23. Nissayavinicchayakathā · 23. 依止抉择论
23. Nissayavinicchayakathā23. 依止决择论
§151
151. Evaṃ upasampadāvinicchayaṃ kathetvā idāni nissayavinicchayaṃ kathetuṃ ‘‘nissayoti ettha panā’’tiādimāha. Tattha nissayanaṃ nissayo, sevanaṃ bhajanantyattho. Nipubbasi sevāyanti dhātu bhāvasādhano, na ‘‘nissāya naṃ vasatīti nissayo’’ti idha viya avuttakammasādhano. Tattha hi sevitabbo puggalo labbhati, idha pana sevanakiriyāti. Idāni taṃ nissayaṃ pucchāpubbaṅgamāya vissajjanāya vitthārato ṭhapetuṃ ‘‘kena dātabbo’’tiādimāha. Tattha kena dātabbo, kena na dātabboti nissayadāyakaṃ kattāraṃ pucchati, kassa dātabbo, kassa na dātabboti nissayapaṭiggāhakaṃ sampadānaṃ, kathaṃ gahito hoti, kathaṃ paṭippassambhatīti kāraṇaṃ, nissāya kena vasitabbaṃ, kena na vasitabbanti nissayapaṭipannakaṃ. Tato pucchānukkamena vissajjetuṃ ‘‘tattha’’tyādimāha. Na kevalaṃ ettheva, atha kho nissayamuccanaṅgepi ‘‘byattenā’’ti āgato.
一五一、如是讲说达上决择后,今为讲说依止决择,故说「『依止』者,于此……」等。其中,「依止」(nissaya)者,依止之行为,意为亲近、依附。以「ni」为前缀,「sevā」(亲近)为词根,「ya」为抽象名词后缀,非如「依止彼而住,故为依止」此处所说之未说业作格。于彼处得应亲近之人,于此处则为亲近之行为。今为以问答为先导之详细解答而广说彼依止,故说「应由谁给予」等。其中,「应由谁给予,不应由谁给予」者,问依止给予者之作者;「应给予谁,不应给予谁」者,依止受取者之与格;「如何取得,如何舍弃」者,原因;「依止谁而住,不应依止谁而住」者,依止行持者。其后为依问之次第而解答,故说「于此」等。非仅于此,实于依止舍弃支分中亦说「有能力者」。其中,「于此与彼有何差别」者,说「于此『有能力』者,以此应知为能善教导者、多闻者」。今为显示善教导者之相,故说「善教导者……」等。其中,「于律」者,于全律藏。「能教导」者,能教授。「两部分别应熟练、能诵出、应作」者,有说此依问答方式之学习而说。「一人遗忘,其余人应熟练」者,说「应能与三人共同转读」。「于阿毗达摩」者,于名色分别。「或下三品」者,从大品以下,有偈品、因缘品、蕴品此三品。「亦应学习法句连同因缘」者,因大长老所说,即使诵持注释之本生者,亦应学习法句连同因缘。
Tattha ettha ca ko visesoti āha ‘‘ettha ca ‘byatto’ti iminā parisupaṭṭhāpako bahussuto veditabbo’’ti. Idāni parisupaṭṭhāpakalakkhaṇaṃ dassetuṃ ‘‘parisupaṭṭhāpakena hī’’tiādimāha. Tattha abhivinayeti sakale vinayapiṭake. Vinetunti sikkhāpetuṃ. Dve vibhaṅgā paguṇā vācuggatā kātabbāti idaṃ paripucchāvasena uggaṇhanaṃ sandhāya vuttanti vadanti. Ekassa pamuṭṭhaṃ, itaresaṃ paguṇaṃ bhaveyyāti āha ‘‘tīhi janehi saddhiṃ parivattanakkhamā kātabbā’’ti. Abhidhammeti nāmarūpaparicchede. Heṭṭhimā vā tayo vaggāti mahāvaggato heṭṭhā sagāthāvaggo nidānavaggo khandhavaggoti ime tayo vaggā. ‘‘Dhammapadampi saha vatthunā uggahetuṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttattā jātakabhāṇakena sāṭṭhakathaṃ jātakaṃ uggahetvāpi dhammapadaṃ saha vatthunā uggahetabbameva.
