato apakko sattuguḷo . Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.238-239) pana ‘‘sattumodakoti sattuṃ temetvā kato apakko, sattuṃ pana pisitvā piṭṭhaṃ katvā temetvā pūvaṃ katvā pacanti, taṃ na pavāretī’’ti vuttaṃ.
「用稻米、小麦、大麦制成的炒粉」是就通常情况而言,但将七种谷物炒碎后制成的也是炒粉。因此说「稗子、粟米……归入炒粉类」。炒粉团即将炒粉捏成团制成的未煮的炒粉丸。但在《疑惑消除》中说:「炒粉团即浸湿炒粉制成的未煮者,但将炒粉磨成粉后浸湿做成饼再煮,那个不拒绝」。
Pañcannaṃ bhojanānaṃ aññataravasena vippakatabhojanabhāvassa upacchinnattā ‘‘mukhe sāsapamattampi…pe… na pavāretī’’ti vuttaṃ. ‘‘Akappiyamaṃsaṃ paṭikkhipati, na pavāretī’’ti vacanato sace saṅghikaṃ lābhaṃ attano apāpuṇantaṃ jānitvā vā ajānitvā vā paṭikkhipati, na pavāreti paṭikkhipitabbasseva paṭikkhittattā, alajjisantakaṃ paṭikkhipantopi na pavāreti. Avatthutāyāti anatirittāpattisādhikāya pavāraṇāya avatthubhāvato. Etena paṭikkhipitabbasseva paṭikkhittabhāvaṃ dīpeti. Yañhi paṭikkhipitabbaṃ hoti, tassa paṭikkhepo āpattiyā aṅgaṃ na hotīti taṃ pavāraṇāya avatthūti vuccati.
因为作为五种食物之一的已煮食物性质已中断,故说「口中即使芝麻许……也不拒绝」。从「拒绝不如法的肉,不拒绝」这个说法来看,若知道或不知道僧团的利养不会到达自己而拒绝,则不拒绝,因为应拒绝者已被拒绝;即使拒绝无惭者的东西,也不拒绝。「因为无根据」即因为作为不犯过量食罪之因的拒绝缺乏根据。以此显示应拒绝者已被拒绝的状态。因为应该被拒绝的,其拒绝不成为罪的要素,所以那个被称为拒绝的无根据。
§118
118.Āsannataraṃ aṅganti hatthapāsato bahi ṭhatvā onamitvā dentassa sīsaṃ āsannataraṃ hoti, tassa orimantena paricchinditabbaṃ.
118. 「较近的肢体」即站在手臂范围之外弯腰给予者,其头部较近,应以其边界来界定。
Upanāmetīti iminā kāyābhihāraṃ dasseti. Apanāmetvāti abhimukhaṃ haritvā. Idaṃ bhattaṃ gaṇhāti vadatīti kiñci apanāmetvā vadati. Kevalaṃ vācābhihārassa anadhippetattā gaṇhathāti gahetuṃ āraddhaṃ. Hatthapāsato bahi ṭhitassa satipi dātukāmatābhihāre paṭikkhipantassa dūrabhāveneva pavāraṇāya abhāvato therassapi dūrabhāvamattaṃ gahetvā pavāraṇāya abhāvaṃ dassento ‘‘therassa dūrabhāvato’’tiādimāha, na pana therassa abhihārasambhavato. Sacepi gahetvā gato hatthapāse ṭhito hoti, kiñci pana avatvā ādhāraṭṭhāne ṭhitattā abhihāro nāma na hotīti ‘‘dūtassa ca anabhiharaṇato’’ti vuttaṃ. ‘‘Gahetvā āgatena ‘bhattaṃ gaṇhathā’ti vutte abhihāro nāma hotīti ‘sace pana gahetvā āgato bhikkhu…pe… pavāraṇā hotī’ti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘pattaṃ kiñcipi upanāmetvā ‘imaṃ bhattaṃ gaṇhathā’ti vuttanti gahetabba’’nti vadanti, taṃ yuttaṃ viya dissati vācābhihārassa idha anadhippetattā.
