28. Catupaccayabhājanīyavinicchayakathā · 28. 四资具分配抉择论
28. Catupaccayabhājanīyavinicchayakathā二十八、四资具分配决择论
Cīvarabhājanakathāvaṇṇanā衣分配论释
§194
194. Evaṃ upajjhāyādivattasaṅkhātāni cuddasa khandhakavattāni kathetvā idāni catunnaṃ paccayānaṃ bhājanaṃ kathento ‘‘catupaccayabhājana’’ntiādimāha. Tattha catūti saṅkhyāsabbanāmapadaṃ. Paṭicca eti sītapaṭighātādikaṃ phalaṃ etasmāti paccayo, cīvarādi, paccayo ca paccayo ca paccayā, cattāro paccayā catupaccayaṃ, bhājīyate vibhājīyate bhājanaṃ. Catupaccayassa bhājanaṃ catupaccayabhājanaṃ. Tenāha ‘‘cīvarādīnaṃ catunnaṃ paccayānaṃ bhājana’’nti. Tattha tasmiṃ catupaccayabhājane samabhiniviṭṭhe cīvarabhājane tāva paṭhamaṃ cīvarapaṭiggāhako…pe… veditabbo. Kasmā? Saṅghikacīvarassa dukkarabhājanattāti sambandho. Tattha āgatāgataṃ cīvaraṃ paṭiggaṇhāti, paṭiggahaṇamattamevassa bhāroti cīvarapaṭiggāhako. Cīvarapaṭiggāhakena paṭiggahitaṃ cīvaraṃ nidahati, nidahanamattamevassa bhāroti cīvaranidahako. Bhaṇḍāgāre niyutto bhaṇḍāgāriko. Cīvarādikassa bhaṇḍassa ṭhapanaṭṭhānabhūtaṃ agāraṃ bhaṇḍāgāraṃ. Cīvaraṃ bhājeti bhāgaṃ karotīti cīvarabhājako. Cīvarassa bhājanaṃ vibhāgakaraṇaṃ cīvarabhājanaṃ, vibhajanakiriyā.
194. 如是说完了称为老师等义务的十四篇集义务之后,现在为了说四种资具的分配,故说「四资具分配」等。其中,「四」者,数词。「资具」者,依此而得御寒等果报,故为资具,即衣等。资具与资具为诸资具,四种资具为四资具。被分配、被分别者为分配。四资具的分配为四资具分配。因此说「衣等四种资具的分配」。其中,在彼四资具分配中,首先在衣分配中,应知衣接受者……乃至……。为何?因为僧团衣的分配是恶作,此为关联。其中,接受来到的衣者,仅接受即是其职责,故为衣接受者。由衣接受者接受的衣而收藏者,仅收藏即是其职责,故为衣收藏者。被指派于库房者为库房管理者。作为衣等物品的安置处所的房屋为库房。分配衣、作分配者为衣分配者。衣的分配、作分别为衣分配,即分别的行为。
Tattha ‘‘cīvarapaṭiggāhako veditabbo’’ti vutto, so kuto labbhateti āha ‘‘pañcahaṅgehi…pe… sammannitabbo’’ti. Kathaṃ viññāyatīti āha ‘‘anujānāmi…pe… vacanato’’ti. Chandanaṃ chando, icchanaṃ pihananti attho. Gamanaṃ karaṇaṃ gati, kiriyā. Gāreyhā gati agati, chandena agati chandāgati. Sesesupi eseva nayo. Kathaṃ chandāgatiṃ gacchatīti āha ‘‘tattha pacchā āgatānampī’’tiādi. Evamitaresupi. Pañcamaṅgaṃ pana satisampajaññayuttābhāvaṃ dasseti. Sukkapakkhepi ito paṭipakkhavasena veditabbo. Tenāha ‘‘tasmā’’tiādi.
其中,说「应知衣接受者」,那么从何处得到呢?故说「应以五支……乃至……被认可」。如何被了知呢?故说「我允许……乃至……从言说」。欲求为欲,意欲、希求之义。行为、作为为行,即行动。可呵责的行为为非行,以欲而非行为欲非行。其余诸项也是此理。如何行欲非行呢?故说「其中,对于后来者也」等。如是在其他诸项中也是。第五支则显示具念正知的状态。在白分中也应从此反面而知。因此说「故」等。
Imāya kammavācāya vā apalokanena vāti idaṃ imassa sammutikammassa lahukakammattā vuttaṃ. Tathā hi vuttaṃ parivāraṭṭhakathāyaṃ (pari. aṭṭha. 482) ‘‘avasesā terasa sammutiyo senāsanaggāhamatakacīvaradānādisammutiyo cāti etāni lahukakammāni apaloketvāpi kātuṃ vaṭṭantī’’ti. Antovihāre sabbasaṅghamajjhepi khaṇḍasīmāyampi sammannituṃ vaṭṭatīti ettha antovihāreti baddhasīmavihāraṃ sandhāya vuttaṃ. Na hi abaddhasīmavihāre apalokanādicatubbidhakammaṃ kātuṃ vaṭṭati dubbisodhanattā. Dhuravihāraṭṭhāneti vihāradvārassa sammukhaṭṭhāne.
「以此甘马语或以求听」,此是因为这个认可甘马是轻甘马而说的。如是在篇集注疏中说:「其余十三种认可,如住处接受者、亡者衣施与等认可,这些是轻甘马,即使不求听也可作」。「在内住处、在全僧团中、在小界中也可认可」,此中「内住处」是指结界的住处而说。因为在未结界的住处,由于难以清净,不可作求听等四种甘马。「在常住处所」者,在住处门前的对面处所。
§197
197. Bhaṇḍāgārasammutiyaṃ vihāramajjheyevāti avippavāsasīmāsaṅkhātamahāsīmā vihārassa majjheyeva sammannitabbā. Imasmiṃ pana ṭhāne imaṃ pana bhaṇḍāgāraṃ khaṇḍasīmaṃ gantvā khaṇḍasīmāyaṃ nisinnehi sammannituṃ na vaṭṭati, vihāramajjheyeva ‘‘suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ vihāraṃ bhaṇḍāgāraṃ sammanneyyā’’tiādinā nayena ‘‘kammavācāya vā apalokanena vā sammannitabba’’nti vacanaṃ nissāya ñattidutiyakammaṃ upacārasīmāyaṃ kātuṃ vaṭṭatīti gahetvā kathinadānakammampi abaddhasīmābhūte vihāre upacārasīmāyaṃ karonti, ekacce ñattikammampi tatheva gahetvā abaddhasīmavihāre upacārasīmāmatteyeva uposathapavāraṇaṃ karonti, tadayuttaṃ, kāraṇaṃ panettha kathinavinicchayakathāyaṃ (vi. saṅga. aṭṭha. 226) āvi bhavissati.
197. 在库房认可中,「应在住处中央」者,称为不离衣界的大界应在住处中央被认可。但在此处,前往此库房的小界,由坐在小界中者认可是不可的,应在住处中央「尊者们,请僧团听我说,若僧团时机已到,僧团应认可某某住处为库房」等方式,依「应以甘马语或以求听而认可」之言,理解为可在近行界作白二甘马,故在未结界的住处,在近行界作咖提那衣施与甘马,有些人也如是理解单白甘马,在未结界的住处,仅在近行界作伍波萨他与自恣,此不合理,原因将在咖提那衣决择论中显现。
§198
198.Tulābhūtoti tulāsadiso. Idanti sāmaṇerānaṃ upaḍḍhapaṭivīsadānaṃ. Imaṃ kira pāṭhaṃ amanasikarontā idāni kālacīvarampi sāmaṇerānaṃ upaḍḍhapaṭivīsaṃ denti. Phātikammanti pahonakakammaṃ, yattakena vinayāgatena sammuñjanībandhanādihatthakammena vihārassa ūnatā na hoti, tattakaṃ katvāti attho. Sabbesanti tatruppādavassāvāsikaṃ gaṇhantānaṃ sabbesaṃ bhikkhūnaṃ sāmaṇerānañca. Bhaṇḍāgāracīvarepīti akālacīvaraṃ sandhāya vuttaṃ. Ukkuṭṭhiṃ karontīti mahāsaddaṃ karonti. Etanti ukkuṭṭhiyā katāya samabhāgadānaṃ. Virajjhitvā karontīti kattabbakālesu akatvā yathārucitakkhaṇe karonti. Samapaṭivīso dātabboti karissāmāti yācantānaṃ paṭiññāmattenapi samako koṭṭhāso dātabbo.
198. 「如秤」者,如秤一般。「此」者,给予沙玛内拉们半份。据说不注意此文者,现在连时衣也给予沙玛内拉们半份。「清扫工作」者,足够的工作,以律中所说的扫地、捆绑等手工作,住处没有不足,作了那么多之义。「一切」者,取得在那里生起的瓦萨安居者的一切比库们与沙玛内拉们。「在库房衣中也」者,是指非时衣而说。「作喧哗」者,作大声。「此」者,作了喧哗后的平等施与。「错误地作」者,在应作时不作,在随意的时刻作。「应给予平等份」者,即使仅以「我将作」的承诺向请求者,也应给予相等的份额。
Atirekabhāgenāti dasa bhikkhū honti, sāṭakāpi daseva, tesu eko dvādasa agghati, sesā dasagghanakā. Sabbesu dasagghanakavasena kuse pātite yassa bhikkhuno dvādasagghanako kuso pātito, so ‘‘ettakena mama cīvaraṃ pahotī’’ti tena atirekabhāgena gantukāmo hoti. Ettha ca ettakena mama cīvaraṃ pahotīti dvādasagghanakena mama cīvaraṃ paripuṇṇaṃ hoti, na tato ūnenāti sabbaṃ gahetukāmoti attho. Bhikkhū ‘‘atirekaṃ āvuso saṅghassa santaka’’nti vadanti, taṃ sutvā bhagavā ‘‘saṅghike ca gaṇasantake ca appakaṃ nāma natthi, sabbattha saṃyamo kātabbo, gaṇhantenapi kukkuccāyitabba’’nti dassetuṃ ‘‘anujānāmi, bhikkhave, anukkhepe dinne’’ti āha. Tattha anukkhepo nāma yaṃ kiñci anukkhipitabbaṃ anuppadātabbaṃ kappiyabhaṇḍaṃ, yattakaṃ tassa paṭivīse adhikaṃ, tattake agghanake yasmiṃ kismiñci kappiyabhaṇḍe dinneti atthoti imamatthaṃ saṅkhepena dassetuṃ ‘‘sace dasa bhikkhū honti’’tyādi vuttaṃ.
「以超过部分」者,有十位比库,衣片也是十件,其中一件值十二,其余值十。在一切以十价值的签投下后,某位比库抽到十二价值的签,他说「这么多对我的衣足够」,想以那超过部分前往。此中,「这么多对我的衣足够」者,以十二价值对我的衣完满,不以少于那个,即想取全部之义。比库们说「尊者,超过部分是僧团的现存物」,听到那个,世尊为了显示「在僧团物与团体现存物中,没有所谓的少,在一切处应作约束,取者也应谨慎」,故说「比库们,我允许,在给予补偿后」。其中,补偿者,名为任何应补偿的、应附加给予的如法物品,在他的份额中超过的那么多,在那么多价值的任何如法物品中给予之义。为了简要地显示此义,故说「若有十位比库」等。
Vikalake tosetvāti ettha cīvaravikalakaṃ puggalavikalakanti dve vikalakā. Tattha cīvaravikalakaṃ nāma sabbesaṃ pañca pañca vatthāni pattāni, sesānipi atthi, ekekaṃ pana na pāpuṇāti, chinditvā dātabbāni. Chindantehi ca aḍḍhamaṇḍalādīnaṃ vā upāhanathavikādīnaṃ vā pahonakāni khaṇḍāni katvā dātabbāni, heṭṭhimaparicchedena caturaṅgulavitthārampi anuvātappahonakāyāmaṃ khaṇḍaṃ katvā dātuṃ vaṭṭati. Aparibhogaṃ pana na kātabbanti evamettha cīvarassa appahonakabhāvo cīvaravikalakaṃ. Chinditvā dinne panetaṃ tositaṃ hoti. Atha kusapāto kātabbo, sacepi ekassa bhikkhuno koṭṭhāse ekaṃ vā dve vā vatthāni nappahonti, tattha aññaṃ sāmaṇakaṃ parikkhāraṃ ṭhapetvā yo tena tussati, tassa taṃ bhāgaṃ datvā pacchā kusapāto kātabbo. Idampi cīvaravikalakanti andhaṭṭhakathāyaṃ vuttaṃ.
「于缺分中令满足」者,此中有二种缺分:衣缺分与人缺分。其中,衣缺分者,谓一切人各得五件衣,其余亦有,然各不足一件,应裁割后施与。裁割者,应作成半圆形等或鞋底形等堪用之碎片而施与。依下限,即使作成四指宽、堪作风带之长度的碎片而施与亦可。然不应作成不堪使用者。如是,此中衣之不足性即为衣缺分。裁割后施与,则此已令满足。然后应作抽签。即使在某比库之份中一件或二件衣不足,于彼处除去其他沙玛内拉之资具,将彼份施与对此满足者,其后应作抽签。此亦为衣缺分,于盲注疏中如是说。
Puggalavikalakaṃ nāma dasa dasa bhikkhū gaṇetvā vaggaṃ karontānaṃ eko vaggo na pūrati, aṭṭha vā nava vā honti, tesaṃ aṭṭha vā nava vā koṭṭhāsā ‘‘tumhe ime gahetvā visuṃ bhājethā’’ti dātabbā. Evamayaṃ puggalānaṃ appahonakabhāvo puggalavikalakaṃ nāma. Visuṃ dinne pana taṃ tositaṃ hoti, evaṃ tosetvā kusapāto kātabboti. Atha vā vikalake tosetvāti yo cīvaravibhāgo ūnako, taṃ aññena parikkhārena samaṃ katvā kusapāto kātabboti imamatthaṃ dasseti ‘‘sace sabbesaṃ pañca pañca vatthānī’’tiādinā.
人缺分者,谓计数十十比库而作组时,一组不满,有八人或九人,应将八份或九份施与彼等,言:『汝等取此等,各自分配。』如是,此人之不足性名为人缺分。各自施与后,彼已令满足,如是令满足后应作抽签。或者,「于缺分中令满足」者,显示此义:若衣之分配不足,应与其他资具合并后作抽签,以「若一切人各五件衣」等显示此义。
§199
199. Ito paraṃ tesu tesu vatthūsu āgatavasena aṭṭhakathāyaṃ vuttesu vinicchayesu santesupi tesaṃ vinicchayānaṃ aṭṭhamātikāvinicchayato avimuttattā aṭṭhamātikāvinicchayesveva pakkhipitvā dassetuṃ ‘‘idāni aṭṭhimā, bhikkhave’’tiādimāha. Yā tā aṭṭha mātikā bhagavatā vuttā, tāsaṃ aṭṭhannaṃ mātikānaṃ vasena vinicchayo idāni veditabboti yojanā. Parikkhepārahaṭṭhānena paricchinnāti iminā aparikkhittassa vihārassa dhuvasannipātaṭṭhānādito paṭhamaleḍḍupātassa anto upacārasīmāti dasseti. Idāni dutiyaleḍḍupātassa antopi upacārasīmāyevāti dassetuṃ ‘‘apicā’’tiādi āraddhaṃ. Dhuvasannipātaṭṭhānampi pariyantagatameva gahetabbaṃ. ‘‘Evaṃ sante tiyojane ṭhitā lābhaṃ gaṇhissantī’’tiādinā ime lābhaggahaṇādayo upacārasīmāvaseneva hoti, na avippavāsasīmāvasenāti dasseti, tena ca imāni lābhaggahaṇādīniyeva upacārasīmāyaṃ kattabbāni, na apalokanakammādīni cattāri kammāni, tāni pana avippavāsasīmādīsuyeva kattabbānīti pakāseti. Tathā hi vuttaṃ sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.379) ‘‘bhikkhunīnaṃ ārāmappavesanasenāsanapucchanādi parivāsamānattārocanavassacchedanissayasenāsanaggāhādi vidhānanti idaṃ sabbaṃ imissāyeva upacārasīmāya vasena veditabba’’nti.
从此以后,于彼彼事中,虽有注疏中依所来而说之决择,然因彼等决择未脱离八母句决择,故为于八母句决择中摄入而显示,说「今此八者,诸比库」等。应知,世尊所说之彼八母句,今应依彼八母句而知决择,此为连结。以「以围绕应取之处为界限」,显示未结界之住处,从常集会处至第一石掷之内为近行界。今为显示乃至第二石掷之内亦唯是近行界,故说「又」等。常集会处亦应取至边际者。以「如是时,住于三由旬者将取得利」等,显示此等取得利等唯依近行界而有,非依不离界。由此显示,此等取得利等唯应于近行界中作,非求听甘马等四甘马,彼等则应唯于不离界等中作。如是,于义疏中说:『比库尼之入园、问住处等,别住、僧悦、告知、瓦萨断、依止、住处取等规定,此一切应依此近行界而知。』
Lābhatthāya ṭhapitā sīmā lābhasīmā. Loke gāmasīmādayo viya lābhasīmā nāma visuṃ pasiddhā natthi, kenāyaṃ anuññātāti āha ‘‘neva sammāsambuddhenā’’tiādi. Etena nāyaṃ sāsanavohārasiddhā, lokavohārasiddhā evāti dasseti. Janapadaparicchedoti idaṃ lokapasiddhasīmāsaddatthavasena vuttaṃ, paricchedabbhantarampi sabbaṃ janapadasīmāti gahetabbaṃ. Janapado eva janapadasīmā, evaṃ raṭṭhasīmādīsupi. Tenāha ‘‘āṇāpavattiṭṭhāna’’ntiādi. Pathavīvemajjhagatassāti yāva udakapariyantā khaṇḍasīmattā vuttaṃ. Upacārasīmādīsu pana abaddhasīmāsu heṭṭhāpathaviyaṃ sabbattha ṭhitānaṃ na pāpuṇāti, kūpādipavesārahaṭṭhāne ṭhitānaññeva pāpuṇātīti heṭṭhā sīmakathāyaṃ vuttanayeneva taṃtaṃsīmaṭṭhabhāvo veditabbo. Cakkavāḷasīmāya dinnaṃ pathavīsandhārakaudakaṭṭhānepi ṭhitānaṃ pāpuṇāti sabbattha cakkavāḷavohārattāti. Samānasaṃvāsaavippavāsasīmāsu dinnassa idaṃ nānattaṃ – ‘‘avippavāsasīmāya dammī’’ti dinnaṃ gāmaṭṭhānaṃ na pāpuṇāti. Kasmā? ‘‘Ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) vuttattā. ‘‘Samānasaṃvāsakasīmāyadammī’’ti dinnaṃ pana gāme ṭhitānampi pāpuṇātīti.
为利而设立之界为利界。世间如村界等,名为利界者,各别显著者不存在。谁许可此耶?说「非正自觉者」等。由此显示,此非教法用语所成,唯是世间用语所成。「国土之界限」者,此依世间显著之界词义而说,界限之内一切亦应取为国土界。国土即国土界,如是于国界等亦然。故说「命令行使之处」等。「至地之中间」者,因说至水边际为片界,故说。然于近行界等未结之界中,下方地中,一切处住者不得,唯住于井等入处应取之处者得。如下界说中所说之方式,应知彼彼界之住立性。于轮围界中施与者,即使住于地支持水之处者亦得,因一切处有轮围用语故。于同住、不离界中所施与者有此差别:言「我于不离界中施与」而施与者,不及村处。何故?因说「除村及村近行」故。然言「我于同住界中施与」而施与者,即使住于村中者亦得。
§200-1
200-1.Buddhādhivutthoti buddhena bhagavatā adhivuttho. Ekasminti ekasmiṃ vihāre. Pākavattanti nibaddhadānaṃ. Vattatīti pavattati. Tehi vattabbanti yesaṃ sammukhe esa deti, tehi bhikkhūhi vattabbaṃ.
「佛所说」者,为佛世尊所说。「于一」者,于一住处。「施食转」者,固定之施与。「转」者,行施。「彼等应转」者,于彼等面前此人施与,彼等比库应转施。
§202
202.Dutiyabhāge pana therāsanaṃ āruḷheti yāva saṅghanavakaṃ ekavāraṃ sabbesaṃ bhāgaṃ datvā cīvare aparikkhīṇe puna sabbesaṃ dātuṃ dutiyabhāge therassa dinneti attho. Pubbe vuttanayenāti ‘‘tuyheva bhikkhu tāni cīvarānī’’ti (mahāva. 363) bhagavatā vuttanayena. Paṃsukūlikānampi vaṭṭatīti ‘‘tuyhaṃ demā’’ti avatvā, ‘bhikkhūnaṃ dema, therānaṃ demā’’ti vuttattā ‘‘paṃsukūlikānampi vaṭṭatī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.379) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.379) pana paṃsukūlikānampi vaṭṭatīti ettha ‘‘tuyhaṃ demā’’ti avuttattāti kāraṇaṃ vadanti. Yadi evaṃ ‘‘saṅghassa demā’’ti vuttepi vaṭṭeyya, ‘‘bhikkhūnaṃ dema, therānaṃ dema, saṅghassa demā’’ti vacanato bhedo na dissati, vīmaṃsitabbamettha kāraṇanti. Pārupituṃ vaṭṭatīti paṃsukūlikānaṃ vaṭṭati. Sāmikehi vicāritamevāti upāhanatthavikādīnamatthāya vicāritameva.
「然于第二份中,登长老座」者,乃至僧伽九人,一次施与一切人之份后,衣未尽时,再次施与一切人,于第二份中施与长老,此为义。「依前所说之方式」者,依世尊所说「比库,彼等衣为汝所有」之方式。「对尘堆衣者亦可」者,因未说「我等施与汝」,而说「我等施与诸比库,我等施与诸长老」,故「对尘堆衣者亦可」,于义疏中如是说。然于疑惑遣除中,对尘堆衣者亦可,于此说因为未说「我等施与汝」。若如是,即使说「我等施与僧团」亦应可,从「我等施与诸比库,我等施与诸长老,我等施与僧团」之语,差别不见,此中因应审察。「着用可」者,对尘堆衣者可。「为主人所分配者」者,为鞋底形等之义而分配者。
§203
203.Upaḍḍhaṃ dātabbanti yaṃ ubhatosaṅghassa dinnaṃ, tato upaḍḍhaṃ bhikkhūnaṃ upaḍḍhaṃ bhikkhunīnaṃ dātabbaṃ. Sacepi eko bhikkhu hoti, ekā vā bhikkhunī, antamaso anupasampannassapi upaḍḍhameva dātabbaṃ. ‘‘Bhikkhusaṅghassa ca bhikkhunīnañca dammī’’ti vutte pana na majjhe bhinditvā dātabbanti ettha yasmā bhikkhunipakkhe saṅghassa paccekaṃ aparāmaṭṭhattā bhikkhunīnaṃ gaṇanāya bhāgo dātabboti dāyakassa adhippāyoti sijjhati, tathā dānañca bhikkhūpi gaṇetvā dinne eva yujjati. Itarathā hi ‘‘kittakaṃ bhikkhūnaṃ dātabbaṃ, kittakaṃ bhikkhunīna’’nti na viññāyati, tasmā ‘‘bhikkhusaṅghassā’’ti vuttavacanampi ‘‘bhikkhūna’’nti vuttavacanasadisamevāti āha ‘‘bhikkhū ca bhikkhuniyo ca gaṇetvā dātabba’’nti. Tenāha ‘‘puggalo…pe… bhikkhusaṅghaggahaṇena gahitattā’’ti. ‘‘Bhikkhusaṅghassa ca bhikkhunīnañca tuyhañcā’’ti vutte pana puggalo visuṃ na labhatīti idaṃ aṭṭhakathāpamāṇeneva gahetabbaṃ, na hettha visesakāraṇaṃ upalabbhati. Tathā hi ‘‘ubhatosaṅghassa ca tuyhañca dammī’’ti vutte sāmaññavisesavacanehi saṅgahitattā yathā puggalo visuṃ labhati, evamidhāpi ‘‘bhikkhusaṅghassa ca tuyhañcā’’ti sāmaññavisesavacanasabbhāvato bhavitabbameva visuṃ puggalapaṭivīsenāti viññāyati, tasmā aṭṭhakathāvacanamevettha pamāṇaṃ. Pāpuṇanaṭṭhānato ekameva labhatīti attano vassaggena pattaṭṭhānato ekameva koṭṭhāsaṃ labhati. Tattha kāraṇamāha ‘‘kasmā? Bhikkhusaṅghaggahaṇena gahitattā’’ti, bhikkhusaṅghaggahaṇeneva puggalassapi gahitattāti adhippāyoti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.379) vuttaṃ.