「诸比库,具足五支者……」等中,「不应教导沙玛内拉」者,作为亲教师不应教导沙玛内拉。「以无学戒蕴」者,无学之戒蕴亦名为无学戒蕴。「无学之」者,即无学;「戒蕴」。于一切处皆如是。如是作已,依解脱智见所摄之省察智之方式而期待,此说生起。「无学戒」者,非仅指最上果之戒,实指任何于无学相续中转起之戒,因此处意指世间出世间混合之戒。于定蕴等至解脱蕴为终者,亦此理,故如戒定慧蕴说为世间混合,如是解脱蕴亦应知,即彼分解脱等,非仅寂止解脱。然解脱智见唯世间。故于相应部注释中说「以前四句说世间出世间戒定慧解脱,解脱智见为省察智,彼唯世间」。
Pañcahi bhikkhave aṅgehi samannāgatenātiādīsu na sāmaṇero upaṭṭhāpetabboti upajjhāyena hutvā sāmaṇero na upaṭṭhāpetabbo. Asekkhena sīlakkhandhenāti asekkhassa sīlakkhandhopi asekkho sīlakkhandho nāma. Asekkhassa ayanti hi asekkho, sīlakkhandho. Evaṃ sabbattha. Evañca katvā vimuttiñāṇadassanasaṅkhātassa paccavekkhaṇañāṇassapi vasena apekkhitvā uppannā ayaṃ kathā. Asekkhasīlanti ca na aggaphalasīlameva adhippetaṃ, atha kho yaṃ kiñci asekkhasantāne pavattasīlaṃ lokiyalokuttaramissakassa sīlassa idhādhippetattā. Samādhikkhandhādīsupi vimuttikkhandhapariyosānesu ayameva nayo, tasmā yathā sīlasamādhipaññākkhandhā lokiyamissakā kathitā, evaṃ vimuttikkhandhopīti tadaṅgavimuttiādayopi veditabbā, na paṭippassaddhivimutti eva. Vimuttiñāṇadassanaṃ pana lokiyameva. Teneva saṃyuttanikāyaṭṭhakathāyaṃ (saṃ.ni. aṭṭha. 1.1.135) vuttaṃ ‘‘purimehi catūhi padehi lokiyalokuttarasīlasamādhipaññāvimuttiyo kathitā, vimuttiñāṇadassanaṃ paccavekkhaṇañāṇaṃ hoti, taṃ lokiyamevā’’ti.
「无信」等三事中,「信于彼不存在,故无信」。「彼无惭」者,无惭,此为不厌恶恶法现前之同义语。「不怖畏」者,不怖畏,说为不怖畏恶法现前。「卑劣而懈怠」者,懈怠,此为劣精进者之同义语。「已发起精进于彼」者,已发精进者,此为具足正勤者之同义语。「念于彼失坏」者,失念者,说为失念。「念于彼现起」者,具念者,此为常于所缘前转起念者之同义语。
Assaddhotiādīsu tīsu vatthūsu saddhā etassa natthīti assaddho. Natthi etassa hirīti ahiriko, akusalasamāpattiyā ajigucchamānassetaṃ adhivacanaṃ. Na ottappatīti anottappī, akusalasamāpattiyā na bhāyatīti vuttaṃ hoti. Kucchitaṃ sīdatīti kusīto, hīnavīriyassetaṃ adhivacanaṃ. Āraddhaṃ vīriyaṃ etassāti āraddhavīriyo, sammappadhānayuttassetaṃ adhivacanaṃ. Muṭṭhā sati etassāti muṭṭhassatī, naṭṭhassatīti vuttaṃ hoti. Upaṭṭhitā sati etassāti upaṭṭhitassatī, niccaṃ ārammaṇābhimukhapavattasatissetaṃ adhivacanaṃ.
「于增上戒破戒,于行仪破行仪」者,意指犯后未还净者。「执边」者,执常断所摄之边,或令执,故为边执见,即邪见。「前二句」者,「不能看护病弟子或同住弟子,或令看护,不能劝导不乐者令远离,或令劝导」此二句。
Adhisīle sīlavipanno ca ajjhācāre ācāravipanno ca āpajjitvā avuṭṭhito adhippeto. Sassatucchedasaṅkhātaṃ antaṃ gaṇhāti, gāhayatīti vā antaggāhikā, micchādiṭṭhi. Purimāni dve padānīti ‘‘na paṭibalo hoti antevāsiṃ vā saddhivihāriṃ vā gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā, anabhirataṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā’’ti imāni dve padāni.