「『递上』者」,以此显示身体的呈递。「递过去后」者,拿到面前。「说『取此食』」者,递过某物后说。仅仅因为不意图言语的呈递,「取」者,开始要拿取。即使站在手臂范围之外,虽有施与欲的呈递,但拒绝者因远离而无邀请,因此取长老的远离本身,显示邀请的不存在,故说「因长老的远离」等,并非因长老的呈递可能。即使取了后站在手臂范围内,但因未说任何话而站在支持处,故名为呈递不存在,因此说「因使者的不呈递」。「取了后来的人说『取食』时,名为呈递,因此说『若取了后来的比库……乃至……有邀请』」,在三个结节处都这样说。但有些人说「应理解为递上钵的某物后说『取此食』」,因为这里不意图言语的呈递,这似乎合理。
Parivesanāyāti bhattagge. Abhihaṭāva hotīti parivesakeneva abhihaṭā hoti. Tatodātukāmatāya gaṇhantaṃ paṭikkhipantassa pavāraṇā hotīti ettha aggaṇhantampi paṭikkhipato pavāraṇā hotiyeva. Kasmā? Dātukāmatāya abhihaṭattā, ‘‘tasmā sā abhihaṭāva hotī’’ti hi vuttaṃ. Teneva tīsupi gaṇṭhipadesu ‘‘dātukāmābhihāre sati kevalaṃ ‘dassāmī’ti gahaṇameva abhihāro na hoti, ‘dassāmī’ti gaṇhantepi agaṇhantepi dātukāmatābhihārova abhihāro hoti, tasmā gahaṇasamaye vā aggahaṇasamaye vā taṃ paṭikkhipato pavāraṇā hotī’’ti vuttaṃ. Idāni tassa asati dātukāmatābhihāre gahaṇasamayepi paṭikkhipato pavāraṇā na hotīti dassetuṃ ‘‘sace panā’’tiādi vuttaṃ. Kaṭacchunā anukkhittampi pubbe eva abhihaṭattā pavāraṇā hotīti ‘‘abhihaṭāva hotī’’ti vuttaṃ. Uddhaṭamatteti bhājanato viyojitamatte. Dvinnaṃ samabhārepīti parivesakassa ca aññassa ca bhattapacchibhāraggahaṇe sambhūtepīti attho.
「在分配时」者,在食堂。「已被呈递」者,被分配者本身呈递。从那里以施与欲拒绝正在取的人,有邀请,在此即使拒绝不取者也有邀请。为何?因以施与欲被呈递,因为说「因此它已被呈递」。正因如此,在三个结节处说「在有施与欲的呈递时,仅仅『我将给』的拿取本身不是呈递,即使在『我将给』时取或不取,施与欲的呈递本身就是呈递,因此在拿取时或不拿取时拒绝它,有邀请」。现在为了显示在没有那个施与欲的呈递时,即使在拿取时拒绝也无邀请,故说「若然」等。即使未用勺子舀起,因之前已被呈递,有邀请,故说「已被呈递」。「仅仅举起」者,仅仅从容器中分离。「即使在两者同时呈递时」者,意思是即使在分配者和另一人同时拿取食物的后部分时发生。
§119
119.Rasaṃ gaṇhathāti ettha kevalaṃ maṃsarasassa apavāraṇājanakassa nāmena vuttattā paṭikkhipato pavāraṇā na hoti. Maccharasantiādīsu maccho ca rasañcāti atthasambhavato, vatthunopi tādisattā pavāraṇā hoti. ‘‘Idaṃ gaṇhathā’’tipi avatvā tuṇhībhūtena abhihaṭaṃ paṭikkhipatopi hoti eva.
「取汁」者,在此仅以不产生邀请的肉汁之名说,故拒绝者无邀请。「鱼汁」等中,因鱼与汁的意义可能,从事物上也是如此,有邀请。即使不说「取此」而保持沉默,拒绝被呈递者也有邀请。
Karambakoti missakādhivacanametaṃ. Yañhi bahūhi missetvā karonti, so ‘‘karambako’’ti vuccati, so sacepi maṃsena missetvā kato hoti, ‘‘karambakaṃ gaṇhathā’’ti apavāraṇārahassa nāmena vuttattā paṭikkhipato pavāraṇā na hoti. ‘‘Maṃsakarambakaṃ gaṇhathā’’ti vutte pana ‘‘maṃsamissakaṃ gaṇhathā’’ti vuttaṃ hoti, tasmā pavāraṇāva hoti.