「应给半分」者,凡施予两部僧团者,从中应给比库半分,给比库尼半分。即使只有一位比库,或一位比库尼,乃至未达上者,也应给半分。然而,若说「我施予比库僧团与比库尼」,则不应从中间分割而施予。此处,由于在比库尼方面,僧团未被个别指明,故依比库尼之计数而给予份额,此乃施者之意趣,如是成立。如是布施,计入比库后施予,方为相应。否则,「应给比库多少,应给比库尼多少」,无法了知。因此,所说「比库僧团」之语,与所说「比库」之语相同。故说「应计入比库与比库尼而施予」。因此说「个人……乃至……因被比库僧团之摄取所摄取故」。然而,若说「比库僧团与比库尼与汝」,个人不能另得。此应仅依注疏之量而取,此处不得特别之理由。如是,若说「两部僧团与汝,我施予」,因被总称与特称之语所摄,个人如何另得,此处亦「比库僧团与汝」,因总称与特称之语之存在性,应成为另外个人之分配,如是了知。因此,此处唯注疏之语为量。「从获得之处,只得一份」者,从自己瓦萨所得之处,只得一份额。于此说明理由「为何?因被比库僧团之摄取所摄取故」,因仅被比库僧团之摄取,个人亦被摄取,此为意趣,如《义理明灯》所说。然而,《疑惑遣除》中,因比库僧团之语,仅摄取比库,个人则因「与汝」而另外被摄取,故应见其于彼处未被摄取,与所说「比库与比库尼与汝」之处相似,此为意趣。此处应见僧团之语以个人为主。然而,有些人写「因被比库僧团之摄取所摄取故」之文本,此不美,因其为摄取另外获得之理由语。如是,「因另外被僧团之摄取所摄取故」,说明另外个人亦摄取份额之理由。如此处个人之未摄取,如是于上「比库僧团与汝」等处,亦应见另外以僧团等语个人之未摄取。若有摄取,从僧团亦另外,将得两份,因于两处被摄取故,如是所说。「应供养」等,为显示非在家业而说。「为比库僧团携带」者,此关联钵食之携带而说。因此说「食用相应」。即使说「为比库僧团携带」,应携带,如是之在家服务不存在,作如是而说。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.379) pana bhikkhusaṅghasaddena bhikkhūnaññeva gahitattā, puggalassa pana ‘‘tuyhañcā’’ti visuṃ gahitattā ca tatthassa aggahitattā daṭṭhabbā, ‘‘bhikkhūnañca bhikkhunīnañca tuyhañcā’’ti vuttaṭṭhānasadisattāti adhippāyo. Puggalappadhāno hettha saṅgha-saddo daṭṭhabbo. Keci pana ‘‘bhikkhusaṅghaggahaṇena gahitattā’’ti pāṭhaṃ likhanti, taṃ na sundaraṃ tassa visuṃ lābhaggahaṇe kāraṇavacanattā. Tathā hi ‘‘visuṃ saṅghaggahaṇena gahitattā’’ti visuṃ puggalassapi bhāgaggahaṇe kāraṇaṃ vuttaṃ. Yathā cettha puggalassa aggahaṇaṃ, evaṃ upari ‘‘bhikkhusaṅghassa ca tuyhañcā’’tiādīsupi visuṃ saṅghādisaddehi puggalassa aggahaṇaṃ daṭṭhabbaṃ. Yadi hi gahaṇaṃ siyā, saṅghatopi visumpīti bhāgadvayaṃ labheyya ubhayattha gahitattāti vuttaṃ. Pūjetabbantiādi gihikammaṃ na hotīti dassanatthaṃ vuttaṃ. Bhikkhusaṅghassa harāti idaṃ piṇḍapātaharaṇaṃ sandhāya vuttaṃ. Tenāha ‘‘bhuñjituṃ vaṭṭatī’’ti. ‘‘Bhikkhusaṅghassa harā’’ti vuttepi haritabbanti īdisaṃ gihiveyyāvaccaṃ na hotīti katvā vuttaṃ.
然而，《除疑》（《律藏注疏》，大品二·三七九）中，「比库僧团」一词仅摄取比库众，而「你的」则另行摄取个人——由此可见，彼处并未摄取个人。其意趣在于：与「比库众及比库尼众，以及你的」这一表达方式相似。在此，「僧团」一词应理解为以个人为主。然而，有人将此文写作「以摄取比库僧团故而被摄取」，此文本并不妥善，因为该语句乃是说明另行摄取个人获得利益之原因。盖以「以另行摄取僧团故」一语，是在说明个人也另行获得一份的原因。如同此处未摄取个人，同样地，在上文「比库僧团的，以及你的」等语句中，亦应理解为：以「僧团」等词另行表述时，个人并未被摄取其中。若然被摄取，则既可从僧团得，又可另行得，便会于两处皆被摄取而获得两份——此即所说之义。说「应供养」等语，是为了显示此非在家人之职事。「为比库僧团取来」，此语是就取来托钵食而说。因此才说「应当受用是允许的」。说「为比库僧团取来」，是为了表明「应当取来」这类在家人的服务职责并不适用于此。
§204
204.Antohemanteti iminā anatthate kathine vassānaṃ pacchime māse dinnaṃ purimavassaṃvutthānaññeva pāpuṇāti, tato paraṃ hemante dinnaṃ pacchimavassaṃvutthānampi vutthavassattā pāpuṇāti, hemantato pana paraṃ piṭṭhisamaye ‘‘vassaṃvutthasaṅghassā’’ti evaṃ paricchinditvā dinnaṃ anantare vasse vā tato paresu vā yattha katthaci tasmiṃ bhikkhubhāve vutthavassānaṃ sabbesaṃ pāpuṇāti. Ye pana sabbathā avutthavassā, tesaṃ na pāpuṇātīti dasseti. Lakkhaṇaññū vadantīti vinayalakkhaṇaññuno ācariyā vadanti. Lakkhaṇaññū vadantīti idaṃ sanniṭṭhānavacanaṃ, aṭṭhakathāsu anāgatattā pana evaṃ vuttaṃ. Bahiupacārasīmāyaṃ…pe… sabbesaṃ pāpuṇātīti yattha katthaci vutthavassānaṃ sabbesaṃ pāpuṇātīti adhippāyo. Teneva mātikāṭṭhakathāyampi (kaṅkha. aṭṭha. akālacīvarasikkhāpadavaṇṇanā) ‘‘sace pana bahiupacārasīmāyaṃ ṭhito ‘vassaṃvutthasaṅghassa dammī’ti vadati, yattha katthaci vutthavassānaṃ sabbesaṃ sampattānaṃ pāpuṇātī’’ti vuttaṃ. Gaṇṭhipadesu pana ‘‘vassāvāsassa ananurūpe padese ṭhatvā vuttattā vassaṃvutthānañca avutthānañca sabbesaṃ pāpuṇātī’’ti vuttaṃ, taṃ na gahetabbaṃ. Na hi ‘‘vassaṃvutthasaṅghassa dammī’’ti vutte avutthavassānaṃ pāpuṇāti. Sabbesampīti tasmiṃ bhikkhubhāve vutthavassānaṃ sabbesampīti attho daṭṭhabbo ‘‘vassaṃvutthasaṅghassā’’ti vuttattā. Sammukhībhūtānaṃ sabbesampīti etthāpi eseva nayo. Evaṃ vadatīti vassaṃvutthasaṅghassa dammīti vadati. Atītavassanti anantarātītavassaṃ.
「冬分内」者,以此,于咖提那未散时,于诸瓦萨之最后月所施予者,只到达前瓦萨之安居者。从彼以后,于冬分所施予者,亦到达后瓦萨之安居者,因已安居瓦萨故。然而,从冬分以后,于后时,如是限定「安居瓦萨之僧团」而施予者,于紧接之瓦萨,或从彼以后诸瓦萨,于任何处,于彼比库状态,到达一切已安居瓦萨者。然而,凡一切未安居瓦萨者,不到达彼等,如是显示。「通晓相者说」者,通晓律相之诸老师说。「通晓相者说」者,此为结论语,然而,因于诸注疏中未来,故如是说。「于外围界……乃至……到达一切」者,于任何处已安居瓦萨之一切到达,此为意趣。因此,于母论注疏中亦「然而,若于外围界站立,说『我施予安居瓦萨之僧团』,于任何处已安居瓦萨之一切已到达者到达」,如是所说。然而,于结文中「站立于不适合瓦萨安居之地方,因已说瓦萨,到达已安居瓦萨者与未安居者之一切」,如是所说,彼不应取。因说「我施予安居瓦萨之僧团」,不到达未安居瓦萨者。「一切」者,应见「于彼比库状态已安居瓦萨之一切」之义,因说「安居瓦萨之僧团」故。「现前之一切」者,此处亦此为方法。「如是说」者,说「我施予安居瓦萨之僧团」。「过去瓦萨」者,紧接过去之瓦萨。
§205
205. Idāni ‘‘ādissa detī’’ti padaṃ vibhajanto ‘‘ādissa detīti etthā’’tiādimāha. Tattha yāguyā vā…pe… bhesajje vā ādisitvā paricchinditvā dento dāyako ādissa deti nāmāti yojanā. Sesaṃ pākaṭameva.
今分析「指定而施予」之句,说「『指定而施予』者,于此」等。于此,「以粥,或……乃至……以药」,指定而限定后施予之施者,名为指定而施予,此为连接。其余明显。
§206
206. Idāni ‘‘puggalassa detī’’ti padaṃ vibhajanto āha ‘‘puggalassa deti etthā’’tiādi. Saṅghato ca gaṇato ca vinimuttassa attano kulūpakādipuggalassa dento dāyako puggalassa deti nāma. Taṃ pana puggalikadānaṃ parammukhā vā hoti sammukhā vā. Tattha parammukhā dento ‘‘idaṃ cīvaraṃ itthannāmassa dammī’’ti nāmaṃ uddharitvā deti, sammukhā dento ca bhikkhuno pādamūle cīvaraṃ ṭhapetvā ‘‘idaṃ, bhante, tumhākaṃ dammī’’ti vatvā deti, tadubhayathāpi dento puggalassa deti nāmāti attho. Na kevalaṃ ekasseva dento puggalassa deti nāma, atha kho antevāsikādīhi saddhiṃ dentopi puggalassa deti nāmāti dassetuṃ ‘‘sace panā’’tiādimāha. Tattha uddesaṃ gahetuṃ āgatoti tassa santike uddesaṃ aggahitapubbassapi uddesaṃ gaṇhissāmīti āgatakālato paṭṭhāya antevāsikabhāvūpagamanato vuttaṃ. Gahetvā gacchantoti pariniṭṭhitauddeso hutvā gacchanto. Vattaṃ katvā uddesaparipucchādīni gahetvā vicarantānanti idaṃ ‘‘uddesantevāsikāna’’nti imasseva visesanaṃ. Tena uddesakāle āgantvā uddesaṃ gahetvā gantvā aññattha nivasante anibaddhacārike nivatteti.
今分析「施予个人」之句,说「『施予个人』者,于此」等。从僧团与群体解脱,施予自己之家族近事者等个人之施者,名为施予个人。然而,彼个人之布施,或为不现前,或为现前。于此,不现前施予者,「此衣,我施予某名者」,举出名字而施予。现前施予者,于比库之足下放置衣,说「尊者,此,我施予您」而施予。以彼两种方式施予者,名为施予个人,此为义。不仅施予一人,名为施予个人,而且,为显示与弟子等一起施予者,亦名为施予个人,故说「然而,若」等。于此,「来取诵习」者,从于彼近处未曾取诵习者,「我将取诵习」,从来之时起,因到达弟子状态,故说。「取后离去」者,完成诵习而离去。「作服务,取诵习与问答等而行」者,此为「诵习之弟子」此之限定。以此,于诵习时来,取诵习后离去,住于他处,不系属之行者,排除。如是,于衣篇集中,依所来八母论,显示衣之分配后,今于彼衣篇集中间所来诸事中,排除所来之方法而显示,说「若有些比库」等。于此,「应作何」之问,「彼等之诸衣」,此为答复。其余以白等方式所说。「五个月」者,于极端结合,用法语。「施设增益后所置之储藏」者,为瓦萨安居之故,由服务者施设增益后所置之储藏。「从彼处生起」者,从椰子园等彼处生起。然而,于注疏中「『此,于此,我等施予安居瓦萨之僧团』,或说『我等施予瓦萨安居者』而施予者,彼,即使咖提那未散,于五个月到达」,如是所说,彼为显示以瓦萨安居之利得方式生起之所得特性而说。于此,「于此」者,此仅为言说,无「于此」之语,即使说「我等施予安居瓦萨之僧团」,亦为同一方法。「即使咖提那未散,于五个月到达」者,因以瓦萨安居之利得方式生起,即使咖提那未散,已安居瓦萨者于五个月到达。然而,从彼以后,生起之瓦萨安居者,应问「此瓦萨安居者,于过去瓦萨,或于未来瓦萨?」于此,「从彼以后」者,从五个月以后,从热季之第一日起,此为义。
Evaṃ cīvarakkhandhake (mahāva. 379) āgataaṭṭhamātikāvasena cīvaravibhajanaṃ dassetvā idāni tasmiṃyeva cīvarakkhandhake majjhe āgatesu vatthūsu āgatanayaṃ nivattetvā dassento ‘‘sace koci bhikkhū’’tiādimāha. Tattha kiṃ kātabbanti pucchāya tasseva tāni cīvarānīti vissajjanā, sesāni ñāpakādivasena vuttāni. Pañca māseti accantasaṃyoge upayogavacanaṃ. Vaḍḍhiṃ payojetvā ṭhapitaupanikkhepatoti vassāvāsikatthāya veyyāvaccakarehi vaḍḍhiṃ payojetvā ṭhapitaupanikkhepato. Tatruppādatoti nāḷikerārāmāditatruppādato. Aṭṭhakathāyaṃ pana ‘‘idaṃ idha vassaṃvutthasaṅghassa demāti vā vassāvāsikaṃ demāti vā vatvā dinnaṃ taṃ anatthatakathinassapi pañca māse pāpuṇātī’’ti vuttaṃ, taṃ vassāvāsikalābhavasena uppanne labbhamānavisesaṃ dassetuṃ vuttaṃ. Tattha idhāti abhilāpamattamevetaṃ, idha-saddaṃ vinā ‘‘vassaṃvutthasaṅghassa demā’’ti vuttepi so eva nayo. Anatthatakathinassapi pañca māse pāpuṇātīti vassāvāsikalābhavasena uppannattā anatthatakathinassapi vutthavassassa pañca māse pāpuṇāti, tato paraṃ pana uppannavassāvāsikaṃ pucchitabbaṃ ‘‘kiṃ atītavasse idaṃ vassāvāsikaṃ, udāhu anāgatavasse’’ti. Tattha tato paranti pañcamāsato paraṃ, gimhānassa paṭhamadivasato paṭṭhāyāti attho.
如此，在显示了《衣篇集》（大品·三七九）所载八条纲目之下的衣物分配之后，现在就在同一《衣篇集》中间所载诸条款中，撤回所载之法，转而显示之，故说「若有某比库」等语。其中，对于「应当做什么」的问题，「那些衣物属于他本人」乃是答复，其余则就告知等方式而说。「五个月」，此为绝对连结中的受格表达。「放贷增值后所存放的寄存物」，意指由那些为瓦萨安居而服务的人放贷增值后所存放的寄存物。「产自彼处者」，意指产自椰子园等彼处之物。然而，《注疏》中说：「说『我们将此施予在此安居的僧团』或说『我们施予瓦萨安居供养』而施予者，即使咖提那衣未经铺展，亦能受用五个月。」此语乃是为了显示以瓦萨安居供养之所得而生起时所获得的特殊利益。其中「此处」一词不过是语气助词，即使没有「此处」一词，说「我们施予安居已竟的僧团」，意思也是相同的。「即使咖提那衣未经铺展，亦能受用五个月」，是因为乃以瓦萨安居供养之所得而生起，故安居已竟者即使咖提那衣未经铺展，亦能受用五个月；但此后所生起的瓦萨安居供养，则须询问：「此瓦萨安居供养是属于过去的瓦萨，还是属于未来的瓦萨？」其中「此后」，意指五个月之后，即从夏季第一日起算。
Ṭhitikā pana na tiṭṭhatīti ettha aṭṭhitāya ṭhitikāya puna aññasmiṃ cīvare uppanne sace eko bhikkhu āgacchati, majjhe chinditvā dvīhipi gahetabbaṃ. Ṭhitāya pana ṭhitikāya puna aññasmiṃ cīvare uppanne sace navakataro āgacchati, ṭhitikā heṭṭhā gacchati. Sace vuḍḍhataro āgacchati, ṭhitikā uddhaṃ ārohati. Atha añño natthi, puna attano pāpetvā gahetabbaṃ. Duggahitānīti aggahitāni, saṅghikāneva hontīti attho. ‘‘Pātite kuse’’ti ekakoṭṭhāse kusadaṇḍake pātitamatte sacepi bhikkhusahassaṃ hoti, gahitameva nāma cīvaraṃ. ‘‘Nākāmā bhāgo dātabbo’’ti aṭṭhakathāvacanaṃ (mahāva. aṭṭha. 363), tattha gahitameva nāmāti ‘‘imassa idaṃ patta’’nti kiñcāpi na viditaṃ, te pana bhāgā atthato tesaṃ pattāyevāti adhippāyo.
「置留物不住」者,此中,于未住之置留物,若再有其他衣生起,若有一位比库来到,应从中间切断,由二者取得。于已住之置留物,若再有其他衣生起,若有较新者来到,置留物往下去。若有较长老者来到,置留物往上升。若无其他人,应再次使自己得到而取得。「未善取」者,未取得,意为仍属僧团所有。「草落下时」者,于一边之草杆落下之量,即使有千位比库,衣已名为取得。「不应不乐意给予份额」者,此为注疏之语,其中「已名为取得」者,虽未知「此属于此人」,然而那些份额实际上已属于彼等,此为意趣。
Sattāhavārena aruṇameva uṭṭhāpetīti idaṃ nānāsīmavihāresu kattabbanayena ekasmimpi vihāre dvīsu senāsanesu nivutthabhāvadassanatthaṃ vuttaṃ, aruṇuṭṭhāpaneneva tattha vuttho hoti, na pana vassacchedaparihārāya. Antoupacārasīmāya hi yattha katthaci aruṇaṃ uṭṭhāpento attanā gahitasenāsanaṃ appaviṭṭhopi vutthavasso eva hoti. Gahitasenāsane pana nivuttho nāma na hoti, tattha aruṇuṭṭhāpane sati hoti. Tenāha ‘‘purimasmiṃ bahutaraṃ nivasati nāmā’’ti. Etena ca itarasmiṃ sattāhavārenapi aruṇuṭṭhāpane sati eva appataraṃ nivasati nāma hoti, nāsatīti dīpitaṃ hoti. Idanti ekādhippāyadānaṃ. Nānālābhehītiādīsu nānā visuṃ visuṃ lābho etesūti nānālābhā, dve vihārā, tehi nānālābhehi. Nānā visuṃ visuṃ pākārādīhi paricchinno upacāro etesanti nānūpacārā, tehi nānūpacārehi. Ekasīmavihārehīti ekasīmāyaṃ dvīhi vihārehīti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.364) vuttaṃ. Nānālābhehīti visuṃ visuṃ nibaddhavassāvāsikalābhehi. Nānūpacārehīti nānāparikkhepanānādvārehi. Ekasīmavihārehīti dvinnaṃ vihārānaṃ ekena pākārena parikkhittattā ekāya upacārasīmāya antogatehi dvīhi vihārehīti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.364). Senāsanaggāho paṭippassambhatīti paṭhamaṃ gahito paṭippassambhati. Tatthāti yattha senāsanaggāho paṭippassambhati, tattha.
「以七日期间仅升起黎明」者,此为显示于不同界之住处应作之方式,即使于一住处之二卧处亦有住之状态而说,仅以升起黎明即于彼处已住,非为避免瓦萨中断。于内摄受界中,于任何处升起黎明者,即使未进入自己所取之卧处,亦已名为住瓦萨者。于所取卧处,不名为已住,于彼处升起黎明时方有。故说「于前者较多住名为」。以此显示,于其他处以七日期间升起黎明时,方名为较少住,非无时。「此」者,单一意趣之给予。「以不同利养」等中,「不同」者,各各不同之利养于此等中,故为不同利养,二住处,以彼等不同利养。「不同」者,各各不同以墙等围绕之摄受于此等中,故为不同摄受,以彼等不同摄受。「一界住处」者,于一界中以二住处,如《义理阐明》所说。「以不同利养」者,以各各系属之瓦萨住者利养。「以不同摄受」者,以不同围绕、不同门。「一界住处」者,因二住处以一墙围绕故,以一摄受界内之二住处,如《疑惑遣除》所说。「卧处取舍弃」者,最初所取者舍弃。「于彼处」者,于何处卧处取舍弃,于彼处。
§207
207.Bhikkhussakālakateti ettha kālakata-saddo bhāvasādhanoti āha ‘‘kālakiriyāyā’’ti. Pāḷiyaṃ gilānupaṭṭhākānaṃ cīvaradāne sāmaṇerānaṃ ticīvarādhiṭṭhānābhāvā ‘‘cīvarañca pattañcā’’tiādi sabbattha vuttaṃ.
「比库死时」者,此中,「死」一词为状态之成就,故说「死之作」。于圣典中,于病人看护者之衣施与,因沙玛内拉无三衣决意故,「衣与钵」等一切处皆如是说。
§208
208. Sacepi sahassaṃ agghati, gilānupaṭṭhākānaññeva dātabbanti sambandho. Aññanti ticīvarapattato aññaṃ. Appagghanti atijiṇṇādibhāvena nihīnaṃ. Tatoti avasesaparikkhārato. Sabbanti pattaṃ cīvarañca. Tattha tattha saṅghassevāti tasmiṃ tasmiṃ vihāre saṅghasseva. Bhikkhuno kālakataṭṭhānaṃ sandhāya ‘‘idhā’’ti vattabbe ‘‘tatthā’’ti vuttattā vicchāvacanattā ca parikkhārassa ṭhapitaṭṭhānaṃ vuttanti viññāyati. Pāḷiyaṃ avissajjikaṃ avebhaṅgikanti āgatānāgatassa cātuddisassa saṅghasseva santakaṃ hutvā kassaci avissajjikaṃ avebhaṅgikañca bhavituṃ anujānāmīti attho. ‘‘Sante patirūpe gāhake’’ti vuttattā gāhake asati adatvā bhājitepi subhājitamevāti daṭṭhabbaṃ. Dakkhiṇodakaṃ pamāṇanti ettha sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.376) tāva ‘‘yattha pana dakkhiṇodakaṃ pamāṇanti bhikkhū yasmiṃ raṭṭhe dakkhiṇodakapaṭiggahaṇamattenapi deyyadhammassa sāmino hontīti adhippāyo’’ti vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.376) pana ‘‘dakkhiṇodakaṃ pamāṇanti ettakāni cīvarāni dassāmīti paṭhamaṃ udakaṃ pātetvā pacchā denti, taṃ yehi gahitaṃ, te bhāginova hontīti adhippāyo’’ti vuttaṃ. Parasamuddeti jambudīpe. Tambapaṇṇidīpañhi upādāyesa evaṃ vutto.