「殊胜之行为为上妙行为」者,增上行,增上行即为增上行者,或因应学故为学,故为增上行学。或依增上行而施设之学为增上行学,此为篇集事所摄学之同义语。「为道梵行之初」者,初梵行,此为两部分别所摄学之同义语。故于清净道论中说「两部分别所摄为初梵行,篇集事所摄为增上行」,故「于学者施设」者,于此因应学故为学者,因世尊所施设故为施设,一切两部分别所摄之学处施设说为「学者施设」,应如是取。故于结使足中亦说「学者施设者,以巴拉基咖为首应学之学处施设」。其余于此义理明显,于义利灯注中。
Abhi visiṭṭho uttamo samācāro abhisamācāro, abhisamācārova ābhisamācārikoti ca sikkhitabbato sikkhāti ca ābhisamācārikasikkhā. Abhisamācāraṃ vā ārabbha paññattā sikkhā ābhisamācārikasikkhā, khandhakavattapariyāpannasikkhāyetaṃ adhivacanaṃ. Maggabrahmacariyassa ādibhūtāti ādibrahmacariyakā, ubhatovibhaṅgapariyāpannasikkhāyetaṃ adhivacanaṃ. Teneva ‘‘ubhatovibhaṅgapariyāpannaṃ vā ādibrahmacariyakaṃ, khandhakavattapariyāpannaṃ ābhisamācārika’’nti visuddhimagge (visuddhi. 1.11) vuttaṃ, tasmā sekkhapaṇṇattiyanti ettha sikkhitabbato sekkhā, bhagavatā paññattattā paṇṇatti, sabbāpi ubhatovibhaṅgapariyāpannā sikkhāpadapaṇṇatti ‘‘sekkhapaṇṇattī’’ti vuttāti gahetabbaṃ. Teneva gaṇṭhipadepi vuttaṃ ‘‘sekkhapaṇṇattiyanti pārājikamādiṃ katvā sikkhitabbasikkhāpadapaññattiya’’nti. Sesamettha uttānatthamevāti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.84).
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Upajjhāyācariyakathāyaṃ na sāmaṇero upaṭṭhāpetabboti upajjhāyena hutvā na pabbājetabbo. Asekkhassa ayanti asekkho, lokiyalokuttaro sīlakkhandho. Antaggāhikāyāti sassatucchedakoṭṭhāsaggāhikāya. Pacchimāni dveti appassuto hoti, duppañño hotīti imāni dve aṅgāni. Pacchimāni tīṇīti na paṭibalo uppannaṃ kukkuccaṃ dhammato vinodetuṃ, āpattiṃ na jānāti, āpattivuṭṭhānaṃ na jānātīti imāni tīṇi. Kukkuccassa hi pāḷiaṭṭhakathānayasaṅkhātadhammato vinodetuṃ appaṭibalatā nāma abyattattā eva hotīti sāpi āpattiaṅgameva vuttā.
在老师与亲教师的论述中,「不应令沙玛内拉侍奉」者,不应以亲教师身份令其出家。「无学的戒」者,无学,即世间与出世间的戒蕴。「执边见」者,执取常见与断见二边之见。「后二」者,少闻与劣慧,此二支。「后三」者,不能如法消除已生的追悔,不知罪,不知出罪,此三。因为不能如法消除追悔——此法即圣典注疏之理——此不能者,实因不善巧故,故此亦说为罪之支分。
Abhi visiṭṭho uttamo samācāro abhisamācāro, vattappaṭipattisīlaṃ, taṃ ārabbha paññattā khandhakasikkhāpadasaṅkhātā sikkhā ābhisamācārikā. Sikkhāpadampi hi tadatthaparipūraṇatthikehi uggahaṇādivasena sikkhitabbato sikkhāti vuccati. Maggabrahmacariyassa ādibhūtā kāraṇabhūtā ādibrahmacariyakā, ubhatovibhaṅgapariyāpannasikkhāpadaṃ. Tenevettha visuddhimaggepi (visuddhi. 1.11) ‘‘ubhatovibhaṅgapariyāpannaṃ sikkhāpadaṃ ādibrahmacariyakaṃ, khandhakavattapariyāpannaṃ ābhisamācārika’’nti vuttaṃ, tasmā sekkhapaṇṇattiyanti ettha sikkhitabbato sekkhā, bhagavatāva paññattattā paññatti. Sabbāpi ubhatovibhaṅgapariyāpannā sikkhāpadapaṇṇatti ‘‘sekkhapaṇṇattī’’ti vuttāti gahetabbaṃ. Nāmarūpaparicchedeti ettha kusalattikādīhi vuttaṃ jātibhūmipuggalasampayogavatthārammaṇakammadvāralakkhaṇarasādibhedehi vedanākkhandhādicatubbidhaṃ sanibbānaṃ nāmaṃ, bhūtopādāyabhedaṃ rūpañca paricchinditvā jānanapaññā, tappakāsako ca gantho nāmarūpaparicchedo nāma. Iminā abhidhammatthakusalena bhavitabbanti dasseti. Sikkhāpetunti uggaṇhāpetunti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.84) vuttaṃ.