「咖兰巴咖」者,这是混合物的同义词。凡以多种混合而做的,那被称为「咖兰巴咖」,即使它是与肉混合而做的,因以不应邀请者的名称说「取咖兰巴咖」,故拒绝者无邀请。但若说「取肉咖兰巴咖」,则说了「取肉混合物」,因此确实有邀请。
§120
120.‘‘Uddissakata’’nti maññamānoti ettha ‘‘vatthuno kappiyattā akappiyasaññāya paṭikkhepatopi acittakattā imassa sikkhāpadassa pavāraṇā hotī’’ti vadanti. ‘‘Heṭṭhā ayāguke nimantane udakakañjikakhīrādīhi saddhiṃ madditaṃ bhattameva sandhāya ‘yāguṃ gaṇhathā’ti vuttattā pavāraṇā hoti, ‘bhattamissakaṃ yāguṃ āharitvā’ti ettha pana visuṃ yāguyā vijjamānattā pavāraṇā na hotī’’ti vadanti. Ayamettha adhippāyoti ‘‘yenāpucchito’’tiādinā vuttamevatthaṃ sandhāya vadati. Kāraṇaṃ panettha duddasanti ettha eke tāva vadanti ‘‘yasmā yāgumissakaṃ nāma bhattameva na hoti, khīrādikampi hotiyeva, tasmā karambake viya pavāraṇāya na bhavitabbaṃ, evañca sati ‘yāgu bahutarā vā hoti samasamā vā , na pavāreti, yāgu mandā, bhattaṃ bahutaraṃ, pavāretī’ti ettha kāraṇaṃ duddasa’’nti. Keci pana vadanti ‘‘yāgumissakaṃ nāma bhattaṃ, tasmā taṃ paṭikkhipato pavāraṇāya eva bhavitabbaṃ, evañca sati ‘idha pavāraṇā hoti, na hotī’ti ettha kāraṇaṃ duddasa’’nti.
「『为特定人做的』这样想」者,在此有人说「因事物的如法性,即使以非法想拒绝,因无心故,对此学处有邀请」。有人说「下面在非邀请的邀请中,仅就与水粥、乳等一起揉的饭说『取粥』,故有邀请,但在『拿来饭混合的粥』这里,因粥单独存在,故无邀请」。「这里的意图」者,就「被谁问」等所说的意义而说。「但这里的理由难见」者,在此有些人首先说「因为名为粥混合物的不仅是饭,也确实是乳等,因此如咖兰巴咖一样不应有邀请,若如此,在『粥多或相等,不邀请;粥少,饭多,邀请』这里理由难见」。但有些人说「名为粥混合物的是饭,因此拒绝它应确实有邀请,若如此,在『这里有邀请,无邀请』这里理由难见」。
Yathā cettha kāraṇaṃ duddasaṃ, evaṃ parato ‘‘missakaṃ gaṇhathā’’ti etthāpi kāraṇaṃ duddasamevāti veditabbaṃ. Na hi pavāraṇappahonakassa appabahubhāvo pavāraṇāya bhāvābhāvanimittaṃ, kiñcarahi pavāraṇājanakassa nāma gahaṇamevettha pamāṇaṃ, tasmā ‘‘idañca karambakena na samānetabba’’ntiādinā yampi kāraṇaṃ vuttaṃ, tampi pubbe vuttena saṃsandiyamānaṃ na sameti. Yadi hi missakanti bhattamissakeyeva ruḷhaṃ siyā, evaṃ sati yathā ‘‘bhattamissakaṃ gaṇhathā’’ti vutte bhattaṃ bahutaraṃ vā samaṃ vā appataraṃ vā hoti, pavāretiyeva, evaṃ ‘‘missakaṃ gaṇhathā’’ti vuttepi appatarepi bhatte pavāraṇāya bhavitabbaṃ ‘‘missaka’’nti bhattamissakeyeva ruḷhattā. Tathā hi ‘‘missakanti bhattamissakeyeva ruḷhavohārattā idaṃ pana bhattamissakamevāti vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Atha missakanti bhattamissake ruḷhaṃ na hoti, missakabhattaṃ pana sandhāya ‘‘missakaṃ gaṇhathā’’ti vuttanti. Evampi yathā ayāguke nimantane khīrādīhi sammadditaṃ bhattameva sandhāya ‘‘yāguṃ gaṇhathā’’ti vutte pavāraṇā hoti, evamidhāpi missakabhattameva sandhāya ‘‘missakaṃ gaṇhathā’’ti vutte bhattaṃ appaṃ vā hotu, bahu vā, pavāraṇā eva siyā, tasmā missakanti bhattamissake ruḷhaṃ vā hotu, missakaṃ sandhāya bhāsitaṃ vā, ubhayathāpi pubbenāparaṃ na sametīti kimettha kāraṇacintāya. Īdisesu pana ṭhānesu aṭṭhakathāpamāṇeneva gantabbanti ayaṃ amhākaṃ khanti.