「即使值千金,亦应仅给予病人看护者」,此为连结。「其他」者,三衣钵之外者。「少价」者,因极破旧等状态而低劣者。「其余」者,从剩余资具。「一切」者,钵与衣。「于彼彼处仅属僧团」者,于彼彼住处仅属僧团。因执取比库死之处所应说「于此处」,却说「于彼处」,且因为分离之语,故应知说资具之安置处。于圣典中,「不可分配、不可分割」者,已来未来四方僧团所有而成,对任何人不可分配、不可分割,我允许,此为意义。因说「若有适当之取者」,若无取者,即使不给予而分配,亦应视为善分配。「南水为量」者,此中,《义理阐明》首先说「然而于南水为量者,于何国中,比库们仅以接受南水之量即成为应施物之主人,此为意趣」。然而《疑惑遣除》说「南水为量者,将给予如此多衣,最初洒水后再给予,凡由彼等取得者,彼等即为有份者,此为意趣」。「对岸海」者,于阎浮提。因依止铜叶洲,此如是说。
‘‘Matakacīvaraṃ adhiṭṭhātī’’ti ettha maggaṃ gacchanto tassa kālakiriyaṃ sutvā avihāraṭṭhāne ce dvādasahatthabbhantare aññesaṃ bhikkhūnaṃ abhāvaṃ ñatvā ‘‘idaṃ cīvaraṃ mayhaṃ pāpuṇātī’’ti adhiṭṭhāti, svādhiṭṭhitaṃ. Tena kho pana samayena aññataro bhikkhu bahubhaṇḍo bahuparikkhāro kālakato hoti. Bhagavato etamatthaṃ ārocesuṃ, ‘‘bhikkhussa, bhikkhave, kālakate saṅgho sāmī pattacīvare. Apica gilānupaṭṭhākā bahupakārā, anujānāmi, bhikkhave, ticīvarañca pattañca gilānupaṭṭhākānaṃ dātuṃ. Yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ, taṃ sammukhībhūtena saṅghena bhājetuṃ. Yaṃ tattha garubhaṇḍaṃ garuparikkhāraṃ, taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjikaṃ avebhaṅgika’’nti (mahāva. 369) iminā pāṭhena bhagavā sabbaññū bhikkhūnaṃ āmisadāyajjaṃ vicāresi.
「决意死者衣」者,此中,行道时,闻彼之死,若于非住处处所,于十二手肘内,知无其他比库,决意「此衣属我」,此为自决意。然而尔时,有一比库多物、多资具死去。彼等向世尊报告此事,「诸比库,比库死时,僧团为钵衣之主。然而病人看护者多有助益,诸比库,我允许给予三衣与钵予病人看护者。于彼处何为轻物、轻资具,应由现前僧团分配。于彼处何为重物、重资具,彼为已来未来四方僧团不可分配、不可分割」,以此文句,世尊一切知者为比库们考察财物应施。
Tattha ticīvarapattaavasesalahubhaṇḍagarubhaṇḍavasena āmisadāyajjaṃ tividhaṃ hoti. Tesu ticīvarapattaṃ gilānupaṭṭhākassa bhāgo hoti, avasesalahubhaṇḍaṃ sammukhībhūtasaṅghassa, pañcavīsatividha garubhaṇḍaṃ cātuddisasaṅghassa. Iminā ito tividhabhaṇḍato aññaṃ bhikkhubhaṇḍaṃ nāma natthi, imehi tividhehi puggalehi añño dāyādo nāma natthīti dasseti. Idāni pana vinayadharā ‘‘bhikkhūnaṃ akappiyabhaṇḍaṃ gihibhūtā ñātakā labhantī’’ti vadanti, taṃ kasmāti ce? ‘‘Ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabba’’nti aṭṭhakathāyaṃ āgatattāti. Saccaṃ āgato, so pana pāṭho vissāsaggāhavisaye āgato, na dāyajjagahaṇaṭṭhāne. ‘‘Gahaṭṭhā vā pabbajitā vā’’icceva āgato, na ‘‘ñātakā aññātakā vā’’ti, tasmā ñātakā vā hontu aññātakā vā, ye taṃ gilānaṃ upaṭṭhahanti, te gilānupaṭṭhākabhāgabhūtassa dhanassa issarā gahaṭṭhapabbajitā, antamaso mātugāmāpi. Te sandhāya ‘‘tesaṃ dātabba’’nti vuttaṃ, na pana ye gilānaṃ nupaṭṭhahanti, te sandhāya. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 369) ‘‘gilānupaṭṭhāko nāma gihī vā hotu pabbajito vā, antamaso mātugāmopi, sabbe bhāgaṃ labhantī’’ti.
其中,以三衣钵、剩余轻物、重物,财物应施有三种。于彼等中,三衣钵为病人看护者之份,剩余轻物为现前僧团,二十五种重物为四方僧团。以此显示,除此三种物外,无名为比库物者,除此三种人外,无名为继承者。然而现今持律者说「比库们之不净物,已还俗之亲属得之」,此为何故?因于注疏中来「凡彼财之主人,在家或出家,应给予彼等」。真实,已来,然而彼文句来于信任取之范围,非于应施取得之处。仅来「在家或出家」,非「亲属或非亲属」,故无论为亲属或非亲属,凡看护彼病人者,彼等为病人看护者份所属财之主人,在家出家,乃至女人亦然。执取彼等而说「应给予彼等」,非执取不看护病人者。于注疏中已说「名为病人看护者,无论为在家或出家,乃至女人,一切得份」。
Atha vā yo bhikkhu attano jīvamānakāleyeva sabbaṃ attano parikkhāraṃ nissajjitvā kassaci ñātakassa vā aññātakassa vā gahaṭṭhassa vā pabbajitassa vā adāsi, koci ca ñātako vā aññātako vā gahaṭṭho vā pabbajito vā vissāsaṃ aggahesi, tādise sandhāya ‘‘ye tassa dhanassa issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabba’’nti vuttaṃ, na pana atādise ñātake. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 369) ‘‘sace pana so jīvamānoyeva sabbaṃ attano parikkhāraṃ nissajjitvā kassaci adāsi, koci vā vissāsaṃ aggahesi, yassa dinnaṃ, yena ca gahitaṃ, tasseva hoti, tassa ruciyā eva gilānupaṭṭhākā labhantī’’ti. Evaṃ hotu, kappiyabhaṇḍe pana kathanti? Tampi ‘‘gihiñātakānaṃ dātabba’’nti pāḷiyaṃ vā aṭṭhakathāyaṃ vā ṭīkāsu vā natthi, tasmā vicāretabbametaṃ.
或者,有比库在自己活着的时候,已将自己的一切资具舍弃,给予某位亲戚、非亲戚、在家人或出家人,而某位亲戚、非亲戚、在家人或出家人已取得信任,针对这样的情况说『应给予那些财物的主人,无论是在家人或出家人』,但不是针对不是这样的亲戚。因为注疏中说『但若他活着的时候已将自己的一切资具舍弃给予某人,或某人已取得信任,则属于被给予者,属于被取得者,依其意愿,看护病者得之』。就这样吧,但对于净物如何说呢?那个『应给予在家亲戚』在经文、注疏或复注中都没有,因此这应当审察。
Cīvarabhājanakathāvaṇṇanā niṭṭhitā. · 衣分配论释已毕。
Piṇḍapātabhājanakathāvaṇṇanā钵食分配论释
§209
209. Idāni piṇḍapātabhājanavinicchayaṃ kathetuṃ ‘‘piṇḍapātabhājane panā’’tiādimāha. Tattha senāsanakkhandhake senāsanabhājaneyeva paṭhamaṃ āgatepi catupaccayabhājanavinicchayattā paccayānukkamena piṇḍapātabhājanaṃ paṭhamaṃ dasseti. Piṇḍapātabhājane pana saṅghabhattādīsu ayaṃ vinicchayoti sambandho. Kathaṃ etāni saṅghabhattādīni bhagavatā anuññātānīti āha ‘‘anujānāmi…pe… anuññātesū’’ti. Saṅghassa atthāya ābhataṃ bhattaṃ saṅghabhattaṃ yathā ‘‘āgantukassa ābhataṃ bhattaṃ āgantukabhatta’’nti. Saṅghato uddissa uddisitvā dātabbaṃ bhattaṃ uddesabhattaṃ. Nimantetvā dātabbaṃ bhattaṃ nimantanabhattaṃ. Salākaṃ pātetvā gāhetabbaṃ bhattaṃ salākabhattaṃ. Pakkhe pakkhadivase dātabbaṃ bhattaṃ pakkhabhattaṃ. Uposathe uposathadivase dātabbaṃ bhattaṃ uposathabhattaṃ. Pāṭipade uposathadivasato dutiyadivase dātabbaṃ bhattaṃ pāṭipadabhattanti viggaho. Ṭhitikā nāma natthīti saṅghattherato paṭṭhāya vassaggena gāhaṇaṃ ṭhitikā nāma.
现在为了说明钵食分配的决断,说『关于钵食分配』等。其中,在住所篇集中,虽然住所分配在最先到来,但因为四资具分配决断的缘故,依资具的次第,首先显示钵食分配。关于钵食分配,在僧团食等中,这是决断,这是连接。这些僧团食等如何被世尊允许呢?说『我允许……乃至……在被允许的』。为僧团而带来的食物是僧团食,如同『为来客带来的食物是来客食』。从僧团指定后应给予的食物是指定食。邀请后应给予的食物是邀请食。投签后应取得的食物是签食。在半月,在半月日应给予的食物是半月食。在伍波萨他,在伍波萨他日应给予的食物是伍波萨他食。在初一,在伍波萨他日的第二日应给予的食物是初一食,这是分析。所谓常食不存在,从僧团的利益开始,以瓦萨期取得,这叫做常食。
Attanovihāradvāreti vihārassa dvārakoṭṭhakasamīpaṃ sandhāya vuttaṃ. Bhojanasālāyāti bhattuddesaṭṭhānabhūtāya bhojanasālāyaṃ. Vassaggenāti vassakoṭṭhāsena. Dinnaṃ panāti vatvā yathā so dāyako vadati, taṃ vidhiṃ dassetuṃ ‘‘saṅghato bhante’’tiādimāha. Antaraghareti antogehe. Antoupacāragatānanti ettha gāmadvāravīthicatukkesu dvādasahatthabbhantaraṃ upacāro nāma.
『自己住所门口』者,是针对住所的门廊附近而说。『在食堂』者,在作为食物指定处的食堂中。『以瓦萨期』者,以瓦萨的份额。说『但被给予』后,为了显示那位施主如何说,那个方式,说『尊者,从僧团』等。『村中』者,在村内。『到达内围范围的』者,在此,在村门、街道、十字路口,十二肘以内叫做围范。
Antaragharassa upacāre pana labbhamānavisesaṃ dassetuṃ ‘‘gharūpacāro cetthā’’tiādimāha. Ekavaḷañjanti ekena dvārena vaḷañjitabbaṃ. Nānānivesanesūti nānākulassa nānūpacāresu nivesanesu. Lajjī pesalo agatigamanaṃ vajjetvā medhāvī ca upaparikkhitvā uddisatīti āha ‘‘pesalo lajjī medhāvī icchitabbo’’ti. Nisinnassapi niddāyantassapīti anādare sāmivacanaṃ, vuḍḍhatare niddāyante navakassa gāhitaṃ suggāhitanti attho. Ticīvaraparivāraṃ vāti ettha ‘‘udakamattalābhī viya aññopi uddesabhattaṃ alabhitvā vatthādianekappakārakaṃ labhati ce, tasseva ta’’nti gaṇṭhipadesu vuttaṃ. Attano rucivasena yaṃ kiñci vatvā āharituṃ vissajjitattā vissaṭṭhadūto nāma. Yaṃ icchatīti ‘‘uddesabhattaṃ dethā’’tiādīni vadanto yaṃ icchati. Pucchāsabhāgenāti pucchāsadisena.
为了显示在村中的围范内所得的差别,说『这里村围范』等。『一门围绕』者,应以一个门围绕。『在不同住处』者,在不同家族的不同围范的住处中。善良、知惭、避免不当行为、有智慧并审察后指定,说『应希求善良、知惭、有智慧者』。『即使坐着的、即使睡眠的』者,是轻视的主格用法,长老睡眠时新学者取得是善取得,这是意思。『或三衣随从』者,在此,在结文中说『如同只得水者,其他人也未得指定食而得衣等多种,则属于他』。因为被允许说自己喜欢的任何话而带来,所以叫做被放任的使者。『所希望的』者,说『给予指定食』等,所希望的。『以问的部分』者,以类似问的。
‘‘Ekākūṭaṭṭhitikā nāma hotī’’ti vatvā tameva ṭhitikaṃ vibhāvento ‘‘rañño vā hī’’tiādimāha. Aññehi uddesabhattādīhi amissetvā visuṃyeva ṭhitikāya gahetabbattā ‘‘ekacārikabhattānī’’ti vuttaṃ. Theyyāya harantīti pattahārakā haranti. Gīvā hotīti āṇāpakassa gīvā hoti. Sabbaṃ pattassāmikassa hotīti cīvarādikampi sabbaṃ pattassāmikasseva hoti, ‘‘mayā bhattameva sandhāya vuttaṃ, na cīvarādi’’nti vatvā gahetuṃ vaṭṭatīti attho. Manussānaṃ vacanaṃ kātuṃ vaṭṭatīti vuttā gacchantīti manussānaṃ vacanaṃ kātuṃ vaṭṭatīti tena bhikkhunā vuttā gacchanti. Akatabhāgo nāmāti āgantukabhāgo nāma, adinnapubbabhāgoti attho. Sabbo saṅgho paribhūñjatūti vutteti ettha ‘‘paṭhamameva ‘sabbasaṅghikabhattaṃ dethā’ti vatvā pacchā ‘sabbo saṅgho paribhuñjatū’ti avuttepi bhājetvā paribhuñjitabba’’nti gaṇṭhipadesu vuttaṃ. Kiṃ āharīyatīti avatvāti ‘‘katarabhattaṃ tayā āharīyatī’’ti dāyakaṃ apucchitvā. Pakatiṭhitikāyāti uddesabhattaṭhitikāya.
说『叫做一处常食』后,为了阐明那个常食,说『或者国王』等。因为不与其他指定食等混合,唯独以常食应取得,所以说『单独行食』。『以盗窃方式拿走』者,钵的拿取者拿走。『成为颈』者,成为命令者的颈。『一切属于钵主』者,衣等一切也属于钵主,意思是说『我只是针对食物而说,不是衣等』后取得是允许的。『说允许做人们的话而去』者,说允许做人们的话,被那位比库说后去。『所谓未作份』者,所谓来客份,意思是未给予过的份。『说一切僧团受用』者,在此,在结文中说『最初说「给予一切僧团食」后,即使后来未说「一切僧团受用」,也应分配后受用』。『未说带来什么』者,未问施主『你带来哪种食物』。『在常规常食』者,在指定食常食。
Piṇḍapātabhājanakathāvaṇṇanā niṭṭhitā. · 钵食分配论释已毕。
Nimantanabhattakathāvaṇṇanā邀请食论释
§210
210. ‘‘Ettake bhikkhū saṅghato uddisitvā dethā’’tiādīni avatvā ‘‘ettakānaṃ bhikkhūnaṃ bhattaṃ dethā’’ti vatvā dinnaṃ saṅghikaṃ nimantanaṃ nāma. Piṇḍapātikānampi vaṭṭatīti bhikkhāpariyāyena vuttattā vaṭṭati. Paṭipāṭiyāti laddhapaṭipāṭiyā. Vicchinditvāti ‘‘bhattaṃ gaṇhathā’’ti padaṃ avatvā. Tenevāha ‘‘bhattanti avadantenā’’ti. Ālopasaṅkhepenāti ekekapiṇḍavasena. Ayañca nayo nimantaneyeva, na uddesabhatte. Tassa hi ekassa pahonakappamāṇaṃyeva bhājetabbaṃ, tasmā uddesabhatte ālopaṭṭhitikā nāma natthi.
未说『从僧团指定这么多比库后给予』等,而说『给予这么多比库的食物』后给予的,叫做僧团的邀请。『对钵食者也允许』者,因为以乞食的方式说,所以允许。『依次第』者,依所得的次第。『中断』者,未说『取食物』这个词。因此说『未说食物』。『以团的计算』者,以每一团的方式。这个方法只是在邀请,不在指定食。因为那个只应分配一人的足够量,因此在指定食中没有所谓团常食。
Āruḷhāyeva mātikaṃ. Saṅghato aṭṭha bhikkhūti ettha ye mātikaṃ āruḷhā, te aṭṭha bhikkhūti yojetabbaṃ. Uddesabhattanimantanabhattādisaṅghikabhattamātikāsu nimantanabhattamātikāya ṭhitikāvasena āruḷhe bhattuddesakena vā sayaṃ vā saṅghato uddisāpetvā gahetvā gantabbaṃ, na attanā rucite gahetvāti adhippāyo. Mātikaṃ āropetvāti ‘‘saṅghato gaṇhāmī’’tiādinā vuttamātikābhedaṃ dāyakassa viññāpetvāti attho. ‘‘Ekavāranti yāva tasmiṃ āvāse vasanti bhikkhū , sabbe labhantī’’ti gaṇṭhipadesu vuttaṃ. Ayaṃ panettha adhippāyo – ekavāranti na ekadivasaṃ sandhāya vuttaṃ, yattakā pana bhikkhū tasmiṃ āvāse vasanti, te sabbe. Ekasmiṃ divase gahitabhikkhū aññadā aggahetvā yāva ekavāraṃ sabbe bhikkhū bhojitā hontīti jānāti ce, ye jānanti, te gahetvā gantabbanti. Paṭibaddhakālato paṭṭhāyāti tattheva vāsassa nibaddhakālato paṭṭhāya.
「已登录者」,即母表。「从僧团八位比库」,此处应连接为:「已登录母表者,八位比库」。在指定食、邀请食等僧团食的母表中,依邀请食母表的登录,应由食物指定者或自己从僧团指定后领取前往,不得自己喜欢就领取,此为意趣。「登录母表」者,意为以「我从僧团领取」等所说母表之分类告知施主。「一次」,在结点词句中说:「只要住在该住处的比库,全部都得到」。此处的意趣是:「一次」并非指一日而说,而是指住在该住处的所有比库。若知道「在一日中领取的比库,其他时候不领取,直到一次所有比库都受食」,则知道者应领取前往。「从约定时起」者,即从该处住的约定时起。
Nimantanabhattakathāvaṇṇanā niṭṭhitā. · 邀请食注释之阐释已毕。
Salākabhattakathāvaṇṇanā筹食注释之阐释
§211
211.Upanibandhitvāti likhitvā. Gāmavasenapīti yebhuyyena samalābhagāmavasenapi. Bahūni salākabhattānīti tiṃsaṃ vā cattārīsaṃ vā bhattāni. Sace hontīti ajjhāharitvā yojetabbaṃ. Sallakkhetvāti tāni bhattāni pamāṇavasena sallakkhetvā. Niggahena datvāti dūraṃ gantuṃ anicchantassa niggahena sampaṭicchāpetvā. Puna vihāraṃ āgantvāti ettha vihāraṃ anāgantvā bhattaṃ gahetvā pacchā vihāre attano pāpetvā bhuñjitumpi vaṭṭati. Ekagehavasenāti vīthiyampi ekapasse gharapāḷiyā vasena. Uddisitvāpīti ‘‘asukakule salākabhattāni tuyhaṃ pāpuṇantī’’ti vatvā.
「登记」者,即书写。「依村」者,大多依同等利益村。「众多筹食」者,三十或四十份食物。「若有」者,应插入连接。「观察」者,依量观察那些食物。「以拒绝给予」者,以拒绝使不愿远行者接受。「再回到寺院」者,此处不回到寺院而领取食物,之后在寺院使自己得到而食用也是允许的。「依一家」者,在街道中也依一侧的房屋行列。「指定后」者,说「某家的筹食归你得到」后。
§212
212.Vāragāmeti atidūrattā vārena gantabbagāme. Saṭṭhito vā paṇṇāsato vāti daṇḍakammatthāya udakaghaṭaṃ sandhāya vuttaṃ. Vihāravāroti sabbabhikkhūsu bhikkhāya gatesu vihārarakkhaṇavāro. Nesanti vihāravārikānaṃ. Phātikammamevāti vihārarakkhaṇakiccassa pahonakapaṭipādanameva. Dūrattā niggahetvāpi vārena gahetabbo gāmo vāragāmo. Vihāravāre niyuttā vihāravārikā, vārena vihārarakkhaṇakā. Aññathattanti pasādaññathattaṃ. Phātikammameva bhavantīti vihārarakkhaṇatthāya saṅghena dātabbā atirekalābhā honti. Ekasseva pāpuṇantīti divase divase ekekasseva pāpitānīti attho. Saṅghanavakena laddhakāleti divase divase ekekassa pāpitāni dve tīṇi ekacārikabhattāni teneva niyāmena attano pāpuṇanaṭṭhāne saṅghanavakena laddhakāle.
「轮流村」者,因过远而应轮流前往的村。「六十或五十」者,关于水罐,为杖作业而说。「寺院轮」者,当所有比库外出乞食时的寺院守护轮。「带来」者,为寺院轮值者。「只是足够的作业」者,只是寺院守护事务的足够供给。因过远而以拒绝应轮流领取的村为轮流村。在寺院轮中被指派者为寺院轮值者,轮流守护寺院者。「变异」者,信心的变异。「只是足够的作业」者,为寺院守护,僧团应给予的额外利益。「只归一人得到」者,意为日日只归一人得到。「以僧团新法得到时」者,日日归一人得到的两三份独行食,以该规则在自己得到处以僧团新法得到时。
Yassakassaci sammukhībhūtassa pāpetvāti ettha ‘‘yebhuyyena ce bhikkhū bahisīmagatā honti, sammukhībhūtassa yassa kassaci pāpetabbaṃ sabhāgattā ekena laddhaṃ sabbesaṃ hoti, tasmimpi asati attano pāpetvā dātabba’’nti gaṇṭhipadesu vuttaṃ. Rasasalākanti ucchurasasalākaṃ. Salākavasena pana gāhitattā na sāditabbāti idaṃ asāruppavasena vuttaṃ, na dhutaṅgabhedavasena. ‘‘Saṅghato nirāmisasalākā…pe… vaṭṭatiyevā’’ti hi visuddhimagge (visuddhi. 1.26) vuttaṃ. Sāratthadīpaniyampi (sārattha. ṭī. cūḷavagga 3.325) – saṅghato nirāmisasalākāpi vihāre pakkabhattampi vaṭṭatiyevāti sādhāraṇaṃ katvā visuddhimagge (visuddhi. 1.26) vuttattā, ‘‘evaṃ gāhite sāditabbaṃ, evaṃ na sāditabba’’nti visesetvā avuttattā ca ‘‘bhesajjādisalākāyo cettha kiñcāpi piṇḍapātikānampi vaṭṭanti, salākavasena pana gāhitattā na sāditabbā’’ti ettha adhippāyo vīmaṃsitabbo. Yadi hi bhesajjādisalākā salākavasena gāhitā na sāditabbā siyā, ‘‘saṅghato nirāmisasalākā vaṭṭatiyevā’’ti na vadeyya, ‘‘atirekalābho saṅghabhattaṃ uddesabhatta’’ntiādivacanato (mahāva. 128) ca ‘‘atirekalābhaṃ paṭikkhipāmī’’ti salākavasena gāhetabbaṃ bhattameva paṭikkhittaṃ, na bhesajjaṃ. Saṅghabhattādīni hi cuddasa bhattāniyeva tena na sāditabbānīti vuttāni. Khandhakabhāṇakānaṃ vā matena idha evaṃ vuttanti gahetabbanti vuttaṃ. Aggato dātabbā bhikkhā aggabhikkhā. Aggabhikkhāmattanti ekakaṭacchubhikkhāmattaṃ. Laddhā vā aladdhā vā svepi gaṇheyyāsīti laddhepi appamattatāya vuttaṃ. Tenāha ‘‘yāvadatthaṃ labhati…pe… alabhitvā sve gaṇheyyāsīti vattabbo’’ti. Aggabhikkhamattanti hi ettha matta-saddo bahubhāvaṃ nivatteti.