「殊胜」者,超越、最上的行为为上行,即行仪戒,依此而制定的学处,即篇集学处,名为上行学。学处亦因应以受持等方式学习以圆满其义,故称为学。「梵行之初」者,为道梵行之初始、为因,即两部毗奈耶所摄之学处。因此在《清净道论》中亦说:『两部毗奈耶所摄之学处为梵行之初,篇集行仪所摄者为上行学。』故此处「有学制」者,因应学习故为有学,唯由世尊所制故为制。应理解为:一切两部毗奈耶所摄之学处制,称为『有学制』。「名色分别」者,此处以善三等所说之生、地、人、相应、所依、所缘、业、门、相、味等差别,分别受蕴等四种及含涅槃之名,与四大及所造色之色,而知之慧,及显示彼之论,名为名色分别。以此显示应善巧阿毗达摩义。「令学」者,令受持,如《疑惑度》所说。
§153
153.Āyasmato nissāya vacchāmīti ettha āyasmatoti upayogatthe sāmivacanaṃ, āyasmantaṃ nissāya vasissāmīti attho. Yaṃ pana vuttaṃ samantapāsādikāyaṃ (mahāva. aṭṭha. 76) ‘‘byatto…pe… vuttalakkhaṇoyevā’’ti, taṃ parisūpaṭṭhākabahussutaṃ sandhāya vadati. Pabbajjāupasampadadhammantevāsikehi pana…pe… tāva vattaṃ kātabbanti pabbajjācariyaupasampadācariyadhammācariyānaṃ etehi yathāvuttavattaṃ kātabbaṃ. Tattha yena sikkhāpadāni dinnāni, ayaṃ pabbajjācariyo. Yena upasampadakammavācā vuttā, ayaṃ upasampadācariyo. Yo uddesaṃ vā paripucchaṃ vā deti, ayaṃ dhammācariyoti veditabbaṃ. Sesamettha uttānatthameva.
「依具寿而住」者,此处「具寿」为依主格表利益义,义为:依具寿而住。然《善见》中所说:『善巧……乃至……所说相』者,是就大众侍者多闻而说。「然出家受具戒法弟子……乃至……应行此义务」者,出家亲教师、受具戒亲教师、法亲教师,应对彼等行如所说之义务。其中,由谁授学处,此为出家亲教师。由谁诵受具戒甘马语,此为受具戒亲教师。谁授诵或问答,此为法亲教师,应如是知。余者此处义甚明了。
§154
154. Nissayapaṭippassaddhikathāyaṃ disaṃ gatoti puna āgantukāmo, anāgantukāmo vā hutvā vāsatthāya kañci disaṃ gato. Bhikkhussa sabhāgatanti pesalabhāvaṃ. Oloketvāti upaparikkhitvā. Vibbhante…pe… tattha gantabbanti ettha ‘‘sace kenaci karaṇīyena tadaheva gantuṃ asakkonto ‘katipāhena gamissāmī’ti gamane saussāho hoti, rakkhatī’’ti vadanti. Mā idha paṭikkamīti mā idha pavisi. Tatreva vasitabbanti tattheva nissayaṃ gahetvā vasitabbaṃ. Taṃyeva vihāraṃ…pe… vasituṃ vaṭṭatīti ettha upajjhāyena pariccattattā upajjhāyasamodhānaparihāro natthi, tasmā upajjhāyasamodhānagatassapi ācariyassa santike gahitanissayo na paṭippassambhati.