如这里理由难见,同样应知从后面「取混合物」这里理由也确实难见。因为能邀请者的多少不是邀请的存在与不存在的标志,那么什么呢?这里产生邀请者的名称把握本身是标准,因此「此不应与咖兰巴咖等同」等所说的理由,与前面所说相连也不一致。若混合物仅约定于饭混合物,如此时如说「取饭混合物」时,饭多或相等或少,确实邀请,同样说「取混合物」时,即使饭少也应有邀请,因「混合物」仅约定于饭混合物。正如此,在三个结节处说「因混合物仅是饭混合物的约定用语,但说此确实是饭混合物」。若混合物不约定于饭混合物,但就混合饭说「取混合物」,如此也如在非邀请的邀请中,仅就与乳等揉的饭说「取粥」时有邀请,同样这里也仅就混合饭说「取混合物」时,饭少或多,应确实有邀请,因此混合物约定于饭混合物或就混合物而说,两种情况下前后都不一致,那么这里何必思考理由。但在这样的地方应仅以注疏为标准而行,这是我们的容忍。
Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.238-239) pana ‘‘uddissakatanti maññamānoti ettha vatthuno kappiyattā ‘pavāritova hotī’ti vuttaṃ. Tañce uddissakatameva hoti, paṭikkhepo natthi. Ayametthādhippāyoti ‘yenāpucchito’tiādinā vuttamevatthaṃ sandhāya vadati. Kāraṇaṃ panettha duddasanti bhattassa bahutarabhāve pavāraṇāya sambhavakāraṇaṃ duddasaṃ, aññathā karambakepi macchādibahubhāve pavāraṇā bhaveyyāti adhippāyo. Yathā cettha kāraṇaṃ duddasaṃ, evaṃ parato ‘missakaṃ gaṇhathā’ti etthāpi kāraṇaṃ duddasamevāti daṭṭhabbaṃ. Yañca ‘idaṃ pana bhattamissakamevā’tiādi kāraṇaṃ vuttaṃ, tampi ‘appataraṃ na pavāretī’ti vacanena na sametī’’ti ettakameva vuttaṃ.