「使任何现前者得到」,此处在结点词句中说:「若大多数比库离开界外,应使任何现前者得到,因同类故一人得到即所有人得到,若彼也不在,应使自己得到后给予」。「味筹」者,甘蔗汁筹。但因以筹方式领取故不应享用,此依不相应而说,非依头陀支分类。因为在《清净道论》中说:「从僧团的无染筹……乃至……确实允许」。在《义灯疏钞》中也说:「从僧团的无染筹,在寺院的煮食也确实允许」,因在《清净道论》中作为共通而说,且未区别说「如此领取应享用,如此不应享用」,故「此处虽然药等筹对乞食者也允许,但因以筹方式领取故不应享用」,此处的意趣应审察。若药等筹以筹方式领取不应享用,则不应说「从僧团的无染筹确实允许」,且从「额外利益、僧团食、指定食」等语,「我拒绝额外利益」,以筹方式应领取的只是食物被拒绝,非药。因为僧团食等十四种食被说为不应享用。或依篇集诵者的见解,此处如此说应理解。「应给予最上乞食」者,最上比库乞食。「最上乞食量」者,一钵食量。「得到或未得到,明日也应领取」者,即使得到,因量少而说。故说「得到足够……乃至……未得到明日应领取,应如此说」。「最上乞食量」,此处「量」字遮止多数。
Salākabhattaṃ nāma vihāreyeva uddisīyati vihārameva sandhāya dīyamānattāti āha ‘‘vihāre apāpitaṃ panā’’tiādi. Tatra āsanasālāyāti tasmiṃ gāme āsanasālāya. Vihāraṃ ānetvā gāhetabbanti tathā vatvā tasmiṃ divase dinnabhattaṃ vihārameva ānetvā ṭhitikāya gāhetabbaṃ. Tatthāti tasmiṃ disābhāge. Taṃ gahetvāti taṃ vāragāmasalākaṃ attanā gahetvā. Tenāti yo attano pattavāragāme salākaṃ disāgamikassa adāsi, tena. Anatikkamanteyeva tasmiṃ tassa salākā gāhetabbāti yasmā upacārasīmaṭṭhasseva salākā pāpuṇāti, tasmā tasmiṃ disaṃgamike upacārasīmaṃ anatikkanteyeva tassa disaṃgamikassa pattasalākā attano pāpetvā gāhetabbā.
「筹食」者,只在寺院指定,因关于寺院而给予,故说「未在寺院得到」等。其中「在集会堂」者,在该村的集会堂。「应带到寺院领取」者,如此说后,该日给予的食物应带到寺院依登录领取。「在那里」者,在该方分。「领取那个」者,自己领取那个轮流村筹。「由他」者,由将自己得到的轮流村筹给予方行者的人。「在未越过时,在该处应使他领取筹」者,因为只有近行界处的筹得到,故在该方行者未越过近行界时,应使自己得到该方行者得到的筹后领取。
Devasikaṃpāpetabbāti upacārasīmāyaṃ ṭhitassa yassa kassaci vassaggena pāpetabbā. Evaṃ etesu anāgatesu āsannavihāre bhikkhūnaṃ bhuñjituṃ vaṭṭati, itarathā saṅghikaṃ hoti. Anāgatadivaseti ettha kathaṃ tesaṃ bhikkhūnaṃ āgatānāgatabhāvo viññāyatīti ce? Yasmā tato tato āgatā bhikkhū tasmiṃ gāme āsanasālāya sannipatanti, tasmā tesaṃ āgatānāgatabhāvo sakkā viññātuṃ. Amhākaṃ gocaragāmeti salākabhattadāyakānaṃ gāme. Bhuñjituṃ āgacchantīti ‘‘mahāthero ekakova vihāre ohīno avassaṃ sabbasalākā attano pāpetvā ṭhito’’ti maññamānā āgacchanti.
「应日日使得到」者,应以雨安居使任何住在近行界的人得到。如此在这些未来者中,邻近寺院的比库允许食用,否则成为僧团的。「未来日」,此处若问:如何知道那些比库的已来未来状态?因为从各处来的比库在该村的集会堂集合,故能知道他们的已来未来状态。「我们的行处村」者,在筹食施主的村。「来食用」者,想「大长老独自留在寺院,必定使所有筹归自己得到而住」而来。
Salākabhattakathāvaṇṇanā niṭṭhitā. · 筹食注释之阐释已毕。
Pakkhikabhattādikathāvaṇṇanā半月食等注释之阐释
§213
213. Abhilakkhitesu catūsu pakkhadivasesu dātabbaṃ bhattaṃ pakkhikaṃ. Abhilakkhitesūti ettha abhīti upasāramattaṃ, lakkhaṇiyesuiccevattho, uposathasamādānadhammassavanapūjāsakkārādikaraṇatthaṃ lakkhitabbesu sallakkhetabbesu upalakkhetabbesūti vuttaṃ hoti. Sve pakkhoti ajjapakkhikaṃ na gāhetabbanti aṭṭhamiyā bhuñjitabbaṃ, sattamiyā bhuñjanatthāya na gāhetabbaṃ, dāyakehi niyamitadivaseneva gāhetabbanti attho. Tenāha ‘‘sace panā’’tiādi. Sve lūkhanti ajja āvāhamaṅgalādikaraṇato atipaṇītaṃ bhojanaṃ karīyati, sve tathā na bhavissati, ajjeva bhikkhū bhojessāmāti adhippāyo. Sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.325) pana aññathā vuttaṃ. Pakkhikabhattato uposathikabhattassa bhedaṃ dassento āha ‘‘uposathaṅgāni samādiyitvā’’tiādi. Uposathe dātabbaṃ bhattaṃ uposathikaṃ.
213. 在标定的四个半月日中应施之食,名为半月食。「在标定的」者,此中「阿毗」仅为前缀,「在应标记的」是其义,即为了受持伍波萨他、听法、供养、恭敬等之目的而应标记、应观察、应确定者,如是说。「明日的半月」者,今日的半月食不应接受,即在第八日应食用,为了在第七日食用而不应接受,施主们应仅在确定的日子施予,此为其义。因此说「然而若」等。「明日粗劣」者,今日因迎娶婚礼等之故而制作极精美的食物,明日将不如是,今日即令比库们食用,此为意趣。然而在《义灯》中则说为另一种方式。为显示半月食与伍波萨他食之差别而说「受持伍波萨他支」等。在伍波萨他日应施之食,名为伍波萨他食。
Pakkhikabhattādikathāvaṇṇanā niṭṭhitā. · 半月食等注释之阐释已毕。
Āgantukabhattādikathāvaṇṇanā客比库食等注释之阐释
§214
214.Nibandhāpitanti ‘‘asukavihāre āgantukā bhuñjantū’’ti niyamitaṃ. Gamiko āgantukabhattampīti gāmantarato āgantvā avūpasantena gamikacittena vasitvā puna aññattha gacchantaṃ sandhāya vuttaṃ, āvāsikassa pana gantukāmassa gamikabhattameva labbhati. ‘‘Lesaṃ oḍḍetvā’’ti vuttattā lesābhāvena yāva gamanaparibandho vigacchati, tāva bhuñjituṃ vaṭṭatīti ñāpitanti daṭṭhabbaṃ.
214. 「被指定」者,即「在某寺中让来客食用」如是确定。「行者亦得来客食」者,此是指从村落间来到、以未止息的行者之心而住、又将前往他处者而说,然而对于住寺者若欲前往,则仅得行者食。因说「舍弃他们的份」之故,应知以无份之故,直至行去的障碍消失为止,可以食用,如是显示。
Dhurabhattādikathāvaṇṇanā负担食等说之解释
§215
215.Taṇḍulādīni pesenti…pe… vaṭṭatīti abhihaṭabhikkhattā vaṭṭati.
215. 「送来米等……乃至……可以」者,因是被带来的比库食故可以。
§216
216.Tathā paṭiggahitattāti bhikkhānāmena paṭiggahitattā. Pattaṃ pūretvā thaketvā dinnanti ‘‘guḷakabhattaṃ demā’’ti dinnaṃ. Sesaṃ suviññeyyameva.
216. 「如是接受故」者,因以比库们之名而接受故。「填满钵后堆积而施」者,即「我们施予团食」如是施予。其余极易了知。
Piṇḍapātabhājanakathāvaṇṇanā niṭṭhitā. · 钵食分配说之解释已毕。
Gilānapaccayabhājanakathāvaṇṇanā病缘药分配说之解释
§217
217. Ito paraṃ paccayānukkamena senāsanabhājanakathāya vattabbāyapi tassā mahāvisayattā, gilānapaccayabhājanīyakathāya pana appavisayattā, piṇḍapātabhājanīyakathāya anulomattā ca tadanantaraṃ taṃ dassetumāha ‘‘gilānapaccayabhājanīyaṃ panā’’tiādi. Tattha rājarājamahāmattāti upalakkhaṇamattamevetaṃ. Brāhmaṇamahāsālagahapatimahāsālādayopi evaṃ karontiyeva. Ghaṇṭiṃ paharitvātiādi heṭṭhā vuttanayattā ca pākaṭattā ca suviññeyyameva. Upacārasīmaṃ…pe… bhājetabbanti idaṃ saṅghaṃ uddissa dinnattā vuttaṃ. Kumbhaṃ pana āvajjetvāti kumbhaṃ disāmukhaṃ katvā. Sace thinaṃ sappi hotīti kakkhaḷaṃ sappi hoti. Thokaṃ thokampi pāpetuṃ vaṭṭatīti evaṃ kate ṭhitikāpi tiṭṭhati. Siṅgiveramaricādibhesajjampi avasesapattathālakādisamaṇaparikkhāropīti iminā na kevalaṃ bhesajjameva gilānapaccayo hoti, atha kho avasesaparikkhāropi gilānapaccaye antogadhoyevāti dasseti.
217. 此后虽应依资具之次第而说卧坐具分配之论,然因其范围广大,而病者资具分配之论范围较小,且与钵食分配之论相顺,故为显示彼,紧接其后而说「然而病者资具分配」等。其中「王、大臣」者,此仅为举例。婆罗门大富者、居士大富者等亦如是作。「敲击铜锣」等,因下文所说之方式及其明显性故,极易了知。「应在界内……乃至……分配」者,此因是对僧团施予故而说。「然而倾斜瓶」者,即使瓶口朝向方位。「若酥油是稠的」者,即酥油是坚硬的。「可以一点一点地使其流出」者,如是作时,其稳定性亦得以保持。「生姜胡椒等药物亦是其余钵、碗等沙门资具」者,以此显示不仅药物是病者资具,而且其余资具亦包含在病者资具中。
Gilānapaccayabhājanakathāvaṇṇanā niṭṭhitā. · 病缘药分配说之解释已毕。
Senāsanaggāhakathāvaṇṇanā住所受取说之解释
§218
218. Senāsanabhājanakathāyaṃ senāsanaggāhe vinicchayoti senāsanabhājanamevāha. Tattha utukāle senāsanaggāho ca vassāvāse senāsanaggāho cāti kālavasena senāsanaggāho nāma duvidho hotīti yojanā. Tattha utukāleti hemantagimhānautukāle. Vassāvāseti vassānakāle. Bhikkhuṃ uṭṭhāpetvā senāsanaṃ dātabbaṃ, akālo nāma natthi dāyakehi ‘‘āgatānāgatassa cātuddisassa saṅghassa dammī’’ti dinnasaṅghikasenāsanattā. Ekekaṃ pariveṇanti ekekassa bhikkhussa ekekaṃ pariveṇaṃ. Tatthāti tasmiṃ laddhapariveṇe. Dīghasālāti caṅkamanasālā. Maṇḍalamāḷoti upaṭṭhānasālā. Anudahatīti pīḷeti. Adātuṃ na labhatīti iminā sañcicca adentassa paṭibāhane pavisanato dukkaṭanti dīpeti. Jambudīpe panāti ariyadese bhikkhū sandhāya vuttaṃ. Te kira tathā paññāpenti.
218. 在卧坐具分配之论中,「卧坐具取得之决定」者,即说卧坐具分配。其中「在季节时的卧坐具取得与在雨安居的卧坐具取得」者,应连接为:依时节而言,卧坐具取得有二种。其中「季节时」者,即在冬季、夏季、季节时。「雨安居」者,即在雨季时。应令比库起身而施予卧坐具,无所谓非时,因是施主们「我施予已来、未来、四方僧团」如是施予的僧团卧坐具故。「各各的住处」者,即各各比库的各各住处。「在彼处」者,即在所得的住处中。「长堂」者,即经行堂。「圆亭」者,即侍奉堂。「压迫」者,即逼迫。「不得不施」者,以此显示对故意不施者,从进入时起为恶作。「然而在阎浮提」者,此是指圣地的比库们而说。据说他们如是规定。
§219
219.Nagocaragāmo ghaṭṭetabboti vuttamevatthaṃ vibhāveti ‘‘na tattha manussā vattabbā’’tiādinā. Vitakkaṃ chinditvāti ‘‘iminā nīhārena gacchantaṃ disvā nivāretvā paccaye dassantī’’ti evarūpaṃ vitakkaṃ anuppādetvā. Tesu ce ekoti tesu manussesu eko paṇḍitapuriso. Bhaṇḍapaṭicchādananti paṭicchādanabhaṇḍaṃ, sarīrapaṭicchādanaṃ cīvaranti attho. Suddhacittattāva anavajjanti idaṃ pucchitakkhaṇe kāraṇācikkhaṇaṃ sandhāya vuttaṃ na hoti asuddhacittassapi pucchitapañhavissajjane dosābhāvā. Evaṃ pana gate maṃ pucchissantīti saññāya agamanaṃ sandhāya vuttanti daṭṭhabbaṃ.
「不应前往村落」者,以「不应在那里对人说」等语,阐明所说之义。「断除寻」者,不生起「以此方式前往时,见到后将阻止并给予资具」这样的寻。「若彼等中有一人」者,若彼等人中有一位智者。「覆身之物」者,覆身之物品,即覆身之衣,此为其义。「唯因心清净故无过」者,此是就被问时说明理由而说,并非心不清净者回答所问之问也有过失。然而应知,此是就「以『如此前往,他们将问我』之想而不前往」而说。
Paṭijaggitabbānīti khaṇḍaphullābhisaṅkharaṇasammajjanādīhi paṭijaggitabbāni. Muṇḍavedikāyāti cetiyassa hammiyavedikāya ghaṭākārassa upari caturassavedikāya. Kattha pucchitabbanti pucchāya yato pakatiyā labbhati, tattha pucchitabbanti vissajjanā. Kasmā pucchitabbantiādi yato pakatiyā labbhati, tatthāpi pucchanassa kāraṇasandassanatthaṃ vuttaṃ. Paṭikkammāti vihārato apasakkitvā. Tamatthaṃ dassento ‘‘yojanadviyojanantare hotī’’ti āha. Upanikkhepanti khettaṃ vā nāḷikerādiārāmaṃ vā kahāpaṇādīni vā ārāmikānaṃ niyyātetvā ‘‘ito uppannā vaḍḍhi vassāvāsikatthāya hotū’’ti dinnaṃ. Vattaṃ katvāti tasmiṃ senāsane kattabbavattaṃ katvā. Iti saddhādeyyeti evaṃ heṭṭhā vuttanayena saddhāya dātabbe vassāvāsikalābhavisayeti attho.
「应守护」者,应以修补破损、扫除等守护。「在圆台上」者,在塔庙的楼阁台上,在瓶形之上的四方台上。「何处应问」者,「在何处依常规可得,应在那里问」,此为解答。「为何应问」等,为显示即使在依常规可得之处,询问之理由,故说此。「退后」者,从精舍退出。为显示此义,说「在一由旬或二由旬之间」。「寄托」者,将田地、椰子等园林、咖哈巴那等交给园民,说「从此所生之增益,作为瓦萨住者之用」而给予。「作职务后」者,在彼住处作应作之职务后。「如是信施」者,如此以下述方式,在信而施之瓦萨住者所得之范围,此为其义。
Vatthu panāti tatruppāde uppannarūpiyaṃ, tañca ‘‘tato catupaccayaṃ paribhuñjathā’’ti dinnakhettādito uppannattā kappiyakārakānaṃ hatthe ‘‘kappiyabhaṇḍaṃ paribhuñjathā’’ti dāyakehi dinnavatthusadisaṃ hotīti āha ‘‘kappiyakārakānañhī’’tiādi. Saṅghasuṭṭhutāyāti saṅghassa hitāya . Puggalavaseneva kātabbanti parato vakkhamānanayena bhikkhū cīvarena kilamanti, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatītiādinā puggalaparāmāsavaseneva kātabbaṃ, ‘‘saṅgho cīvarena kilamatī’’tiādinā pana saṅghaparāmāsavasena na kātabbaṃ. Kappiyabhaṇḍavasenāti sāmaññato vuttamevatthaṃ vibhāvetuṃ ‘‘cīvarataṇḍulādivaseneva cā’’ti vuttaṃ. Ca-kāro cettha panasaddatthe vattati, na samuccayattheti daṭṭhabbaṃ. Puggalavaseneva kappiyabhaṇḍavasena ca apalokanappakāraṃ dassetuṃ ‘‘taṃ pana evaṃ kattabba’’ntiādi vuttaṃ.
「然而本金」者,从彼所生之金钱,而彼「从那里享用四资具」所给予之田地等所生,在净人手中,如同施者说「享用净物」所给予之本金,故说「对净人而言」等。「为僧团之利益」者,为僧团之利。「唯应以个人方式作」者,以下将说之方式,比库们为衣而劳苦,「这么多米的份额,比库们作衣是否合适」等,唯应以提及个人之方式作,然而不应以「僧团为衣而劳苦」等提及僧团之方式作。「以净物方式」者,为阐明一般所说之义,故说「唯以衣、米等方式」。此处「及」字应知用于「亦」义,非用于集合义。为显示唯以个人方式及以净物方式之求听方法,故说「然而应如此作」等。
Cīvarapaccayaṃ sallakkhetvāti saddhādeyyatatruppādavasena tasmiṃ vassāvāse labbhamānacīvarasaṅkhātaṃ paccayaṃ ‘‘ettaka’’nti paricchinditvā. Senāsanassāti senāsanaggāhāpaṇassa. Vuttanti mahāaṭṭhakathāyaṃ vuttaṃ. Kasmā evaṃ vuttanti āha ‘‘evañhī’’tiādi, senāsanaggāhāpakassa attanāva attano gahaṇaṃ asāruppaṃ, tasmā ubho aññamaññaṃ gāhessantīti adhippāyo. Sammatasenāsanaggāhāpakassa āṇattiyā aññena gahitopi gāho ruhatiyevāti veditabbaṃ. Aṭṭhapi soḷasapi jane sammannituṃ vaṭṭatīti visuṃ visuṃ sammannituṃ vaṭṭati, udāhu ekatoti? Ekatopi vaṭṭati. Ekakammavācāya sabbepi ekato sammannituṃ vaṭṭati. Niggahakammameva hi saṅgho saṅghassa na karoti. Sammutidānaṃ pana bahūnampi ekato kātuṃ vaṭṭati. Teneva sattasatikakkhandhake ubbāhikasammutiyaṃ aṭṭhapi janā ekato sammatāti. Āsanagharanti paṭimāgharaṃ. Maggoti upacārasīmabbhantaragate gāmābhimukhamagge katasālā vuccati, evaṃ pokkharaṇirukkhamūlādīsupi. Rukkhamūlādayo channā kavāṭabaddhāva senāsanaṃ. Ito parāni suviññeyyāni.
「观察衣资具」者,以信施在彼所生之方式,确定在彼瓦萨住处所得之衣名为资具为「如此多」。「住处之」者,住处分配者之。「已说」者,在大注疏中已说。「为何如此说」者,说「如此」等,住处分配者自己取自己不适当,故两者将互相取,此为意趣。应知,以被认可之住处分配者之命令,由他人所取之取也成立。「可认可八人或十六人」者,可分别认可,或一起认可耶?一起也可。以一甘马语,可一起认可全部。僧团确实不对僧团作惩治甘马。然而给予认可,即使对多人,也可一起作。因此在七百篇集中,在搬运者认可中,八人也一起被认可。「坐堂」者,等候堂。「道」者,在近行界内,在往村之道上所作之亭,如此说,在池塘、树下等处也如此。树下等有覆盖、有门闩者为住处。此后诸事易知。
§220
220. Mahālābhapariveṇakathāyaṃ labhantīti tatra vāsino bhikkhū labhanti. Vijaṭetvāti ekekassa pahonakappamāṇena viyojetvā. Āvāsesūti senāsanesu. Pakkhipitvāti ettha pakkhipanaṃ nāma tesu vasantānaṃ ito uppannavassāvāsikadānaṃ. Pavisitabbanti aññehi bhikkhūhi tasmiṃ mahālābhe pariveṇe vasitvā cetiye vattaṃ katvāva lābho gahetabboti adhippāyo.
在大利益住处之说中,「得」者,住在那里之比库们得。「分配后」者,以各人适当之量分配后。「在住处」者,在住所。「投入后」者,此处投入者,即对住在彼等处者,从此所生之瓦萨住者布施。「应进入」者,其他比库们住在彼大利益住处,作塔庙之职务后,才应取利益,此为意趣。
§221
221.Paccayaṃ vissajjetīti cīvarapaccayaṃ nādhivāseti. Ayampīti tena vissajjitapaccayopi. Pādamūle ṭhapetvā sāṭakaṃ dentīti paccayadāyakā denti. Etena gahaṭṭhehi pādamūle ṭhapetvā dinnampi paṃsukūlikānampi vaṭṭatīti dasseti. Atha vassāvāsikaṃ demāti vadantīti ettha ‘‘paṃsukūlikānaṃ na vaṭṭatī’’ti ajjhāharitvā yojetabbaṃ. Vassaṃ vutthabhikkhūnanti paṃsukūlikato aññesaṃ bhikkhūnaṃ. Upanibandhitvā gāhetabbanti ‘‘imasmiṃ rukkhe vā maṇḍape vā vasitvā cetiye vattaṃ katvā gaṇhathā’’ti evaṃ upanibandhitvā gāhetabbaṃ.