在依止解除的论述中,「往方」者,欲再来,或不欲来而往某方住。「比库的和合」者,柔和之性。「观察」者,审察。「破晓……乃至……应往彼处」者,此处:『若因某事当日不能去,而于去时有意欲「我将于数日后去」,则保护。』如是说。「勿于此返回」者,勿于此进入。「应住于彼处」者,应于彼处取依止而住。「住于同一住处……乃至……适宜」者,此处因亲教师已舍弃,故无亲教师同住之避护,故即使于亲教师同住处,于老师处所取之依止亦不解除。
Ācariyamhā nissayapaṭippassaddhīsu ācariyo pakkanto vā hotīti ettha ‘‘pakkantoti disaṃ gato’’tiādinā upajjhāyassa pakkamane yo vinicchayo vutto, so tattha vuttanayeneva idhāpi sakkā viññātunti taṃ avatvā ‘‘koci ācariyo āpucchitvā pakkamatī’’tiādinā aññoyeva nayo āraddho. Ayañca nayo upajjhāyapakkamanepi veditabboyeva. Īdisesu hi ṭhānesu ekatthavuttalakkhaṇaṃ aññatthāpi daṭṭhabbaṃ. Sace dve leḍḍupāte atikkamitvā nivattati, paṭippassaddho hotīti ettha ettāvatā disāpakkanto nāma hotīti antevāsike anikkhittadhurepi nissayo paṭippassambhati. Ācariyupajjhāyā dve leḍḍupāte atikkamma aññasmiṃ vihāre vasantīti bahiupacārasīmāyaṃ antevāsikasaddhivihārikānaṃ vasanaṭṭhānato dve leḍḍupāte atikkamma aññasmiṃ senāsane vasanti, antoupacārasīmāyaṃ pana dve leḍḍupāte atikkamitvāpi vasato nissayo na paṭippassambhati. ‘‘Sacepi ācariyo muñcitukāmova hutvā nissayapaṇāmanāya paṇāmetī’’tiādi sabbaṃ upajjhāyassa āṇattiyampi veditabbanti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.83) vuttaṃ.
「从老师依止解除中,老师离去」者,此处「离去者,往方」等,对亲教师离去所说之判定,依彼处所说之理,于此处亦可知,故不说彼,而以「某老师问讯后离去」等开示另一理。此理于亲教师离去时亦应知。于如是诸处,一处所说之相,于他处亦应见。「若越二石掷而返回,则解除」者,至此程度名为往方,即使弟子未舍义务,依止亦解除。「老师与亲教师越二石掷住于另一住处」者,于外围界,越弟子与共住弟子住处之二石掷而住于另一住处,然于内围界,即使越二石掷而住,依止亦不解除。「即使老师欲舍而以依止舍弃而舍弃」等一切,于亲教师之命令中亦应知,如《义明灯》所说。
§153
153.Sāhūti sādhu sundaraṃ. Lahūti agaru, subharatāti attho. Opāyikanti upāyapaṭisaṃyuttaṃ, evaṃ paṭipajjanaṃ nittharaṇupāyoti attho. Patirūpanti sāmīcikammamidanti attho . Pāsādikenāti pasādāvahena, kāyavacīpayogena sampādehīti attho. Kāyenāti etadatthaviññāpakaṃ hatthamuddādiṃ dassento kāyena viññāpeti. ‘‘Sādhū’’ti sampaṭicchanaṃ sandhāyāti upajjhāyena ‘‘sāhū’’tiādīsu vuttesu saddhivihārikassa ‘‘sādhū’’ti sampaṭicchanavacanaṃ sandhāya ‘‘kāyena viññāpetī’’tiādi vuttanti adhippāyo. Āyācanadānamattenāti saddhivihārikassa paṭhamaṃ āyācanamattena, tato upajjhāyassa ca ‘‘sāhū’’tiādinā vacanamattenāti attho. Ācariyassa santike nissayaggahaṇe āyasmato nissāya vacchāmīti āyasmantaṃ nissāya vasissāmīti attho.