然而《疑惑消除》(复注·巴吉帝亚 2.238-239)说:「『认为是为己特备』者,此中因所缘物为如法,故说『已被邀请』。若确实是为己特备,则无拒绝。此处之意趣」,即依「由谁询问」等所说之义而说。然此处之理由难见者,谓饭食量多时,邀请之成立理由难见,否则即使糕饼等鱼肉等多时,亦应有邀请之义。如此处理由难见,如是于后文「取混合物」处,亦应见理由同样难见。又所说「然此乃饭食混合物」等理由,彼亦「不邀请少量」之语不相符,仅说此许。
‘‘Visuṃ katvā detīti bhattassa upari ṭhitaṃ rasādiṃ visuṃ gahetvā detī’’ti tīsupi gaṇṭhipadesu vuttaṃ. Kehici pana ‘‘yathā bhattasitthaṃ na patati, tathā gāḷhaṃ hatthena pīḷetvā parissāvetvā detī’’ti vuttaṃ. Tatthāpi kāraṇaṃ na dissati. Yathā hi bhattamissakaṃ yāguṃ āharitvā ‘‘yāguṃ gaṇhathā’’ti vatvā yāgumissakaṃ bhattampi dentaṃ paṭikkhipato pavāraṇā na hoti, evamidhāpi bahukhīrarasādīsu bhattesu ‘‘khīraṃ gaṇhathā’’tiādīni vatvā dinnāni khīrādīni vā detu khīrādimissakaṃ bhattaṃ vā, ubhayathāpi pavāraṇāya na bhavitabbaṃ, tasmā ‘‘visuṃ katvā detī’’ti tenākārena dentaṃ sandhāya vuttaṃ, na pana bhattamissakaṃ katvā dīyamānaṃ paṭikkhipato pavāraṇā hotīti dassanatthanti gahetabbaṃ. Yadi pana bhattamissakaṃ katvā dīyamāne pavāraṇā hotīti adhippāyena aṭṭhakathāyaṃ ‘‘visuṃ katvā detī’’ti vuttaṃ, evaṃ sati aṭṭhakathāyevettha pamāṇanti gahetabbaṃ, na pana kāraṇantaraṃ gavesitabbaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.238-239) pana ‘‘visuṃ katvā detīti ‘rasaṃ gaṇhathā’tiādinā vācāya visuṃ katvā detīti attho gahetabbo, na pana kāyena rasādiṃ viyojetvāti tathā aviyojitepi paṭikkhipato pavāraṇāya asambhavato apavāraṇāpahonakassa nāmena vuttattā bhattamissakayāguṃ āharitvā ‘yāguṃ gaṇhathā’ti vuttaṭṭhānādīsu viya, aññathā ettha yathā pubbāparaṃ na virujjhati, tathā adhippāyo gahetabbo’’ti vuttaṃ.
「分离而施」者,三部根本典籍中皆说「取饭食上之汁液等分离而施」。然有些人说「如饭食之残渣不落下,以手紧握压榨滤出而施」。于彼处亦不见理由。如携来饭食混合之粥,说「取粥」而施与粥混合之饭食,拒绝者无邀请;如是此处亦于多乳汁等之饭食中,说「取乳」等而施与所施之乳等,或施与乳等混合之饭食,二者皆不应有邀请,故「分离而施」者,依彼方式施与而说,非显示施与饭食混合物而拒绝者有邀请之义,应如是理解。然若注疏中说「分离而施」之意趣为:施与饭食混合物时有邀请,如是则应取注疏本身为此处之量,不应寻求其他理由。然而《疑惑消除》(复注·巴吉帝亚 2.238-239)说:「『分离而施』者,应取『取汁液』等语句分离而施之义,非以身体分离汁液等,因即使未如是分离,拒绝者亦无邀请之成立,以无邀请之名而说,如携来饭食混合之粥说『取粥』等处,否则此处应取不与前后相违之意趣」。
Nāvā vā setu vātiādimhi nāvādiabhiruhanādikkhaṇe kiñci ṭhatvāpi abhiruhanādikātabbattepi gamanatapparatāya ṭhānaṃ nāma na hoti, janasammaddena pana anokāsādibhāvena ṭhātuṃ na vaṭṭati. Acāletvāti vuttaṭṭhānato aññasmiṃ pīṭhappadese vā uddhaṃ vā apelletvā, tasmiṃ eva pana ṭhāne parivattetuṃ labhati. Tenāha ‘‘yena passenā’’tiādi. Sace ukkuṭikaṃ nisinno pāde amuñcitvāpi bhūmiyaṃ nisīdati, iriyāpathaṃ vikopento nāma hotīti ukkuṭikāsanaṃ avikopetvā sukhena nisīdituṃ ‘‘tassa pana heṭṭhā…pe… nisīdanakaṃ dātabba’’nti vuttaṃ. ‘‘Āsanaṃ acāletvāti pīṭhe phuṭṭhokāsato ānisadamaṃsaṃ amocetvā anuṭṭhahitvāti vuttaṃ hoti. Adinnādāne viya ṭhānācāvanaṃ na gahetabba’’nti tīsupi gaṇṭhipadesu vuttaṃ.