「拒绝资具」者,不接受衣资具。「此也」者,被彼拒绝之资具也。「置于足下给衣」者,资具施者给予。以此显示,在家人置于足下所给予者,对尘堆衣者也可。「然后说『我们给瓦萨住者』」者,此处应加入「对尘堆衣者不可」而连接。「瓦萨已住之比库们」者,除尘堆衣者外之其他比库们。「附带条件后应令取」者,「住在此树或亭中,作塔庙之职务后取」,如此附带条件后应令取。
Pāṭipadaaruṇatotiādi vassūpanāyikadivasaṃ sandhāya vuttaṃ. Antarāmuttakaṃ pana pāṭipadaṃ atikkamitvāpi gāhetuṃ vaṭṭati. ‘‘Kattha nu kho vasissāmi, kattha vasantassa phāsu bhavissati, kattha vā paccaye labhissāmī’’ti evaṃ uppannena vitakkena caratīti vitakkacāriko. Idāni yaṃ dāyakā pacchimavassaṃvutthānaṃ vassāvāsikaṃ deti, tattha paṭipajjanavidhiṃ dassetuṃ ‘‘pacchimavassūpanāyikadivase panā’’tiādi āraddhaṃ. Āgantuko ce bhikkhūti cīvare gāhite pacchā āgato āgantuko bhikkhu. Pattaṭṭhāneti vassaggena āgantukabhikkhuno pattaṭṭhāne. Paṭhamavassūpagatāti āgantukassa āgamanato puretarameva pacchimikāya vassūpanāyikāya vassūpagatā. Laddhaṃ laddhanti punappunaṃ dāyakānaṃ santikā āgatāgatasāṭakaṃ.
「入雨期日之艰难」等,是就雨安居入期日而说。然而,中间遗漏的入期日,即使超过了入期日也允许受取。「我将住在何处?住在何处会安乐?或者在何处能获得资具?」如是生起寻思而行,名为寻思行者。现在,为了显示施主在后雨安居结束时所施予的雨安居衣的受取方法,故说「然而在后雨安居入期日」等。「若比库是客比库」者,是在衣已被受取之后才到来的客比库。「在应得处」者,在因雨安居而来的客比库的应得处。「已入前雨安居者」者,在客比库到来之前,就已经在后雨安居入期日入了雨安居者。「所得之得」者,是从施主处一再前来所得的衣。
Sādiyantāpi hi teneva vassāvāsikassa sāminoti chinnavassattā vuttaṃ. Paṭhamameva katikāya katattā ‘‘neva adātuṃ labhantī’’ti vuttaṃ, dātabbaṃ vārentānaṃ gīvā hotīti adhippāyo. Tesameva dātabbanti vassūpagatesu aladdhavassāvāsikānaṃ ekaccānameva dātabbaṃ. Bhatiniviṭṭhanti bhatiṃ katvā viya niviṭṭhaṃ pariyiṭṭhaṃ. Bhatiniviṭṭhanti vā pānīyupaṭṭhānādibhatiṃ katvā laddhaṃ. Saṅghikaṃ panātiādi kesañci vādadassanaṃ. Tattha saṅghikaṃ pana apalokanakammaṃ katvā gāhitanti tatruppādaṃ sandhāya vuttaṃ. Tattha apalokanakammaṃ katvā gāhitanti ‘‘chinnavassāvāsikañca idāni uppajjanakavassāvāsikañca imesaṃ dātuṃ ruccatī’’ti anantare vuttanayena apalokanaṃ katvā gāhitaṃ saṅghena dinnattā vibbhantopi labhateva, pageva chinnavasso. Paccayavasena gāhitaṃ pana temāsaṃ vasitvā gahetuṃ attanā dāyakehi ca anumatattā bhatiniviṭṭhampi chinnavassopi vibbhantopi na labhatīti keci ācariyā vadanti. Idañca pacchā vuttattā pamāṇaṃ, teneva vassūpanāyikadivase evaṃ dāyakehi dinnaṃ vassāvāsikaṃ gahitabhikkhuno vassacchedaṃ akatvā vāsova heṭṭhā vihito, na pānīyupaṭṭhānādibhatikaraṇamattaṃ. Yadi hi taṃ bhatiniviṭṭhameva siyā, bhatikaraṇameva vidhātabbaṃ, tasmā vassaggena gāhitaṃ chinnavassādayo na labhantīti veditabbaṃ.
「即使他们接受,也是那雨安居衣的主人」者,因为雨安居已断,故如是说。因为在最初的咖提那衣时已作,故说「他们不得施予」,意思是:对于那些想要施予者,脖子就在那里。「应施予他们中的某些」者,应施予那些已入雨安居而未得雨安居衣者中的某些人。「如同供养而得」者,如同作了供养一般而得,被围绕。或者「供养而得」者,是作了水的侍奉等供养而得。「然而僧团的」等,是某些人的见解主张。其中「然而僧团的,作了求听甘马而受取」者,是就那里的生起而说。其中「作了求听甘马而受取」者,「对于这些断雨安居衣者和现在生起的雨安居衣者,你们是否同意施予?」如是按照后面所说的方式作了求听而受取,因为是僧团所施予的,即使离去者也确实能得,何况是断雨安居者。然而「依资具而受取的,住满三个月后才能受取,因为自己和施主都同意,即使是供养而得者、断雨安居者、离去者都不能得」,某些老师如是说。这是后面所说的,故为量。因此,在雨安居入期日,施主如是施予的雨安居衣,对于已受取的比库,不作雨安居的断绝,只是下面所规定的安居,不仅仅是水的侍奉等供养的作为。如果那只是供养而得,就应该只规定供养的作为。因此,应当知道:依雨安居而受取的,断雨安居者等不能得。
‘‘Idha, bhikkhave, vassaṃvuttho bhikkhu vibbhamati, saṅghasseva ta’’nti (mahāva. 374-375) vacanato ‘‘vataṭṭhāne…pe… saṅghikaṃ hotī’’ti vuttaṃ . Saṅghikaṃ hotīti etena vutthavassānampi vassāvāsikabhāgo saṅghikato amocito tesaṃ vibbhamena saṅghiko hotīti dasseti. Manusseti dāyakamanusse. Labhatīti ‘‘mama pattabhāvaṃ etassa dethā’’ti dāyake sampaṭicchāpenteneva saṅghikato viyojitaṃ hotīti vuttaṃ. Varabhāgaṃ sāmaṇerassāti tassa paṭhamagāhattā, therena pubbe paṭhamabhāgassa gahitattā, idāni gayhamānassa dutiyabhāgattā ca vuttaṃ.
从「诸比库,于此,住雨安居的比库离去,那是僧团的」这一言教,说「在誓愿处……僧团的」。「是僧团的」者,以此显示:即使是已住雨安居者的雨安居衣份额,也未从僧团性中解脱,他们离去时就成为僧团的。「人」者,施主人。「得」者,说「请你们把我的应得份额给他」,如是让施主接受,就从僧团性中分离了。「沙玛内拉得上等份额」者,因为他最先受取,长老先前已受取第一份额,现在正受取的是第二份额,故如是说。
§222
222. Idāni antarāmuttasenāsanaggāhaṃ dassetuṃ ‘‘ayamaparopī’’tyādimāha. Tattha aparopīti pubbe vuttasenāsanaggāhadvayato aññopīti attho. Nanu ca ‘‘ayaṃ senāsanaggāho nāma duvidho hoti utukāle ca vassāvāse cā’’ti vutto, atha kasmā ‘‘ayamaparopī’’tyādi vuttoti codanaṃ sandhāyāha ‘‘divasavasena hī’’tiādi. Aparajjugatāya āsāḷhiyāti paṭhamavassūpanāyikadivasabhūtaṃ āsāḷhipuṇṇamiyā pāṭipadaṃ sandhāya vuttaṃ, māsagatāya āsāḷhiyāti dutiyavassūpanāyikadivasabhūtasāvaṇapuṇṇamiyā pāṭipadaṃ. Aparajjugatāya pavāraṇāti assayujapuṇṇamiyā pāṭipadaṃ.
现在,为了显示中间遗漏的住所受取,故说「这也是另一种」等。其中「另一种」者,意思是:不同于前面所说的两种住所受取。「然而,『这住所受取有两种:在季节时和在雨安居时』,如是已说,那么为何说『这也是另一种』?」为了回答这一质问,故说「因为依日」等。「在另一半月的阿萨荼月」者,是就作为第一雨安居入期日的阿萨荼月满月的入期日而说。「在月的阿萨荼月」者,是第二雨安居入期日,即沙瓦纳月满月的入期日。「在另一半月的自恣」者,是阿萨尤迦月满月的入期日。
§223
223.Utukāle paṭibāhituṃ na labhatīti hemantagimhesu aññe sampattabhikkhū paṭibāhituṃ na labhati. Navakammanti navakammasammuti. Akatanti aparisaṅkhataṃ. Vippakatanti aniṭṭhitaṃ. Ekaṃ mañcaṭṭhānaṃ datvāti ekaṃ mañcaṭṭhānaṃ puggalikaṃ datvā. Tibhāganti tatiyabhāgaṃ. Evaṃ vissajjanampi thāvarena thāvaraṃ parivattanaṭṭhāneyeva pavisati, na itarathā sabbasenāsanavissajjanato . Sace saddhivihārikādīnaṃ dātukāmo hotīti sace so saṅghassa bhaṇḍaṭhapanaṭṭhānaṃ vā aññesaṃ bhikkhūnaṃ vasanaṭṭhānaṃ vā dātuṃ na icchati, attano saddhivihārikādīnaññeva dātukāmo hoti, tādisassa ‘‘tuyhaṃ puggalikameva katvā jaggāhī’’ti na sabbaṃ dātabbanti adhippāyo. Tatthassa kattabbavidhiṃ dassento āha ‘‘kamma’’ntiādi. Evañhītiādimhi cayānurūpaṃ tatiyabhāge vā upaḍḍhabhāge vā gahite taṃ bhāgaṃ dātuṃ labhatīti attho. Yenāti tesu dvīsu tīsu bhikkhūsu yena. So sāmīti tassā bhūmiyā vihārakaraṇe sova sāmī, taṃ paṭibāhitvā itarena na kātabbanti adhippāyo.
「在季节时不得拒绝」者,在冬季和夏季,其他已到达的比库不得拒绝。「新作」者,新作的决议。「未作」者,未考虑的。「未完成」者,未完成的。「施予一个床座处」者,施予一个个人的床座处。「三分之一」者,第三份额。如是,舍弃也只在常住者以常住者交换的场合才进入,不是在其他情况下舍弃一切住所。「若想施予同住弟子等」者,若他不想施予僧团的物品存放处或其他比库的居住处,只想施予自己的同住弟子等,对于这样的人,意思是:不应施予全部,「只为你个人而受取吧」。为了显示在那里应作的方法,故说「甘马」等。「如是」等中,意思是:随顺地,在三分之一或一半受取时,能够施予那一份额。「由谁」者,在那两个或三个比库中,由谁。「他是主人」者,在那土地的精舍建造中,他就是主人,意思是:拒绝他,其他人不应作。
§224
224.Akataṭṭhāneti senāsanato bahi cayādīnaṃ akataṭṭhāne. Cayaṃ vā pamukhaṃ vāti saṅghikasenāsanaṃ nissāya tato bahi bandhitvā ekaṃ senāsanaṃ vā. Bahikuṭṭeti kuṭṭato bahi, attano kataṭṭhāneti attho. Sesaṃ suviññeyyameva.
「未作处」者,在住所之外,堆积等的未作处。「堆积或门廊」者,依止僧团住所,在外面建造一个住所。「精舍之外」者,在精舍之外,意思是:自己所作之处。其余的极易了知。
Senāsanaggāhakathāvaṇṇanā niṭṭhitā. · 住所受取说之解释已毕。
Catupaccayasādhāraṇakathāvaṇṇanā四资具共通论释
§225
225. Catupaccayasādhāraṇakathāyaṃ sammatena appamattakavissajjakenāti ñattidutiyakammavācāya vā apalokanakammena vā sammatena appamattakavissajjakasammutiladdhena. Avibhattaṃ saṅghikabhaṇḍanti pucchitabbakiccaṃ natthīti ettha avibhattaṃ saṅghikabhaṇḍanti kukkuccuppattiākāradassanaṃ, evaṃ kukkuccaṃ katvā pucchitabbakiccaṃ natthi, apucchitvāva dātabbanti adhippāyo. Kasmāti ce? Ettakassa saṅghikabhaṇḍassa vissajjanatthāyeva samaggassa saṅghassa anumatiyā katasammutikammattā. Guḷapiṇḍe…pe… dātabboti ettha guḷapiṇḍaṃ tālapakkappamāṇanti veditabbaṃ. Piṇḍāya paviṭṭhassapīti idaṃ upalakkhaṇamattaṃ. Aññena kāraṇena bahisīmagatassapi eseva nayo. Odanapaṭivīsoti saṅghabhattādisaṅghikaodanapaṭivīso. Antoupacārasīmāyaṃ ṭhitassāti anādare sāmivacanaṃ, antoupacārasīmāyaṃ ṭhitasseva gāhetuṃ vaṭṭati, na bahiupacārasīmaṃ pattassāti attho. Vuttañhetaṃ aṭṭhakathāyaṃ (cūḷava. aṭṭha. 325) ‘‘bahiupacārasīmāya ṭhitānaṃ gāhethāti vadanti, na gāhetabba’’nti. Antogāmaṭṭhānampīti ettha pi-saddo avuttasampiṇḍanattho, antogāmaṭṭhānampi bahigāmaṭṭhānampi gāhetuṃ vaṭṭatīti attho. Sambhāvanattho vā, tena antogāmaṭṭhānampi gāhetuṃ vaṭṭati, pageva bahigāmaṭṭhānanti.
225. 在四资具共通说中,「经僧团认可的少量分配者」者,即经白二甘马语或求听甘马认可的、获得少量分配者认可的。「未分配的僧团物」者,此处「未分配的僧团物」是显示生起疑虑的方式,如是生起疑虑后,无须询问之事,不询问即可给予,此为意趣。为何?因为为了分配如此多的僧团物,已由和合僧团同意而作认可甘马之故。「糖丸……乃至……应给予」者,此处糖丸应知为棕榈果大小。「入村乞食者」者,此仅为标示。以其他原因出界外者,亦是此法。「饭食回报」者,僧食等僧团饭食回报。「住在内近行界者」者,此为不恭敬的主格用法,意为:仅住在内近行界者可取,不可给已到外近行界者。因为注疏中说:『有人说应给住在外近行界者,不应给予。』「村内处所亦」者,此处『亦』字是集合未说之义,意为:村内处所亦可取,村外处所亦可取。或为可能之义,由此村内处所亦可取,何况村外处所。
Catupaccayasādhāraṇakathāvaṇṇanā niṭṭhitā. · 四资具共通论释已毕。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律集注释性质的律庄严中
Catupaccayabhājanīyavinicchayakathālaṅkāro nāma · 名为四资具分别抉择论庄严
Aṭṭhavīsatimo paricchedo. · 第二十八品。
Vihāravinicchayakathāvaṇṇanā
住所决择说之解释
Idāni catupaccayantogadhattā vihārassa catupaccayabhājanakathānantaraṃ vihāravinicchayakathā ārabhīyate. Tatridaṃ vuccati –
现在,因住所包含于四资具中,在四资具分配说之后,开始住所决择说。于此说:
‘‘Ko vihāro kenaṭṭhena;
「何为住所?以何义?
Vihāro so katividho;
彼住所有几种?
Kena so kassa dātabbo;
彼应由谁给予何人?」
Kathaṃ ko tassa issaro.
「如何?谁是其主?」
‘‘Kena so gāhito kassa;
「由谁所取?属于谁?」
Anuṭṭhāpaniyā kati;
「应令起者有几?」
Katihaṅgehi yuttassa;
「具几支者」
Dhuvavāsāya dīyate’’ti.
「得以久住?」
Tattha ko vihāroti catūsu paccayesu senāsanasaṅkhāto catūsu senāsanesu vihārasenāsanasaṅkhāto bhikkhūnaṃ nivāsabhūto patissayaviseso. Kenaṭṭhena vihāroti viharanti etthāti vihāro, iriyāpathadibbabrahmaariyasaṅkhātehi catūhi vihārehi ariyā ettha viharantītyattho. So katividhoti saṅghikavihāragaṇasantakavihārapuggalikavihāravasena tibbidho. Vuttañhetaṃ samantapāsādikāyaṃ ‘‘cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati, acchinditvā gaṇhitumpi na sakkoti. Kasmā? Sabbesaṃ dhuranikkhepābhāvato. Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti. Dīghabhāṇakādibhedassa pana gaṇassa, ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetuṃ, tasmā tattha ārāme vuttanayeneva vinicchayo veditabbo’’ti. Iminā dāyakasantako vihāro nāma natthīti dīpeti.
其中,「何为住处」者,于四资具中,名为住所之资具;于四种住所中,名为住处之住所,是比库们的居住地,是依止之殊胜。「以何义为住处」者,『住处』者,圣者们以四种住处——即行住坐卧、天、梵、圣——于此而住,此为其义。「彼有几种」者,依僧团住处、团体所有住处、个人住处,有三种。于《善见律注》中说:「为四方僧团而施予比库们的住处、精舍、住所,无论大小,使用者之使用不成立,即使截断而取亦不能。为何?因一切人无弃舍责任之故。于此,并非一切四方比库都弃舍责任。」然而,长部诵者等团体之分,或一个人之所有,使用而取者,能令彼等弃舍责任,因此,于彼园中,应以所说之方式了知判决。以此显示:名为施主所有之住处实不存在。
Kena so dātabboti khattiyena vā brāhmaṇena vā yena kenaci so vihāro dātabbo. Kassa dātabboti saṅghassa vā gaṇassa vā puggalassa vā dātabbo. Kathaṃ dātabboti yadi saṅghassa deti, ‘‘imaṃ vihāraṃ āgatānāgatassa cātuddisassa saṅghassa dammī’’ti, yadi gaṇassa, ‘‘imaṃ vihāraṃ āyasmantānaṃ dammī’’ti, yadi puggalassa, ‘‘imaṃ vihāraṃ āyasmato dammī’’ti dātabbo. Ko tassa issaroti yadi saṅghassa deti, saṅgho tassa vihārassa issaro. Yadi gaṇassa deti, gaṇo tassa issaro. Yadi puggalassa deti, puggalo tassa issaroti. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘dīghabhāṇakādikassa pana gaṇassa ekapuggalassa vā santaka’’nti.
「由谁应施?」者,由刹帝利或婆罗门或任何人应施彼住处。「应施与谁?」者,应施与僧团或团体或个人。「如何施?」者,若施与僧团,应言『我将此住处施与已来未来四方僧团』;若施与团体,应言『我将此住处施与诸具寿』;若施与个人,应言『我将此住处施与具寿』。「谁是其主?」者,若施与僧团,僧团是彼住处之主;若施与团体,团体是其主;若施与个人,个人是其主。如是于注疏中说:『然而属于诵长部者等团体或一个人之所有物』。
Kena so gāhitoti senāsanaggāhāpakena so vihāro gāhito. Vuttañhetaṃ bhagavatā ‘‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ senāsanaggāhāpakaṃ sammannituṃ, yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, evañca, bhikkhave, sammannitabbo, paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
「由谁分配?」者,由住处分配者分配彼住处。世尊如是说:『诸比库,我允许指定具足五支之住处分配者:不随欲而行、不随嗔而行、不随痴而行』。诸比库,应如是指定:首先应请求比库,请求后,由有能力之贤明比库应告知僧团——
‘‘Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, saṅgho itthannāmaṃ bhikkhuṃ senāsanaggāhāpakaṃ sammanneyya, esā ñatti.
『尊者们,请僧团听我说。若僧团时机已至,僧团应指定某名比库为住处分配者。此为表白。
‘‘Suṇātu me, bhante, saṅgho, saṅgho itthannāmaṃ bhikkhuṃ senāsanaggāhāpakaṃ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno senāsanaggāhāpakassa sammuti, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
尊者们,请僧团听我说。僧团指定某名比库为住处分配者。若诸具寿认可指定某名比库为住处分配者,则默然。若不认可者,应说。
‘‘Sammato saṅghena itthannāmo bhikkhu senāsanaggāhāpako, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (cūḷava. 317).
某名比库已被僧团指定为住处分配者。僧团认可,故默然。我如是持』。
Kassa so gāhitoti bhikkhūnaṃ so vihāro gāhito. Vuttañhetaṃ bhagavatā ‘‘anujānāmi, bhikkhave, paṭhamaṃ bhikkhū gaṇetuṃ, bhikkhū gaṇetvā seyyā gaṇetuṃ, seyyā gaṇetvā seyyaggena gāhetu’’nti (cūḷava. 318). Anuṭṭhāpaniyā katīti cattāro anuṭṭhāpanīyā vuḍḍhataro gilāno bhaṇḍāgāriko saṅghato laddhasenāsanoti. Vuttañhetaṃ kaṅkhāvitaraṇiyaṃ (kaṅakhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā) ‘‘vuḍḍho hi attano vuḍḍhatāya anuṭṭhāpanīyo , gilāno gilānatāya, saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharagaṇavācakācariyānaṃ vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhetvā dhuvavāsatthāya vihāraṃ sallakkhetvā sammannitvā deti, tasmā yassa saṅghena dinno, sopi anuṭṭhāpanīyo’’ti.
「为谁分配?」者,为诸比库分配彼住处。世尊如是说:『诸比库,我允许首先计算比库,计算比库后计算卧具,计算卧具后以卧具之长幼次第分配』。「有几种不应驱起?」者,有四种不应驱起:长老、病者、库藏管理者、从僧团获得住处者。于疑惑度脱中如是说:『长老因其长老身份而不应驱起,病者因其病而不应驱起,然而僧团观察库藏管理者或说法者、持律者、团体诵者、老师等之多有助益性及功德殊胜性,为久住之故,观察住处后指定而施与,因此凡由僧团所施与者,亦不应驱起』。
Katihaṅgehi yuttassa dhuvavāsāya dīyateti ukkaṭṭhaparicchedena dvīhi aṅgehi yuttassa dhuvavāsatthāya vihāro dīyate. Katamehi dvīhi? Bahūpakāratāya guṇavisiṭṭhatāya ceti. Kathaṃ viññāyatīti ce? ‘‘Bahūpakāratanti bhaṇḍāgārikatādibahuupakārabhāvaṃ, na kevalaṃ idamevāti āha ‘guṇavisiṭṭhatañcā’ti. Tena bahūpakārattepi guṇavisiṭṭhattābhāve guṇavisiṭṭhattepi bahūpakārattābhāve dātuṃ vaṭṭatīti dassetī’’ti vinayatthamañjūsāyaṃ (kaṅakhā. abhi. ṭī. anupakhajjasikkhāpadavaṇṇanā) vacanato. Omakaparicchedena ekena aṅgena yuttassapi. Katamena ekena aṅgena? Bahūpakāratāya vā guṇavisiṭṭhatāya vā. Kathaṃ viññāyatīti ce? ‘‘Bahūpakārataṃ guṇavisiṭṭhatañca sallakkhentoti bhaṇḍāgārikassa bahūpakārataṃ, dhammakathikādīnaṃ guṇavisiṭṭhatañca sallakkhento’’ti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.119-121) vacanato.