「善哉」者,善、美好。「轻」者,不重,义为易持。「适宜」者,与方便相应,义为如是行持是出离之方便。「适当」者,义为此是正当之业。「以令欢喜」者,以带来信乐,义为以身语之运用而成办。「以身」者,显示表达此义之手印等,以身表达。「『善』者,就接受而言」者,就亲教师说「善哉」等时,共住弟子以「善」之接受语,就此而说「以身表达」等,此为意趣。「仅以请求与给予」者,义为:首先共住弟子仅以请求,其后亲教师亦仅以「善哉」等之语。于老师处取依止时,「依具寿而住」者,义为依具寿而住。
§154
154. Nissayapaṭippassaddhikathāyaṃ yo vā ekasambhogaparibhogo, tassa santike nissayo gahetabboti iminā lajjīsu eva nissayaggahaṇaṃ niyojeti alajjīsu paṭikkhittattā. Ettha ca paribhogasaddena ekakammādiko saṃvāso gahito paccayaparibhogassa sambhogasaddena gahitattā. Etena ca sambhogasaṃvāsānaṃ alajjīhi saddhiṃ na kattabbataṃ dasseti. Parihāro natthīti āpattiparihāro natthi. Tādisoti yattha nissayo gahitapubbo, yo ca ekasambhogaparibhogo, tādiso. Tathā vuttanti ‘‘lahuṃ āgamissatī’’ti vuttañceti attho. Cattāri pañca divasānīti idaṃ upalakkhaṇamattaṃ. Yadi ekāhadvīhena sabhāgatā paññāyati, ñātadivase gahetabbova. Athāpi catupañcāhenapi na paññāyati, yattakehi divasehi paññāyati, tattakāni atikkāmetabbāni. Sabhāgataṃ olokemīti pana leso na kātabbo. Daharā suṇantīti ettha asutvāpi ‘‘āgamissati, kenaci antarāyena cirāyantī’’ti saññāya satipi labbhateva parihāro . Tenāha ‘‘idhevāhaṃ vasissāmīti pahiṇati, parihāro natthī’’ti. Ekadivasampi parihāro natthīti gamane nirussāhaṃ sandhāya vuttaṃ, saussāhassa pana senāsanapaṭisāmanādivasena katipāhe gatepi na doso.
154. 在依止解除的论述中,「或者与一共住共受用者,应在其面前取依止」,以此唯令在有惭者处取依止,因在无惭者处被禁止故。此中,以「共受用」一词,取一甘马等之共住,因以「共住」一词已取资具共受用故。以此显示不应与无惭者作共住共受用。「无解脱」者,无犯罪之解脱。「如是」者,在彼处先前已取依止,且与一共住共受用者,如是。「如是所说」者,意为「将速来」如是所说。「四五日」者,此仅是标示而已。若以一日二日即显明同类性,在知晓之日即应取。然而若以四五日亦不显明,以多少日显明,应超过那么多日。然不应作「我观察同类性」之拖延。「年少者听闻」者,此中即使未听闻,若有「将来,因某障碍而迟延」之想,即使有念,确实得解脱。故说「若遣『我将住于此处』,无解脱」。「即使一日亦无解脱」者,就前往无努力而说,然对有努力者,即使因住所准备等而数日后去,亦无过失。
Tatreva vasitabbanti tatra sabhāgaṭṭhāne eva nissayaṃ gahetvā vasitabbaṃ. Taṃyeva vihāraṃ…pe… vasituṃ vaṭṭatīti iminā upajjhāye saṅgaṇhanteyeva taṃsamodhāne nissayapaṭippassaddhi vuttā, tasmiṃ pana kodhena vā gaṇanirapekkhatāya vā asaṅgaṇhante aññesu gahito nissayo na paṭippassambhatīti dasseti.
「应住于彼处」者,应在彼同类之处取依止而住。「住于同一寺院……适宜」者,以此说唯在戒师摄受时,在同一界内有依止解除,然若彼因愤怒或对众不关心而不摄受,在其他处所取之依止不解除,以此显示之。
Ācariyamhā nissayapaṭippassaddhiyaṃ vutto ‘‘koci ācariyo’’tiādiko nayo upajjhāyapakkamanādīsupi netvā tattha ca vutto idhāpi netvā yathārahaṃ yojetabbo. Dve leḍḍupāte atikkamma aññasmiṃ vihāre vasantīti upacārasīmato bahi aññasmiṃ vihāre antevāsikādīnaṃ vasanaṭṭhānato dve leḍḍupāte atikkamitvā vasanti. Tena bahiupacārepi antevāsikādīnaṃ vasanaṭṭhānato dvinnaṃ leḍḍupātānaṃ antare āsanne padese vasati, nissayo na paṭippassambhatīti dasseti. Antoupacārasīmāyaṃ pana dve leḍḍupāte atikkamitvā vasato nissayo na paṭippassambhatevāti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.83) vuttaṃ.
在从老师之依止解除中所说「某老师」等之方式,亦应引至戒师离去等处,且在彼处所说者,亦应引至此处,如理配合。「住于超过二石掷之外的其他寺院」者,从近行界外之其他寺院,从弟子等之住处超过二石掷而住。以此显示,即使在界外,若住于从弟子等之住处二石掷之间的邻近地方,依止不解除。然在界内,对超过二石掷而住者,依止不解除,此于《疑惑消除》中已说。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是，于律摄庄严——律之庄严中
Nissayavinicchayakathālaṅkāro nāma · 名为依止决择论庄严
Tevīsatimo paricchedo. · 第二十三品。