「船或桥」等中,登船等之刹那,虽稍停立,然因应作登船等,以行走为主故,不名为站立,然因人群拥挤无空间等,不应站立。「不移动座」者,谓不移至所说处所之外的其他座垫处或上方,然于彼处本身可转身。故说「以何方向」等。若蹲踞而坐者,即使不放开双足亦可坐于地上,名为改变威仪,故为不改变蹲踞坐而安乐坐,说「然于其下……应施与坐垫」。「不移动座」者,谓不离开座垫所触之处的臀肉而不起立,此即所说之义。不应如不与取中取移离处所,三部根本典籍中如是说。
§121
121.Akappiyakatanti ettha akappiyakatasseva anatirittabhāvato kappiyaṃ akārāpetvā tasmiṃ patte pakkhittaṃ mūlaphalādiyeva atirittaṃ na hoti, akappiyabhojanaṃ vā kuladūsanādinā uppannaṃ. Sesaṃ pana pattapariyāpannaṃ atirittameva hoti, paribhuñjituṃ vaṭṭati, taṃ pana mūlaphalādiṃ paribhuñjitukāmena tato nīharitvā kappiyaṃ kārāpetvā aññasmiṃ bhājane ṭhapetvā atirittaṃ kārāpetvā paribhuñjitabbaṃ.
121.「未作如法」者,此中因仅未作如法者无剩余,故未令作如法而置于彼钵中之根果等本身非剩余,或以破坏俗家等生起之非法食物。然其余置于钵中者皆是剩余,可受用,然欲受用彼根果等者,应从中取出令作如法,置于其他容器中令作剩余而受用。
§122
122.So puna kātuṃ na labhatīti tasmiṃyeva bhājane kariyamānaṃ paṭhamaṃ katena saddhiṃ kataṃ hotīti puna soyeva kātuṃ na labhati, añño labhati. Aññasmiṃ pana bhājane tena vā aññena vā kātuṃ vaṭṭati. Tenāha ‘‘yena akataṃ, tena kātabbaṃ, yañca akataṃ, taṃ kātabba’’nti. Tenāpīti ettha pi-saddo na kevalaṃ aññenevāti imamatthaṃ dīpeti. Evaṃ katanti aññasmiṃ bhājane kataṃ.
122.「彼不得再作」者,于彼容器本身所作者,与先前所作一起作故,彼本身不得再作,他人可作。然于其他容器中,由彼或由他人作皆可。故说「由未作者应作,未作者应作」。「由彼亦」者,此处『亦』字显示不仅由他人之义。「如是作」者,谓于其他容器中作。
Pesetvāti anupasampannassa hatthe pesetvā. Imassa vinayakammabhāvato ‘‘anupasampannassa hatthe ṭhitaṃ na kātabba’’nti vuttaṃ.
「遣送」者,遣送至未达上者手中。因此为律之甘马,故说「不应作置于未达上者手中者」。
Sace pana āmisasaṃsaṭṭhānīti ettha sace mukhagatenāpi anatirittena āmisena saṃsaṭṭhāni honti, pācittiyamevāti veditabbaṃ, tasmā pavāritena bhojanaṃ atirittaṃ kārāpetvā bhuñjantenapi yathā akatena missaṃ na hoti, evaṃ mukhañca hatthañca suddhaṃ katvā bhuñjitabbaṃ. Kiñcāpi apavāritassa purebhattaṃ yāmakālikādīni āhāratthāya paribhuñjatopi anāpatti, pavāritassa pana pavāraṇamūlakaṃ dukkaṭaṃ hotiyevāti ‘‘yāmakālikaṃ…pe… ajjhohāre ajjhohāre āpatti dukkaṭassā’’ti pāḷiyaṃ (pāci. 240) vuttaṃ.
然而,于「若与食物相混」此处,应知:若以口中所含之食物,即使是未超过之食物相混,亦仅成巴吉帝亚。因此,即使已受请而令作超过之食物后食用者,亦应如同未作之食物不相混一般,清净口与手后食用。虽然未受请者于午前食用时分药等为食物而受用,无犯;然而已受请者,则有以受请为根源之恶作。故于律文中说:「于时分药……乃至……每次吞咽,犯恶作。」
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律藏摄颂庄严之《律庄严》中
Paṭikkhepapavāraṇāvinicchayakathālaṅkāro nāma · 名为「拒绝自恣决疑论庄严」
Ekavīsatimo paricchedo. · 第二十一品。