「具足几支者,为常住而施?」就最高限度而言,具足二支者,为常住之故而施与住处。何者为二?多有助益性与德具足性。如何得知?「『多有助益』者,库房管理等多种助益之状态,非仅此而已」,故说「及德具足性」。由此显示:即使有多助益性,若无德具足性,或即使有德具足性,若无多助益性,亦可施与。此依《律义宝箧》(疑惑论注·阿毗达摩注·掘地学处解释)之语。就最低限度而言,具足一支者亦可。何者为一支?或多助益性,或德具足性。如何得知?「观察多助益性与德具足性」者,观察库房管理者之多助益性,及说法者等之德具足性。此依《义灯》(义灯注·巴吉帝亚 3.119-121)之语。
Senāsanaggāho pana duvidho utukāle ca vassāvāse cāti kālavasena. Atha vā tayo senāsanaggāhā purimako pacchimako antarāmuttakoti. Tesaṃ viseso heṭṭhā vuttova. ‘‘Utukāle senāsanaggāho antarāmuttako ca taṅkhaṇapaṭisallāno cāti dubbidho. Vassāvāse senāsanaggāho purimako ca pacchimako cāti dubbidhoti cattāro senāsanaggāhā’’ti ācariyā vadanti, taṃ vacanaṃ pāḷiyampi aṭṭhakathāyampi na āgataṃ . Pāḷiyaṃ (cūḷava. 318) pana ‘‘tayome, bhikkhave, senāsanaggāhā purimako pacchimako antarāmuttako’’icceva āgato, aṭṭhakathāyampi (cūḷava. aṭṭha. 318) ‘‘tīsu senāsanaggāhesu purimako ca pacchimako cāti ime dve gāhā thāvarā, antarāmuttake ayaṃ vinicchayo’’ti āgato.
住处取得有二种:依时节而分,有非雨季时与雨安居时。或者,有三种住处取得:前行取得、后行取得、中间释放取得。彼等之差别,于下文已说。诸老师说:「非雨季时之住处取得、中间释放取得及即时独处,此为二种。雨安居时之住处取得,有前行取得与后行取得,此为二种。故有四种住处取得。」此语于原典与注疏中皆未出现。于原典(小品 318)中,仅说「诸比库,此等三种住处取得:前行取得、后行取得、中间释放取得」,于注疏中(小品注 318)亦说「于三种住处取得中,前行取得与后行取得,此二取得为固定者,于中间释放取得,有此决断」。
Idāni pana ekacce ācariyā ‘‘imasmiṃ kāle sabbe vihārā saṅghikāva, puggalikavihāro nāma natthi. Kasmā? Vihāradāyakānaṃ vihāradānakāle kulūpakā ‘imaṃ vihāraṃ āgatānāgatassa cātuddisassa saṅghassa demā’ti vacībhedaṃ kārāpenti, tasmā navavihārāpi saṅghikā eva. Ekaccesu vihāresu evaṃ avatvā dentesupi ‘tasmiṃ jīvante puggaliko hoti, mate saṅghikoyevā’ti vuttattā porāṇakavihārāpi saṅghikāva hontī’’ti vadanti. Tatrevaṃ vicāretabbo – vacībhedaṃ kārāpetvā dinnavihāresupi dāyakā saṅghaṃ uddissa karontā nāma appakā, ‘‘imaṃ nāma bhikkhuṃ imaṃ nāma theraṃ vasāpessāmī’’ti cintetvā puttadāramittāmaccādīhi sammantetvā patiṭṭhāpenti, patiṭṭhānakāle avadantāpi dānakāle yebhuyyena vadanti. Atha pana kulūpakā dānakāle sikkhāpetvā vadāpenti, evaṃ vadantāpi dāyakā appakā saṅghaṃ uddissa denti, bahutarā attano kulūpakameva uddissa denti. Evaṃ sante kulūpakānaṃ vacanaṃ navasu adhammikadānesu ‘‘puggalassa pariṇataṃ saṅghassa pariṇāmetī’’ti (pārā. 660; pāci. 492) vuttaṃ ekaṃ adhammikadānaṃ āpajjati. ‘‘Tasmiṃ jīvante puggaliko, mate saṅghiko’’ti ayaṃ pāṭho mūlapuggalikavisaye na āgato, mūlasaṅghikavihāraṃ jaggāpetuṃ puggalikakārāpanaṭṭhāne āgato, tasmā navavihārāpi puggalaṃ uddissa dinnā santiyeva. Porāṇakavihārāpi mūle puggalikavasena dinnā saddhivihārikādīnaṃ puggalikavaseneva dīyamānāpi tasmiṃ jīvanteyeva vissāsavasena gayhamānāpi puggalikā hontiyeva, tasmā sabbaso puggalikavihārassa abhāvavādo vicāretabbova.
然而,今有某些老师说:「于此时代,一切住处皆为僧团所有,所谓个人住处者不存在。为何?因住处施主于施与住处之时,令寺院执事者作语言分别:『我等施此住处于已来未来四方僧团』,故新住处亦唯为僧团所有。于某些住处,虽未如是说而施与,然因已说『彼人生存时为个人所有,死后即为僧团所有』,故旧住处亦唯为僧团所有。」于此应如是审察:即使于令作语言分别而施与之住处中,施主以僧团为对象而作者,实为少数。彼等思惟『我将令此名比库、此名长老居住』,与子女亲友等商议后而安置,安置时虽未说,施与时多数皆说。若寺院执事者于施与时教导而令说,如是说者,施主以僧团为对象而施与者少,多数唯以自己之寺院执事为对象而施与。如是之时,寺院执事者之言语,于九种非法施与中,「转属于个人者,转属于僧团」,如是所说(巴拉基咖 660;巴吉帝亚 492),成为一种非法施与。「彼人生存时为个人所有,死后为僧团所有」,此文句未出现于根本个人所有之范围,而出现于令守护根本僧团住处、于个人所有化之处。故新住处亦有以个人为对象而施与者。旧住处亦于根本以个人方式施与,以个人方式施与共住弟子等,即使彼人生存时以信任方式取得,亦为个人所有。故应审察一切个人住处不存在之说。
Aññe pana ācariyā ‘‘imasmiṃ kāle saṅghikavihārā nāma na santi, sabbe puggalikāva. Kasmā? Navavihārāpi patiṭṭhāpanakāle dānakāle ca kulūpakabhikkhuṃyeva uddissa katattā puggalikāva, porāṇakavihārāpi sissānusissehi vā aññehi vā puggalehi eva pariggahitattā, na kadāci saṅghena pariggahitattā puggalikāva honti, na saṅghikā’’ti vadanti. Tatrāpyevaṃ vicāretabbaṃ – navavihārepi patiṭṭhānakālepi dānakālepi ekacce saṅghaṃ uddissa karonti, ekacce puggalaṃ. Pubbeva puggalaṃ uddissa katepi atthakāmānaṃ paṇḍitānaṃ vacanaṃ sutvā puggalikadānato saṅghikadānameva mahapphalataranti saddahitvā saṅghike karontāpi dāyakā santi, puggalikavasena paṭiggahite porāṇakavihārepi keci bhikkhū maraṇakāle saṅghassa niyyātenti. Keci kassaci adatvā maranti, tadā so vihāro saṅghiko hoti. Savatthukamahāvihāre pana karontā rājarājamahāmattādayo ‘‘pañcavassasahassaparimāṇaṃ sāsanaṃ yāva tiṭṭhati, tāva mama vihāre vasitvā saṅgho cattāro paccaye paribhuñjatū’’ti paṇidhāya cirakālaṃ saṅghassa paccayuppādakaraṃ gāmakhettādikaṃ ‘‘amhākaṃ vihārassa demā’’ti denti, vihārassāti ca vihāre vasanakasaṅghassa uddissa denti, na kulūpakabhūtassa ekapuggalassa eva, tasmā yebhuyyena saṅghikā dissanti, pāsāṇesu akkharaṃ likhitvāpi ṭhapenti, tasmā sabbaso saṅghikavihārābhāvavādopi vicāretabbova.
然而,其他老师说:「于此时代,所谓僧团住处者不存在,一切皆为个人所有。为何?新住处亦于安置时及施与时,唯以寺院执事比库为对象而作,故为个人所有。旧住处亦为弟子再传弟子或其他个人所摄受,非任何时候为僧团所摄受,故为个人所有,非僧团所有。」于此亦应如是审察:于新住处,无论安置时或施与时,某些人以僧团为对象而作,某些人以个人为对象。即使先前以个人为对象而作,听闻欲利益之智者之语后,信解个人施与不如僧团施与果报更大,而作为僧团所有之施主亦存在。于以个人方式接受之旧住处,某些比库于临终时转属于僧团。某些人未施与任何人而死,彼时该住处成为僧团所有。然而,于沙瓦提大寺作者,国王大臣等发愿『乃至教法住立五千年之期间,僧团住于我之住处而受用四资具』,长时间施与村落田地等为僧团之资具生起因,说『我等施与住处』,『住处之』者,以住于住处之僧团为对象而施与,非唯以作为寺院执事之一个人为对象。故多数见为僧团所有,于石上刻字而安置,故应审察一切僧团住处不存在之说。
Apare pana ācariyā ‘‘imasmiṃ kāle vihāradāyakasantakāva, tasmā dāyakāyeva vicāretuṃ issarā, na saṅgho, na puggalo. Vihāradāyake asantepi tassa puttadhītunattapanattādayo yāva kulaparamparā tassa vihārassa issarāva honti. Kasmāti ce? ‘Yena vihāro kārito, so vihārasāmiko’ti (pāci. aṭṭha. 116) āgatattā ca ‘tassa vā kule yo koci āpucchitabbo’ti (pāci. aṭṭha. 116) ca vacanato vihārassāmibhūto dāyako vā tassa vaṃse uppanno vā vicāretuṃ issaro. ‘Pacchinne kulavaṃse yo tassa janapadassa sāmiko, so acchinditvā puna deti cittalapabbate bhikkhunā nīhaṭaṃ udakavāhakaṃ aḷanāgarājamahesī viya, evampi vaṭṭatī’ti aṭṭhakathāyaṃ (pārā. aṭṭha. 2.538-539) vacanato vihāradāyakassa kulavaṃse pacchinnepi tassa janapadassa issaro rājā vā rājamahāmatto vā yo koci issaro vā vihāraṃ vicāretuṃ yathājjhāsayaṃ dātuṃ vaṭṭatī’’ti vadanti, tampi aññe paṇḍitā nānujānanti.
另有其他老师说:「于此时代,住处施主若存在,故唯施主有权审察,非僧团,非个人。即使住处施主不存在,其子女孙曾孙等,乃至家族世系,皆为该住处之主人。为何?因已说『由谁建造住处,彼为住处主人』(巴吉帝亚注 116),及『或于其家族中,应询问任何人』(巴吉帝亚注 116)之语,故作为住处主人之施主,或生于其世系者,有权审察。『家族世系断绝时,该地方之主人,断除后再施与,如画石山之比库尼所取走之水道,阿拉那嘎拉王后妃一般,如是亦可』,依注疏(巴拉基咖注 2.538-539)之语,即使住处施主之家族世系断绝,该地方之主人,国王或王大臣或任何主人,可审察住处,随意愿而施与。」此说,其他智者亦不认可。
Kathaṃ? ‘‘Yena vihāro kārito, so vihārasāmiko’’ti vacanaṃ pubbavohāravasena vuttaṃ, na idāni issaravasena yathā jetavanaṃ, pattassāmikotyādi. Yathā hi jetassa rājakumārassa vanaṃ uyyānaṃ jetavananti viggahe kate yadipi anāthapiṇḍikena kiṇitvā vihārapatiṭṭhāpanakālato paṭṭhāya rājakumāro tassa uyyānassa issaro na hoti, tathāpi anāthapiṇḍikena kiṇitakālato pubbe issarabhūtapubbattā pubbavohāravasena sabbadāpi jetavanantveva voharīyati. Yathā ca pattassa sāmiko pattassāmikoti viggahe kate yadipi dāyakehi kiṇitvā bhikkhussa dinnakālato paṭṭhāya kammāro pattassa issaro na hoti, tathāpi dāyakena kiṇitakālato pubbe issarabhūtapubbattā pubbavohāravasena pattassāmikotveva voharīyati, evaṃ yadipi bhikkhussa dinnakālato paṭṭhāya dāyako vihārassa issaro na hoti vatthupariccāgalakkhaṇattā dānassa, tathāpi dānakālato pubbe issarabhūtapubbattā pubbavohāravasena vihārassāmikotveva voharīyati, na mukhyato issarabhāvatoti viññāyati, tasmā saṅghassa vā gaṇassa vā puggalassa vā dinnakālato paṭṭhāya saṅghādayo paṭiggāhakā eva vicāretuṃ issarā, na dāyako.
如何?「由谁建造住处,彼为住处主人」之语,依先前称呼方式而说,非今以主人方式,如揭德林、钵之主人等。譬如揭德王子之林园,作「揭德林」之分析时,虽然从给孤独购买而安置住处之时起,王子非该园之主人,然而因从给孤独购买之时以前曾为主人,依先前称呼方式,一切时皆称呼为「揭德林」。又如钵之主人,作「钵主人」之分析时,虽然从施主购买而施与比库之时起,铁匠非钵之主人,然而因从施主购买之时以前曾为主人,依先前称呼方式,称呼为「钵主人」。如是,虽然从施与比库之时起,施主非住处之主人,因施与以舍弃物品为相,然而因从施与之时以前曾为主人,依先前称呼方式,称呼为「住处主人」,应知非真正之主人状态。故从施与僧团、团体或个人之时起,僧团等受施者有权审察,非施主。
Kathaṃ viññāyatīti ce? Santesupi anāthapiṇḍikādīsu vihāradāyakesu ‘‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ senāsanaggāhāpakaṃ sammannitu’’ntiādinā (cūḷava. 317) saṅghena sammataṃ senāsanaggāhāpakaṃ anujānitvā, ‘‘anujānāmi, bhikkhave…pe… seyyaggena gāhetu’’ntiādinā (cūḷava. 318) senāsanaggāhāpakasseva vicāretuṃ issarabhāvassa vacanato ca ‘‘dve bhikkhū saṅghikaṃ bhūmiṃ gahetvā sodhetvā saṅghikaṃ senāsanaṃ karonti, yena sā bhūmi paṭhamaṃ gahitā, so sāmī’’ti ca ‘‘ubhopi puggalikaṃ karonti, soyeva sāmī’’ti ca ‘‘yo pana saṅghikaṃ vallimattampi aggahetvā āharimena upakaraṇena saṅghikāya bhūmiyā puggalikavihāraṃ kāreti, upaḍḍhaṃ saṅghikaṃ upaḍḍhaṃ puggalika’’nti ca saṅghapuggalānaṃyeva sāmibhāvassa aṭṭhakathāyaṃ vuttattā ca viññāyati.
如何得知?即使存在给孤独等住处施主,世尊以「诸比库,我允许僧团指定具足五支的比库为住处分配者」等语允许僧团指定的住处分配者,又以「诸比库,我允许……以卧坐次第分配」等语说明唯住处分配者有权审察分配之主权,又因「二比库取得僧团土地,清理后建造僧团住处,最初取得该地者为主人」,「二者皆建造私人住处,则最初取得者为主人」,「若有人未取得僧团哪怕一根藤蔓,却以他人的资具在僧团土地上建造私人住处,一半属僧团,一半属私人」等语,在注疏中说明唯僧团与个人为主人,由此得知。
‘‘Tassa vā kule yo koci āpucchitabbo’’ti aṭṭhakathāvacanampi tesaṃ vihārassa issarabhāvadīpakaṃ na hoti, atha kho gamiko bhikkhu disaṃ gantukāmo vihāre āpucchitabbabhikkhusāmaṇeraārāmikesu asantesu te āpucchitvā gantabbabhāvameva dīpeti. Vuttañhetaṃ aṭṭhakathāyaṃ ‘‘imaṃ pana dasavidhampi seyyaṃ saṅghike vihāre santharitvā vā santharāpetvā vā pakkamantena āpucchitvā pakkamitabbaṃ, āpucchantena ca bhikkhumhi sati bhikkhu āpucchitabbo…pe… tasmiṃ asati ārāmiko, tasmimpi asati yena vihāro kārito, so vihārassāmiko, tassa vā kule yo koci āpucchitabbo’’ti. Evaṃ ārāmikassapi āpucchitabbato olokanatthāya vattasīseneva āpucchitabbo, na tesaṃ saṅghikasenāsanassa issarabhāvatoti daṭṭhabbaṃ.
「或应询问其家族中任何人」这一注疏之语,并非显示他们对住处有主权,而是显示游方比库欲往他方,在住处中无应询问的比库、沙玛内拉、园民时,应询问他们后方可前往。因为注疏中说:「在僧团住处铺设或令人铺设这十种卧具后欲离去者,应询问后离去。询问时,若有比库应询问比库……若无则询问园民,若园民也无,则询问建造住处者,他是住处的主人,或应询问其家族中任何人。」如此,连园民也应询问,是为了观察而以守护者身份询问,应知并非他们对僧团住处有主权。
‘‘Pacchinne kulavaṃse’’tyādivacanañca akappiyavasena katānaṃ akappiyavohārena paṭiggahitānaṃ khettavatthutaḷākādīnaṃ akappiyattā bhikkhūhi pariccattānaṃ kappiyakaraṇatthāya rājādīhi gahetvā puna tesaṃyeva bhikkhūnaṃ dānameva dīpeti, na tesaṃ rājādīnaṃ tehi bhikkhūhi aññesaṃ saṅghagaṇapuggalacetiyānaṃ dānaṃ. Yadi dadeyyuṃ, adhammikadānaadhammikapaaggahaadhammikaparibhogā siyuṃ. Vuttañhetaṃ parivāre (pari. aṭṭha. 329) ‘‘nava adhammikāni dānāni saṅghassa pariṇataṃ aññasaṅghassa vā cetiyassa vā puggalassa vā pariṇāmeti, cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā puggalassa vā pariṇāmeti, puggalassa pariṇataṃ aññapuggalassa vā saṅghassa vā cetiyassa vā pariṇāmetī’’ti. Aṭṭhakathāyañca (pari. aṭṭha. 329) ‘‘nava adhammikāni dānānīti…pe… evaṃ vuttāni. Nava paṭiggahaparibhogāti etesaṃyeva dānānaṃ paṭiggahā ca paribhogā cā’’ti vuttaṃ. Tasmā yadi rājādayo issarāti gahetvā aññassa deyyuṃ, tampi dānaṃ adhammikadānaṃ hoti, taṃ dānaṃ paṭiggahā ca adhammikapaṭiggahā honti, taṃ dānaṃ paribhuñjantā ca adhammikaparibhogā hontīti daṭṭhabbaṃ.
「在断绝的家族」等语,显示以不如法方式建造、以不如法交易接受的田地、土地、池塘等,因其不如法性而被比库们舍弃,为使其成为如法,由国王等取得后再施予那些比库本身,并非那些国王等将那些比库的财物施予其他僧团、僧伽、个人或塔庙。若施予,则成为非法施、非法受、非法用。因为《附随》中说:「九种非法施:将已归属僧团者转归其他僧团、塔庙或个人;将已归属塔庙者转归其他塔庙、僧团或个人;将已归属个人者转归其他个人、僧团或塔庙。」注疏中说:「九种非法施……如是所说。九种非法受用:即这些施的受取与受用。」因此,若国王等认为自己是主人而施予他人,该施也是非法施,该施的受取是非法受,受用该施者也是非法用,应如此理解。
Athāpi evaṃ vadeyyuṃ ‘‘vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitantiādīsu (cūḷava. 295, 315) ‘saṅghassā’ti ayaṃ saddo ‘dāna’nti ettha sāmisambandho na hoti, atha kho sampadānameva, ‘dāyakassā’ti pana sāmisambandho ajjhāharitabbo, tasmā sāmibhūto dāyakova issaro, na sampadānabhūto saṅgho’’ti. Te evaṃ vattabbā – ‘‘vihāradānaṃ saṅghassā’’ti idaṃ dānasamaye pavattavasena vuttaṃ, na dinnasamaye pavattavasena. Dānakāle hi dāyako attano vatthubhūtaṃ vihāraṃ saṅghassa pariccajitvā deti, tasmā tasmiṃ samaye dāyako sāmī hoti, saṅgho sampadānaṃ, dinnakāle pana saṅghova sāmī hoti vihārassa paṭiggahitattā, na dāyako pariccattattā, tasmā saṅgho vicāretuṃ issaro. Tenāha bhagavā ‘‘pariccattaṃ taṃ, bhikkhave, dāyakehī’’ti (cūḷava. 273). Idaṃ pana saddalakkhaṇagarukā saddahissantīti vuttaṃ, atthato pana cīvarādīnaṃ catunnaṃ paccayānaṃ dānakāleyeva dāyakasantakabhāvo dinnakālato paṭṭhāya paṭiggāhakasantakabhāvo sabbesaṃ pākaṭo, tasmā idampi vacanaṃ dāyakasantakabhāvasādhakaṃ na hotīti daṭṭhabbaṃ.
若有人如此说:「在『住处施予僧团,佛陀赞叹为最上』等语中,『僧团』这个词对『施』而言不是属格关系,而只是与格,应理解为『施主』才是属格关系,因此成为主人的施主才是主权者,不是作为与格的僧团。」应对他们如此说:「『住处施予僧团』这是就施予时的情况而说,不是就已施予后的情况而说。施予时,施主舍弃自己所有的住处施予僧团,因此在那时施主是主人,僧团是受施者。但已施予后,僧团因接受而成为住处的主人,施主因已舍弃而非主人,因此僧团是审察的主权者。故世尊说:『诸比库,那已被施主舍弃。』这是为了重视语法规则者能信受而说,但从义理上说,衣等四资具在施予时即属施主所有,从已施予时起属受施者所有,这对一切人都是明显的,因此应知这个说法也不能证明属施主所有。」
Evaṃ hotu, tathāpi ‘‘sace bhikkhūhi pariccattabhāvaṃ ñatvā sāmiko vā tassa puttadhītaro vā añño vā koci vaṃse uppanno puna kappiyavohārena deti, vaṭṭatī’’ti aṭṭhakathāyaṃ (pārā. aṭṭha. 2.538-539) vuttattā vihārassāmikabhūtadāyakassa vā tassa puttadhītādīnaṃ vaṃse uppannānaṃ vā dātuṃ issarabhāvo siddhoyevāti. Na siddho. Kasmāti ce? Nanu vuttaṃ ‘‘bhikkhūhi pariccattabhāvaṃ ñatvā’’ti, tasmā akappiyattā bhikkhūhi pariccattameva kappiyakaraṇatthāya dāyakādīhi puna kappiyavohārena deti, vaṭṭati. Yathā appaṭiggahitattā bhikkhūhi aparibhuttameva khādanīyabhojanīyaṃ bhikkhusantakaṃyeva āpattimocanatthaṃ dāyakādayo paṭiggahāpeti, na paribhuttaṃ, yathā ca bījagāmapariyāpannaṃyeva bhikkhusantakaṃ bījagāmabhūtagāmabhāvato parimocanatthaṃ kappiyakārakādayo kappiyaṃ karonti, na apariyāpannaṃ, evaṃ akappiyaṃ bhikkhūhi pariccattaṃyeva taḷākādikaṃ kappiyakaraṇatthaṃ dāyakādayo puna denti, na apariccattaṃ, tasmā idampi vacanaṃ kappiyakaraṇattaṃyeva sādheti, na issarattanti viññāyati.
即使如此,注疏中说:「若主人或其子女或家族中生起的任何其他人,知道已被比库们舍弃后,再以如法交易施予,是允许的。」因此,成为住处主人的施主或其子女等家族中生起者有施予的主权,这已成立。并未成立。为何?不是说了「知道已被比库们舍弃」吗?因此,因不如法而被比库们舍弃的,为使其成为如法,由施主等再以如法交易施予,是允许的。正如因未接受而未被比库们食用的副食主食,虽属比库所有,为了解除罪过,施主等令其接受,不是已食用的;正如属比库所有的种子类所摄者,为了从种子类植物类性质中解脱,由净人等使其成为如法,不是未摄入的;同样,不如法而被比库们舍弃的池塘等,为使其成为如法,施主等再施予,不是未舍弃的。因此应知这个说法也只是证明使其成为如法,不是主权。
Tathāpi evaṃ vadeyyuṃ ‘‘jātibhūmiyaṃ jātibhūmikā upāsakā āyasmantaṃ dhammikattheraṃ sattahi jātibhūmikavihārehi pabbājayiṃsūti vacanato dāyako vihārassa issaroti viññāyati. Issarattāyeva hi te theraṃ pabbājetuṃ sakkā, no anissarā’’ti, na kho panevaṃ daṭṭhabbaṃ. Kasmā? ‘‘Jātibhūmikā upāsakā’’icceva hi vuttaṃ, na ‘‘vihāradāyakā’’ti, tasmā tasmiṃ dese vasantā bahavo upāsakā āyasmantaṃ dhammikattheraṃ ayuttacārittā sakalasattavihārato pabbājayiṃsu, na attano vihāradāyakabhāvena issarattā, tasmā idampi udāharaṇaṃ na issarabhāvadīpakaṃ, atha kho aparādhānurūpakaraṇabhāvadīpakanti daṭṭhabbaṃ. Evaṃ yadā dāyako vihāraṃ patiṭṭhāpetvā deti, tassa muñcacetanaṃ patvā dinnakālato paṭṭhāya so vā tassa vaṃse uppanno vā janapadassāmikarājādayo vā issarā bhavituṃ vā vicāretuṃ vā na labhanti, paṭiggāhakabhūto saṅgho vā gaṇo vā puggalo vā soyeva issaro bhavituṃ vā vicāretuṃ vā labhatīti daṭṭhabbaṃ.
即使如此,若有人说:「从『在生地,生地的近事男们以七座生地住处令具寿达摩长老离开』这一说法得知,施主是住处的主人。正因为有主权,他们才能令长老离开,无主权者不能。」不应如此理解。为何?因为只说了『生地的近事男们』,并未说『住处施主们』。因此,住在该地的众多近事男,因具寿达摩长老行为不当,从所有七座住处令其离开,不是因为自己是住处施主而有主权。因此应知这个例子也不显示主权,而是显示依过失作相应处理。如此,当施主建立住处后施予,达到舍弃意图,从已施予时起,他或其家族中生起者或国土主人国王等,都不能成为主权者或审察者;作为受施者的僧团、僧伽或个人,唯有他才能成为主权者或审察者,应如此理解。」
Tattha dāyakādīnaṃ issaro bhavituṃ alabhanabhāvo kathaṃ viññāyatīti ce? ‘‘Vatthupariccāgalakkhaṇattā dānassa, pathavādivatthupariccāgena ca puna gahaṇassa ayuttattā’’ti vimativinodaniyaṃ vacanato ‘‘anujānāmi, bhikkhave, yaṃ dīyamānaṃ patati, taṃ sāmaṃ gahetvā paribhuñjituṃ, pariccattaṃ taṃ, bhikkhave, dāyakehī’’ti (cūḷava. 273) bhagavatā vuttattā ca ‘‘pariccattaṃ taṃ, bhikkhave, dāyakehīti vacanena panettha parasantakābhāvo dīpito’’ti aṭṭhakathāyaṃ vuttattā ca viññāyati. Saṅghādīnaṃ issaro bhavituṃ labhanabhāvo kathaṃ ñātabboti ce? Saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto, ‘‘puggalike puggalikasaññī aññassa puggalike āpatti dukkaṭassa, attano puggalike anāpattī’’ti pācittiyapāḷiyaṃ (pāci. 117, 127) āgamanato ca ‘‘antamaso caturaṅgulapādakaṃ gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnato paṭṭhāya garubhaṇḍaṃ hotī’’ti (cūḷava. aṭṭha. 321) samantapāsādikāyaṃ vacanato ca ‘‘abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati, acchinditvā gaṇhitumpi na sakkoti. Kasmā? Sabbesaṃ dhuranikkhepābhāvato. Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti. Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetu’’nti dutiyapārājikavaṇṇanāyaṃ (pārā. aṭṭha. 1.102) vacanato ca viññāyati.
于此,若问:施主等无能成为主人,如何得知?答:由《疑惑消除》中所说「因布施以舍物为相,若舍地等物后又取,不应理故」,及世尊所说「诸比库,我允许:正施与时若落下,自取而受用。诸比库,彼已为施主所舍弃」,及注疏中所说「『诸比库,彼已为施主所舍弃』此语显示他有性」,由此得知。若问:僧团等无能成为主人,如何应知?答:名为僧伽的住处,是施与僧团、已舍弃者。由《巴吉帝亚本文》中所来「于个人物作个人物想,于他人个人物,犯恶作罪;于自己个人物,无罪」,及《善见》中所说「乃至四指足的,由村童在沙屋中游戏时所作,从施与僧团时起,即成重物」,及《第二巴拉基咖义注》中所说「于此,即使努力,对于为四方僧团而施与比库们的住处、住所、居处,无论大小,努力者之努力不成,亦不能截断而取。为何?因一切人无卸责故。此处非一切四方比库皆卸责。但对长部诵者等分别的团体或一人之所有物,努力而取者,能令彼等卸责」,由此得知。
Kathaṃ dāyakādīnaṃ vicāretuṃ alabhanabhāvo viññāyatīti ce? Santesupi veḷuvanavihārādidāyakesu tesaṃ vicāraṇaṃ ananujānitvā ‘‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ senāsanaggāhāpakaṃ sammannitu’’nti bhikkhusseva senāsanaggāhāpakasammutianujānato ca bhaṇḍanakārakesu kosambakabhikkhūsu sāvatthiṃ āgatesu anāthapiṇḍikena ca visākhāya mahāupāsikāya ca ‘‘kathāhaṃ, bhante, tesu bhikkhūsu paṭipajjāmī’’ti (mahāva. 468) evaṃ jetavanavihāradāyakapubbārāmavihāradāyakabhūtesu ārocitesupi tesaṃ senāsanavicāraṇaṃ avatvā āyasmatā sāriputtattherena ‘‘kathaṃ nu kho, bhante, tesu bhikkhūsu senāsane paṭipajjitabba’’nti ārocite ‘‘tena hi, sāriputta, vivittaṃ senāsanaṃ dātabba’’nti vatvā ‘‘sace pana, bhante, vivittaṃ na hoti, kathaṃ paṭipajjitabba’’nti vutte ‘‘tena hi vivittaṃ katvāpi dātabbaṃ, na tvevāhaṃ, sāriputta, kenaci pariyāyena vuḍḍhatarassa bhikkhuno senāsanaṃ paṭibāhitabbanti vadāmi, yo paṭibāheyya, āpatti dukkaṭassā’’ti (mahāva. 473) therasseva senāsanassa vicāraṇassa anuññātattā ca viññāyati.
若问:施主等无能审查,如何得知?答:虽有竹林住处等施主存在,不允许彼等审查,而允许「诸比库,我允许:指定具足五支的比库为分配卧坐处者」,仅允许比库为分配卧坐处者之指定。及于国桑比诤论比库们来到沙瓦提时,给孤独及维萨卡大近事女虽如是告知「尊者,我对彼等比库应如何行?」,彼等虽为揭德林住处施主、前园住处施主,不说彼等审查卧坐处,而由沙利子长老具寿告知「尊者,对彼等比库于卧坐处应如何行?」,说「沙利子,那么应给予远离的卧坐处」后,又说「尊者,若无远离者,应如何行?」时,说「那么即使造作远离者亦应给予。然而,沙利子,我不说以任何方式应拒绝较长老比库的卧坐处。若拒绝者,犯恶作罪」,由仅允许长老审查卧坐处,由此得知。
Kathaṃ pana saṅghādīnaṃ senāsanaṃ vicāretuṃ labhanabhāvo viññāyatīti? ‘‘Evañca, bhikkhave, sammannitabbo – paṭhamaṃ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –
然而,僧团等有能审查卧坐处,如何得知?「诸比库,应如是指定:首先应请求比库,请求后,由有能力的比库应告知僧团——
Suṇātu me, bhante, saṅgho…pe… sammato saṅghena itthannāmo bhikkhu senāsanaggāhāpako, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmīti (cūḷava. 317).
「尊者们,请僧团听我说……省略……僧团指定某甲比库为分配卧坐处者,僧团认可,故默然,我如是持」。
Evaṃ saṅghena senāsanaggāhāpakaṃ sammannāpetvā puna tena saṅghasammatena senāsanaggāhāpakena senāsanaggāhakavidhānaṃ anujānituṃ anujānāmi, bhikkhave, paṭhamaṃ bhikkhū gaṇetuṃ, bhikkhū gaṇetvā seyyā gaṇetuṃ, seyyā gaṇetvā seyyaggena gāhetu’’nti vacanato saṅghikasenāsanassa saṅghena vicāretuṃ labhanabhāvo viññāyati.
如是由僧团指定分配卧坐处者后,又允许由彼僧团所指定的分配卧坐处者施设分配卧坐处之法「诸比库,我允许:首先计数比库,计数比库后计数卧具,计数卧具后以卧具次第而分配」,由此语,僧伽的卧坐处,僧团有能审查,得知。
‘‘Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā dinnavihārādiṃ acchinditvā gaṇhante dhuranikkhepasambhavā pārājika’’nti aṭṭhakathāyaṃ (pārā. aṭṭha. 1.102) āgamanato ca ‘‘attano puggalike anāpattī’’ti pāḷiyaṃ (pāci. 117) āgamanato ca ‘‘yasmiṃ pana vissāso ruhati, tassa santakaṃ attano puggalikamiva hotīti mahāpaccariādīsu vutta’’nti aṭṭhakathāyaṃ (pāci. aṭṭha. 112) vacanato ca gaṇassa dinno gaṇasantakavihāro gaṇeneva vicārīyate, no dāyakādīhi. Puggalassa dinno puggalikavihāropi paṭiggāhakapuggaleneva vicārīyate, no dāyakādīhīti viññāyati. Evaṃ vinayapāḷiyaṃ aṭṭhakathāṭīkāsu ca vihārassa saṅghikagaṇasantakapuggalikavasena tividhasseva vacanato ca tesaṃyeva saṅghagaṇapuggalānaṃ vihāravicāraṇassa anuññātattā ca dāyakasantakassa vihārassa visuṃ avuttattā ca dāyakānaṃ vihāravicāraṇassa ananuññātattā ca saṅghādayo eva vihārassa issarā honti, teyeva ca vicāretuṃ labhantīti daṭṭhabbaṃ.
由注疏中所来「然而,对长部诵者等分别的团体或一人所施与的住处等,截断而取者,因有卸责可能,成巴拉基咖」,及本文中所来「于自己个人物,无罪」,及注疏中所说「然而,于彼信赖成立者,其所有物如自己个人物,于大施食等中所说」,由此得知:施与团体的团体所有住处,仅由团体审查,非由施主等。施与个人的个人住处,亦仅由受取个人审查,非由施主等。如是,由律藏本文、注疏、复注中,住处仅以僧伽的、团体所有的、个人的三种而说,及仅允许彼等僧团、团体、个人审查住处,及施主所有的住处别无所说,及不允许施主们审查住处,故应见:仅僧团等成为住处之主人,仅彼等有能审查。
Evaṃ hotu, tesu paṭiggāhakabhūtesu saṅghagaṇapuggalesu so vihāro kassa santako hoti, kena ca vicāretabboti? Vuccate – saṅghikavihāre tāva ‘‘āgatānāgatassa cātuddisassa saṅghassa dammī’’ti dinnattā paṭiggāhakesu kālakatesupi tadañño cātuddisasaṅgho ca anāgatasaṅgho ca issaro, tassa santako, tena vicāretabbo. Gaṇasantake pana tasmiṃ gaṇe yāva ekopi atthi, tāva gaṇasantakova, tena avasiṭṭhena bhikkhunā vicāretabbo. Sabbesu kālakatesu yadi sakalagaṇo vā taṃgaṇapariyāpannaavasiṭṭhapuggalo vā jīvamānakāleyeva yassa kassaci dinno, yena ca vissāsaggāhavasena gahito, so issaro. Sacepi sakalagaṇo jīvamānakāleyeva aññagaṇassa vā saṅghassa vā puggalassa vā deti, te aññagaṇasaṅghapuggalā issarā honti. Puggalikavihāre pana so vihārassāmiko attano jīvamānakāleyeva saṅghassa vā gaṇassa vā puggalassa vā deti, te issarā honti. Yo vā pana tassa jīvamānasseva vissāsaggāhavasena gaṇhāti, sova issaro hotīti daṭṭhabbo.
「如是,当那些作为接受者的僧团、团体、个人死后,那住处属于谁所有?又应由谁来处理?」答曰:首先,关于僧团所有的住处,因为是以「我施与已来、未来的四方僧团」之语而施与,故即使接受者死后,其他的四方僧团与未来僧团仍是主人,那住处属于他们所有,应由他们来处理。但对于团体所有者,只要该团体中尚有一人在,就仍是团体所有,应由那位剩余的比库来处理。若全体都死后,如果整个团体或该团体所摄的剩余人员在生前已施与任何人,或由谁以信任方式接受,那人就是主人。即使整个团体在生前施与其他团体、僧团或个人,那些其他团体、僧团、个人就成为主人。而对于个人所有的住处,那住处的主人在生前施与僧团、团体或个人,他们就是主人。或者在他生前以信任方式接受者,他就是主人,应如是看待。
Kathaṃ viññāyatīti ce? Saṅghike vihārassa garubhaṇḍattā avissajjiyaṃ avebhaṅgikaṃ hoti, na kassaci dātabbaṃ. Gaṇasantakapuggalikesu pana tesaṃ sāmikattā dānavissāsaggāhā ruhanti, ‘‘tasmā so jīvamānoyeva sabbaṃ attano parikkhāraṃ nissajjitvā kassaci adāsi, koci vā vissāsaṃ aggahesi. Yassa dinnaṃ, yena ca gahitaṃ, tasseva hotī’’ti ca ‘‘dvinnaṃ santakaṃ hoti avibhattaṃ, ekasmiṃ kālakate itaro sāmī, bahūnampi santake eseva nayo’’ti (mahāva. aṭṭha. 369) ca aṭṭhakathāyaṃ vuttattā viññāyati.
「如何得知?」若问。僧团所有的住处,因为是重物之故,是不可舍弃的、不可分割的,不可施与任何人。但对于团体所有与个人所有者,因为他们是主人之故,施与与信任接受是成立的。因此,「他在生前舍弃一切自己的资具后施与某人,或有人接受了信任。施与谁,由谁接受,就属于他」,以及「二人所有而未分割,一人死后另一人是主人,即使多人所有也是此理」,因为注疏中如是说,故得以知晓。
Evaṃ pana vissajjetvā adinnaṃ ‘‘mamaccayena asukassa hotū’’ti dānaṃ accayadānattā na ruhati. Vuttañhetaṃ aṭṭhakathāyaṃ (cūḷava. aṭṭha. 419) ‘‘sace hi pañcasu sahadhammikesu yo koci kālaṃ karonto ‘mamaccayena mayhaṃ parikkhāro upajjhāyassa hotu, ācariyassa hotu, saddhivihārikassa hotu, antevāsikassa hotu, mātu hotu, pitu hotu, aññassa vā kassaci hotū’ti vadati, tesaṃ na hoti, saṅghasseva hoti. Na hi pañcannaṃ sahadhammikānaṃ accayadānaṃ ruhati, gihīnaṃ pana ruhatī’’ti. Ettha ca ekacce pana vinayadharā ‘‘gihīnanti padaṃ sampadānanti gahetvā bhikkhūnaṃ santakaṃ accayadānavasena gihīnaṃ dadante ruhati, pañcannaṃ pana sahadhammikānaṃ dento na ruhatī’’ti vadanti. Evaṃ sante mātāpitūnaṃ dadantopi ruheyya tesaṃ gihibhūtattā. ‘‘Atha ca pana ‘mātu hotu, pitu hotu, aññassa vā kassaci hotū’ti vadati, tesaṃ na hotī’’ti vacanato na ruhatīti viññāyati, tasmā ‘‘gihīnaṃ panā’’ti idaṃ na sampadānavacanaṃ, atha kho sāmivacanamevāti daṭṭhabbaṃ. Tena gihīnaṃ pana santakaṃ accayadānaṃ ruhatīti sambandho kātabbo.
但如此舍弃后未施与而说「我死后应属于某人」的施与,因为是死后施与之故不成立。因为注疏中说:「若五种同法者中任何一人临终时说『我死后,我的资具应属于戒师、应属于老师、应属于同住弟子、应属于受业弟子、应属于母亲、应属于父亲、或应属于其他任何人』,不属于他们,只属于僧团。因为五种同法者的死后施与不成立,但在家人的则成立。」对此,某些持律者说:「『在家人的』一词,理解为与格,比库们的所有物以死后施与方式施与在家人时成立,但施与五种同法者时不成立。」若如此,施与父母时也应成立,因为他们是在家人。然而从「又说『应属于母亲、应属于父亲、或应属于其他任何人』,不属于他们」这段文字得知不成立,因此「但在家人的」这个词不是与格用法,而应看作是主格用法。由此应作连接:但在家人的所有物,死后施与成立。
Kiñca bhiyyo – ‘‘sace hi pañcasu sahadhammikesu yo koci kālaṃ karonto mamaccayena mayhaṃ parikkhāro’’ti ārabhitvā ‘‘na hi pañcannaṃ sahadhammikānaṃ accayadānaṃ ruhati, gihīnaṃ pana ruhatī’’ti vuttattā sāmyatthe chaṭṭhībahuvacanaṃ samatthitaṃ bhavati. Yadi evaṃ ‘‘gihīna’’nti padassa asampadānatte sati katamaṃ sampadānaṃ hotīti? ‘‘Yassa kassacī’’ti padaṃ. Vuttañhi aṭṭhakathāyaṃ (cūḷava. aṭṭha. 419) ‘‘mātu hotu, pitu hotu, aññassa vā kassaci hotū’’ti. Ayamattho ajjukavatthunā (pārā. 158) dīpetabbo. Evaṃ jīvamānakāleyeva datvā matesu vinicchayo amhehi ñāto, kassaci adatvā matesu vinicchayo kathaṃ ñātabboti? Tatthāpi saṅghike tāva heṭṭhā vuttanayena saṅghova issaro, gaṇasantake pana ekaccesu avasesā issarā, sabbesu matesu saṅghova issaro. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 369) ‘‘sabbesu matesu saṅghikaṃ hotī’’ti. Puggalike pana vihārassa garubhaṇḍattā avissajjiyaṃ avebhaṅgikaṃ saṅghikameva hoti.
更进一步,因为说「若五种同法者中任何一人临终时我死后我的资具」开始,到「因为五种同法者的死后施与不成立,但在家人的则成立」,所有格复数得以成立。若如此,「在家人的」一词不是与格时,哪个是与格?「任何人」一词。因为注疏中说「应属于母亲、应属于父亲、或应属于其他任何人」。此义应以直接事例来阐明。如此,我们已知在生前施与后死亡者的判定,未施与任何人而死亡者的判定如何得知?对此,首先关于僧团所有者,依下文所说方式,僧团就是主人。对于团体所有者,某些人死后剩余者是主人,全体死后僧团就是主人。因为注疏中说「全体死后成为僧团所有」。而对于个人所有的住处,因为是重物之故,是不可舍弃的、不可分割的,只成为僧团所有。
Kathaṃ viññāyatīti ce? ‘‘Bhikkhussa, bhikkhave, kālakate saṅgho sāmī pattacīvare, apica gilānupaṭṭhākā bahūpakārā, anujānāmi , bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṃ dātuṃ. Yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ, taṃ sammukhībhūtena saṅghena bhājetuṃ. Yaṃ tattha garubhaṇḍaṃ garuparikkhāraṃ, taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjiyaṃ avebhaṅgika’’nti (mahāva. 369) tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuttattā viññāyati. Evampi ‘‘garubhaṇḍaṃ garuparikkhāraṃ’’icceva bhagavatā vuttaṃ, na ‘‘vihāra’’nti, tasmā kathaṃ vihārassa garubhaṇḍabhāvoti viññāyatīti? ‘‘Vihāro vihāravatthu, idaṃ dutiyaṃ avebhaṅgika’’nti pāḷiyaṃ,
「如何得知?」若问。「诸比库,比库死后,僧团是钵与衣的主人,但看护病者多有助益,诸比库,我允许僧团将三衣与钵施与看护病者。那里的轻物、轻资具,应由现前僧团分配。那里的重物、重资具,对于已来、未来的四方僧团是不可舍弃的、不可分割的。」因为彼世尊、知者、见者、阿拉汉、正自觉者如是说,故得以知晓。即使如此,世尊只说「重物、重资具」,并未说「住处」,因此如何得知住处是重物?因为圣典中说「住处、住处地,此是第二种不可分割物」。
‘‘Dvisaṅgahāni dve honti, tatiyaṃ catusaṅgahaṃ;
「二种摄有二,第三为四摄。」
Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedanaṃ.
第四为九种房舍,第五为八种分别。
‘‘Iti pañcahi rāsīhi, pañcanimmalalocano;
如是以五聚,五种无垢眼者;
Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayī’’ti. (cūḷava. aṭṭha. 321) –
大师以二十五种,显示重物。——
Aṭṭhakathāyañca vuttattā viññāyati.
此于注疏中所说故,应知。
Iti dāyako vihāraṃ katvā kulūpakabhikkhussa deti, tassa muñcacetanuppattito pubbakāle dāyako vihārassāmiko hoti, dātuṃ vā vicāretuṃ vā issaro, muñcacetanuppattito paṭṭhāya paṭiggāhakabhikkhu sāmiko hoti, paribhuñjituṃ vā aññesaṃ dātuṃ vā issaro. So puggalo attano jīvamānakkhaṇeyeva saddhivihārikādīnaṃ nissajjitvā deti, tadā te saddhivihārikādayo sāmikā honti, paribhuñjituṃ vā aññassa vā dātuṃ issarā. Yadi pana kassaci adatvāva kālaṃ karoti, tadā saṅghova tassa vihārassa sāmiko hoti, na dāyako vā puggalo vā, saṅghānumatiyā eva puggalo paribhuñjituṃ labhati, na attano issaravatāyāti daṭṭhabbo.
如是施主造寺院后施与依止比库,从其舍弃心生起之前,施主为寺院之主人,有权施与或处置;从舍弃心生起时起,受施比库为主人,有权受用或施与他人。彼人于自己存命之时,舍弃后施与共住弟子等,尔时彼等共住弟子等为主人,有权受用或施与他人。然而若未施与任何人即命终,尔时僧团即为彼寺院之主人,非施主或个人,唯以僧团之许可,个人方得受用,非以自己之自在权,应如是见。
Evaṃ mūlatoyeva saṅghassa dinnattā saṅghikabhūtavihāro vā mūle gaṇapuggalānaṃ dinnattā gaṇasantakapuggalikabhūtopi tesaṃ gaṇapuggalānaṃ aññassa nissajjanavasena adatvā kālakatattā pacchā saṅghikabhāvaṃ pattavihāro vā saṅghena vicāretabbo hoti. Saṅghenapi bhagavato anumatiyā senāsanaggāhāpakaṃ sammannitvā gāhāpetabbo. Vuttañhetaṃ senāsanakkhandhake (cūḷava. 317) ‘‘atha kho bhikkhūnaṃ etadahosi ‘kena nu kho senāsanaṃ gāhetabba’nti. Bhagavato etamatthaṃ ārocesuṃ – ‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ senāsanaggāhāpakaṃ sammannitu’nti’’ādi.
如是最初即施与僧团故成为僧物之寺院,或最初施与群体之人故成为群体所有个人物,然因彼等群体之人未以舍弃方式施与他人而命终故,其后成为僧物之寺院,应由僧团处置。僧团亦应以世尊之许可,认可住处分配者后令其分配。此于住处篇集中说:『尔时诸比库生此念:「由谁应分配住处?」诸比库以此事白世尊——「诸比库,我许可认可具足五支之比库为住处分配者」』等。
Imasmiṃ ṭhāne ‘‘senāsanaggāho nāma vassakālavasena senāsanaggāho, utukālavasena senāsanaggāho, dhuvavāsavasena senāsanaggāhoti tividho hoti. Tesu vassakālavasena senāsanaggāho purimavassavasena senāsanaggāho, pacchimavassavasena senāsanaggāhoti duvidho. Utukālavasena senāsanaggāhopi antarāmuttakavasena senāsanaggāho, taṅkhaṇapaṭisallānavasena senāsanaggāhoti duvidho’’ti ācariyā vadanti, etaṃ pāḷiyā ca aṭṭhakathāya ca asamentaṃ viya dissati. Pāḷiyañhi (cūḷava. 318) ‘‘atha kho bhikkhūnaṃ etadahosi ‘kati nu kho senāsanaggāho’ti. Bhagavato etamatthaṃ ārocesuṃ – tayome, bhikkhave, senāsanaggāhā purimako pacchimako antarāmuttako. Aparajjugatāya āsāḷhiyā purimako gāhetabbo, māsagatāya āsāḷhiyā pacchimako gāhetabbo, aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo. Ime kho, bhikkhave, tayo senāsanaggāhā’’ti evaṃ āgato, aṭṭhakathāyampi (cūḷava. aṭṭha. 318) ‘‘tīsu senāsanaggāhesu purimako ca pacchimako cāti ime dve gāhā thāvarā. Antarāmuttake ayaṃ vinicchayo…pe… ayaṃ tāva antovasse vassūpanāyikādivasena pāḷiyaṃ āgatasenāsanaggāhakathā, ayaṃ pana senāsanaggāho nāma duvidho hoti utukāle ca vassāvāse cā’’ti evaṃ āgato, tasmā saṅghena sammatasenāsanaggāhāpakena vicāretabbā.
在此处,诸老师说:「『住处分配』者,依瓦萨时的住处分配、依季节时的住处分配、依常住的住处分配,有三种。其中,依瓦萨时的住处分配,依前瓦萨的住处分配、依后瓦萨的住处分配,有二种。依季节时的住处分配,依中间期的住处分配、依即时独坐的住处分配,有二种。」此说在圣典与注疏中似乎未被提及。因为在圣典中如是说:「时诸比库生起此念:『住处分配有几种?』诸比库将此义白告世尊——『诸比库,此等三种住处分配:前分配、后分配、中间期分配。应在阿萨喇月未过时分配前分配,应在阿萨喇月已过时分配后分配,应在自恣未过时为未来瓦萨住处分配中间期分配。诸比库,此等为三种住处分配。』」在注疏中亦如是说:「在三种住处分配中,前分配与后分配,此二分配为固定的。在中间期分配中,此为决断……此为瓦萨期内依入瓦萨日等在圣典中所说的住处分配之说,然而此『住处分配』者,有二种:在季节时与在瓦萨住处。」因此,应由僧团认可的住处分配者来审察。
Senāsanaggāho nāma utukāle senāsanaggāho, vassāvāse senāsanaggāhoti duvidho. Tattha utukālo nāma hemantautugimhautuvasena aṭṭha māsā, tasmiṃ kāle bhikkhū aniyatāvāsā honti, tasmā ye yadā āgacchanti, tesaṃ tadā bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ, akālo nāma natthi. Ayaṃ utukāle senāsanaggāho nāma. Vassāvāse senāsanaggāho pana ‘‘purimako pacchimako antarāmuttako’’ti pāḷiyaṃ āgatanayena tividho hoti. Antarāmuttakopi hi āyatiṃ vassāvāsatthāya gāhitattā vassāvāse senāsanaggāhameva pavisati, na utukāle senāsanaggāho. Vuttañhi bhagavatā ‘‘aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo’’ti. Taṅkhaṇapaṭisallānavasena senāsanaggāhoti ca neva pāḷiyaṃ na aṭṭhakathāyaṃ visuṃ āgato, utukāle senāsanaggāhoyeva tadaṅgasenāsanaggāhotipi taṅkhaṇapaṭisallānavasena senāsanaggāhotipi vadanti, tasmā utukālavasena senāsanaggāhopi ‘‘antarāmuttakavasena senāsanaggāho taṅkhaṇapaṭisallānavasena senāsanaggāhoti dubbidho’’ti na vattabbo.
『住处分配』者,在季节时的住处分配、在瓦萨住处的住处分配,有二种。其中,『季节时』者,依寒季、热季、雨季为八个月,在彼时比库们为不定住者,因此,凡何时来者,彼时应令比库们起立而给予住处,无『非时』。此为在季节时的住处分配。然而在瓦萨住处的住处分配,依圣典中所说的方式「前分配、后分配、中间期分配」,有三种。因为中间期分配,因为是为未来瓦萨住处而分配之故,只进入瓦萨住处的住处分配,非季节时的住处分配。因为世尊已说:「应在自恣未过时为未来瓦萨住处分配中间期分配。」而「依即时独坐的住处分配」,既未在圣典中也未在注疏中单独说到,他们说季节时的住处分配即是临时住处分配,也说是依即时独坐的住处分配,因此,依季节时的住处分配,不应说「依中间期的住处分配、依即时独坐的住处分配,有二种」。
Athāpi vadanti ‘‘yathāvuttesu pañcasu senāsanaggāhesu cattāro senāsanaggāhā pañcaṅgasamannāgatena senāsanaggāhāpakasammutiladdhena bhikkhunā antoupacārasīmaṭṭhena hutvā antosīmaṭṭhānaṃ bhikkhūnaṃ yathāvinayaṃ vicāretabbā honti, te pana vicāraṇā yāvajjakālā thāvarā hutvā na tiṭṭhanti, dhuvavāsavasena vicāraṇameva yāvajjakālā thāvaraṃ hutvā tiṭṭhatī’’ti, tampi tathā na sakkā vattuṃ. Kasmā? Senāsanaggāhāpakabhede ‘‘dhuvavāsavasena senāsanaggāho’’ti pāḷiyaṃ aṭṭhakathāyañca natthi. Dhuvavāsavasena vicāraṇañca sammutiladdhena senāsanaggāhāpakena vicāretabbaṃ na hoti, atha kho samaggena saṅghena apalokanakammavasena duvaṅgasamannāgatassa bhikkhussa anuṭṭhāpanīyaṃ katvā dānameva, tasmā samaggo saṅgho bahūpakāratāguṇavisiṭṭhatāsaṅkhātehi dvīhi aṅgehi samannāgataṃ bhikkhuṃ apalokanakammavasena sammannitvā tassa phāsukaṃ āvāsaṃ dhuvavāsavasena anuṭṭhāpanīyaṃ katvā deti, taṃ yāvajjakālā thāvaraṃ hutvā tiṭṭhatīti vattabbaṃ.
又有人说:「在如前所说的五种住处分配中,四种住处分配应由具足五支、获僧团认可的住处分配者比库,住在界内近行界内,依律而审察界内的比库们,然而彼等审察不能固定地维持至应有之时,唯有依常住的审察能固定地维持至应有之时。」此亦不能如是说。为何?在住处分配者的区分中,「依常住的住处分配」在圣典与注疏中皆无。依常住的审察,不应由获认可的住处分配者来审察,而应由和合僧团,依求听甘马,对具足二支的比库作不可令起后给予,因此,应说:和合僧团,依求听甘马认可具足称为多利益性与德殊胜性二支的比库,对彼作不可令起,依常住给予舒适的住处,彼固定地维持至应有之时。
Samaggo saṅghova dhuvavāsavasena deti, na senāsanaggāhāpakoti ayamattho kathaṃ ñātabboti ce? ‘‘Saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā gaṇavācakaācariyassa vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhento dhuvavāsatthāya vihāraṃ sammannitvā detī’’ti (pāci. aṭṭha. 120; kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā) ‘‘saṅgho pana bahussutassa uddesaparipucchādīhi bahūpakārassa bhāranitthārakassa phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā detī’’ti ca ‘‘saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharagaṇavācakācariyānaṃ vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhetvā dhuvavāsatthāya vihāraṃ sallakkhetvā sammannitvā detī’’ti ca ‘‘bahussutassa saṅghabhāranitthārakassa bhikkhuno anuṭṭhāpanīyasenāsanampī’’ti (pari. aṭṭha. 495-496) ca ‘‘apalokanakammaṃ nāma sīmaṭṭhakaṃ saṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbaṃ kamma’’nti ca aṭṭhakathāsu (pari. aṭṭha. 482) vacanato sādhukaṃ nissaṃsayena ñātabboti.
「唯有和合僧团依常住而给予,非住处分配者」,此义如何应知?「然而僧团,观察库藏管理者、或说法者持律者等、或诵经老师的多利益性与德殊胜性,认可后为常住给予精舍」,以及「然而僧团,对多闻者、以教授询问等多利益者、负担僧团重担者,作不可令起后给予舒适的住处」,以及「然而僧团,观察库藏管理者、或说法者持律者诵经老师们的多利益性与德殊胜性,为常住观察后认可而给予精舍」,以及「对多闻的负担僧团重担的比库的不可令起住处」,以及「『求听甘马』者,清净界内僧团,取来应给欲者之欲后,以和合僧团的同意,三次宣告后应作的甘马」,从诸注疏中的此等语句,应善巧地无疑地了知。
Kathaṃ pana apalokanakammena dātabbabhāvo viññāyatīti? ‘‘Bahussutassa saṅghabhāranitthārakassa bhikkhuno anuṭṭhāpanīyasenāsanampi saṅghakiccaṃ karontānaṃ kappiyakārakādīnaṃ bhattavetanampi apalokanakammena dātuṃ vaṭṭatī’’ti parivāraṭṭhakathāyaṃ (pari. aṭṭha. 495-496) kammavagge āgatattā viññāyati. Kathaṃ pana duvaṅgasamannāgatassa bhikkhunoyeva dātabbabhāvo viññāyatīti? ‘‘Bahūpakāratanti bhaṇḍāgārikatādibahauupakārabhāvaṃ. Na kevalaṃ idamevāti āha ‘guṇavisiṭṭhatañcā’tiādi. Tena bahūpakārattepi guṇavisiṭṭhattābhāve, guṇavisiṭṭhattepi bahūpakārattābhāve dātuṃ na vaṭṭatīti dassetī’’ti vinayatthamañjūsāyaṃ (kaṅkhā. aṭṭha. ṭī. anupakhajjasikkhāpadavaṇṇanā) vuttattā viññāyati.
然而,如何了知应以求听甘马给予之性?因为在《附随注疏》的甘马品中说到:「对多闻的负担僧团重担的比库的不可令起住处,以及对作僧团事务的净食制作者等的食物工资,亦可以求听甘马给予」,故了知。然而,如何了知唯应给予具足二支的比库之性?因为在《疑惑度脱注疏》中说:「『多利益性』者,库藏管理者等的多利益之性。非仅此而已,故说『与德殊胜性』等。以此显示:即使有多利益性,若无德殊胜性,即使有德殊胜性,若无多利益性,皆不可给予」,故了知。
Kasmā pana senāsanaggāhāpakena vicāretabbo senāsanaggāho yāvajjakālā na tiṭṭhatīti? Pañcaṅgasamannāgatassa senāsanaggāhāpakassa bhikkhuno dullabhattā, nānādesavāsīnaṃ nānācariyakulasambhavānaṃ bhikkhūnaṃ ekasambhogaparibhogassa dukkarattā ca imehi dvīhi kāraṇehi na tiṭṭhati. Vuttañhetaṃ bhagavatā ‘‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṃ bhikkhuṃ senāsanaggāhāpakaṃ sammannituṃ, yo na chandāgatiṃ gaccheyya, na dosāgatiṃ gaccheyya, na mohāgatiṃ gaccheyya, na bhayāgatiṃ gaccheyya , gahitāgahitañca jāneyyā’’ti (cūḷava. 317). Aṭṭhakathāyampi (pāci. aṭṭha. 122) ‘‘evarūpena hi sabhāgapuggalena ekavihāre vā ekapariveṇe vā vasantena attho natthī’’ti vuttaṃ. Kasmā pana dhuvavāsatthāya dānavicāro yāvajjakālā tiṭṭhatīti? Pañcaṅgasamannāgatābhāvepi sīmaṭṭhakassa samaggassa saṅghassa anumatiyā kattabbattā. Vuttañhi ‘‘apalokanakammaṃ nāma sīmaṭṭhakaṃ saṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbaṃ kamma’’nti (pari. aṭṭha. 482).
然而,为何由住处分配者应审察的住处分配不能维持至应有之时?因为具足五支的住处分配者比库难得,以及对来自不同地方、不同老师家族的比库们,共同受用享用难作,以此二因不能维持。因为世尊已说:「诸比库,我允许认可具足五支的比库为住处分配者:不行欲行、不行嗔行、不行痴行、不行怖行、知已分配与未分配者。」在注疏中亦说:「因为对如是同类人,住在一精舍或一住处中无有利益。」然而,为何为常住的给予审察能维持至应有之时?因为即使无具足五支者,亦应以界内和合僧团的同意而作。因为已说:「『求听甘马』者,清净界内僧团,取来应给欲者之欲后,以和合僧团的同意,三次宣告后应作的甘马。」
Utukāle saṅghikasenāsane vasantena āgato bhikkhu na paṭibāhetabbo aññatra anuṭṭhāpanīyā. Vuttañhi bhagavatā ‘‘anujānāmi, bhikkhave, vassānaṃ temāsaṃ paṭibāhituṃ, utukālaṃ pana na paṭibāhitu’’nti (cūḷava. 318). ‘‘Aññatra anuṭṭhāpanīyā’’ti vuttaṃ, katame anuṭṭhāpanīyāti? Cattāro anuṭṭhāpanīyā vuḍḍhataro, bhaṇḍāgāriko, gilāno, saṅghato laddhasenāsano ca. Tattha vuḍḍhataro bhikkhu tasmiṃ vihāre antosīmaṭṭhakabhikkhūsu attanā vuḍḍhatarassa aññassa abhāvā yathāvuḍḍhaṃ kenaci anuṭṭhāpanīyo. Bhaṇḍāgāriko saṅghena sammannitvā bhaṇḍāgārassa dinnatāya saṅghassa bhaṇḍaṃ rakkhanto gopento vasati, tasmā so bhaṇḍāgāriko kenaci anuṭṭhāpanīyo. Gilāno gelaññābhibhūto attano laddhasenāsane vasanto kenaci anuṭṭhāpanīyo. Saṅghato laddhasenāsano samaggena saṅghena dinnasenāsanattā kenaci anuṭṭhāpanīyo. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 343) ‘‘cattāro hi na vuṭṭhāpetabbā vuḍḍhataro, bhaṇḍāgāriko, gilāno, saṅghato laddhasenāsanoti. Tattha vuḍḍhataro attano vuḍḍhatāya navakatarena na vuṭṭhāpetabbo, bhaṇḍāgāriko saṅghena sammannitvā bhaṇḍāgārassa dinnatāya, gilāno attano gilānatāya, saṅgho pana bahussutassa uddesaparipucchādīhi bahūpakārassa bhāranitthārakassa phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā deti, tasmā so upakārakatāya ca saṅghato laddhatāya ca na vuṭṭhāpetabbo’’ti. Ṭhapetvā ime cattāro avasesā vuṭṭhāpanīyāva honti.
在非瓦萨时期,住在僧团住所的比库,对于来到的比库不应拒绝,除了不应被驱起者。世尊已说:『诸比库,我允许拒绝三个月的瓦萨期,但非瓦萨时期则不应拒绝。』所说『除了不应被驱起者』,何者为不应被驱起者?有四种不应被驱起者:长老、库房管理者、病者、从僧团获得住所者。其中,长老比库在该寺院界内十位比库中,因无其他比年长于己者,依其年长,不应被任何人驱起。库房管理者,因僧团认可后授予库房管理职责,住于守护、保护僧团物品,故该库房管理者不应被任何人驱起。病者,为疾病所困,住于自己所得住所,不应被任何人驱起。从僧团获得住所者,因和合僧团所授予住所,不应被任何人驱起。注疏中已说:『有四种不应被驱起:长老、库房管理者、病者、从僧团获得住所者。其中,长老因其年长,不应被较新者驱起;库房管理者因僧团认可后授予库房管理职责;病者因其疾病;而僧团对于多闻者、以诵经问答等多有助益者、承担重担者,将舒适的住处作为不应被驱起而授予,故彼因助益行为及从僧团获得,不应被驱起。』除了这四种,其余者应被驱起。
Aparasmiṃ bhikkhumhi āgate vuṭṭhāpetvā senāsanaṃ dāpetabbaṃ. Vuttañhi aṭṭhakathāyaṃ (cūḷava. aṭṭha. 318) ‘‘utukāle tāva keci āgantukā bhikkhū purebhattaṃ āgacchanti, keci pacchābhattaṃ paṭhamayāmaṃ vā majjhimayāmaṃ vā pacchimayāmaṃ vā, ye yadā āgacchanti, tesaṃ tadāva bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ, akālo nāma natthī’’ti. Etarahi pana saddhā pasannā manussā vihāraṃ katvā appekacce paṇḍitānaṃ vacanaṃ sutvā ‘‘saṅghe dinnaṃ mahapphala’’nti ñatvā cātuddisaṃ saṅghaṃ ārabbha ‘‘imaṃ vihāraṃ āgatānāgatassa cātuddisassa saṅghassa demā’’ti vatvā denti, appekacce attanā pasannaṃ bhikkhuṃ ārabbha vihāraṃ katvāpi dānakāle tena uyyojitā hutvā cātuddisaṃ saṅghaṃ ārabbha vuttanayena denti, appekacce karaṇakālepi dānakālepi attano kulūpakabhikkhumeva ārabbha pariccajanti, tathāpi dakkhiṇodakapātanakāle tena sikkhāpitā yathāvuttapāṭhaṃ vacībhedaṃ karonti, cittena pana kulūpakasseva denti, na sabbasaṅghasādhāraṇatthaṃ icchanti.
当另一比库来到时,应驱起而给予住所。注疏中已说:『在非瓦萨时期,某些来访比库于午前来到,某些于午后、初夜分、中夜分或后夜分来到,无论何者何时来到,应于彼时驱起比库而给予住所,没有所谓非时。』然而现今,有信心、净信的人们建造寺院后,某些人听闻智者之言,知晓『施予僧团果报大』,对四方僧团说『我们将此寺院施予已来未来的四方僧团』而施予;某些人虽对自己净信的比库建造寺院,但在布施时被彼劝导,对四方僧团依前述方式施予;某些人在建造时及布施时,仅对自己家族护持的比库舍弃,即便如此,在倾注回向水时,被彼教导而作如前所说的言辞分别,但心中仅施予家族护持者,不希望为全僧团共有之用。
Imesu tīsu dānesu paṭhamaṃ pubbakālepi dānakālepi saṅghaṃ uddissa pavattattā sabbasaṅghikaṃ hoti. Dutiyaṃ pubbakāle puggalaṃ uddissa pavattamānampi dānakāle saṅghaṃ uddissa pavattattā saṅghikameva. Tatiyaṃ pana pubbakālepi dānakālepi kulūpakapuggalameva uddissa pavattati, na saṅghaṃ, kevalaṃ bhikkhunā vuttānusāreneva vacībhedaṃ karonti. Evaṃ sante ‘‘kiṃ ayaṃ vihāro cittavasena puggaliko hoti, vacībhedavasena saṅghiko’’ti cintāyaṃ ekacce evaṃ vadeyyuṃ –
在这三种布施中,第一种因在先前时及布施时皆对僧团而行,故属全僧团所有。第二种虽在先前时对个人而行,但在布施时对僧团而行,故仍属僧团所有。然而第三种,在先前时及布施时皆仅对家族护持的个人而行,非对僧团,仅依比库所说而作言辞分别。如此情况下,『此寺院依心意而言属个人所有,依言辞分别而言属僧团所有吗?』在此思考中,某些人会如此说:
‘‘Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
『诸法以意为前导,以意为最胜,由意所造;
Manasā ce pasannena, bhāsati vā karoti vā;
若以净信之意,或说或作;
Tato naṃ sukhamanveti, chāyāva anapāyinīti. (dha. pa. 2) –
由此乐随彼而来,如影不离。』
Vacanato cittavasena puggaliko hotī’’ti. Aññe ‘‘yathā dāyakā vadanti, tathā paṭipajjitabbanti (cūḷava. aṭṭha. 325) vacanato vacībhedavasena saṅghiko hotī’’ti.
「从言说、从心意方面而言,成为个人的。」另有人说:「如施主所说,应如是行持」,从言说、从语言差别方面而言,成为僧团的。
Tatrāyaṃ vicāraṇā – idaṃ dānaṃ pubbe puggalassa pariṇataṃ pacchā saṅghassa pariṇāmitaṃ, tasmā ‘‘saṅghiko’’ti vutte navasu adhammikadānesu ‘‘puggalassa pariṇataṃ saṅghassa pariṇāmetī’’ti (pārā. 660) vuttaṃ aṭṭhamaṃ adhammikadānaṃ hoti, tassa dānassa paṭiggahāpi paribhogāpi adhammikapaṭiggahā adhammikaparibhogā honti. ‘‘Puggaliko’’ti vutte tīsu dhammikadānesu ‘‘puggalassa dinnaṃ puggalasseva detī’’ti vuttaṃ tatiyadhammikadānaṃ hoti, tassa paṭiggahāpi paribhogāpi dhammikapaṭiggahā dhammikaparibhogā honti, tasmā puggalikapakkhaṃ bhajati. Appekacce suttantikādigaṇe pasīditvā vihāraṃ kāretvā gaṇassa denti ‘‘imaṃ vihāraṃ āyasmantānaṃ dammī’’ti. Appekacce puggale pasīditvā vihāraṃ katvā puggalassa denti ‘‘imaṃ vihāraṃ āyasmato dammī’’ti. Ete pana gaṇasantakapuggalikā vihārā dānakālato paṭṭhāya paṭiggāhakasantakāva honti, na dāyakasantakā. Tesu gaṇasantako tāva ekaccesu matesu avasesānaṃ santako, tesu dharamānesuyeva kassaci denti, tassa santako. Kassaci adatvā sabbesu matesu saṅghiko hoti. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 369) ‘‘dvinnaṃ santakaṃ hoti avibhattaṃ, ekasmiṃ kālakate itaro sāmī, bahūnaṃ santakepi eseva nayo. Sabbesu matesu saṅghikaṃva hotī’’ti.
此中应如是审察——此布施先回向给个人,后回向给僧团,因此说「僧团的」时,在九种非法布施中所说「回向给个人,回向给僧团」,成为第八种非法布施,对该布施的接受与受用,皆为非法接受、非法受用。说「个人的」时,在三种如法布施中所说「施予个人,仅施予个人」,成为第三种如法布施,对其接受与受用,皆为如法接受、如法受用,因此应取个人方。有些人对经师等团体生信后,建造寺院施予团体,说「我将此寺院施予诸具寿」。有些人对个人生信后,建造寺院施予个人,说「我将此寺院施予具寿」。然而这些团体所有与个人所有的寺院,从布施时起,即成为接受者所有,非施主所有。其中团体所有者,在某些人死亡时,为其余者所有,在他们存续期间施予某人,即为该人所有。若未施予任何人,在全部死亡时,成为僧团的。注疏中已说:「二人所有而未分配,一人死亡时,另一人为主人,众人所有亦同此理。全部死亡时,即成为僧团的。」
Puggalikavihāropi yadi so paṭiggāhakapuggalo attano jīvamānakāleyeva saddhivihārikādīnaṃ deti, koci vā tassa vissāsena taṃ vihāraṃ aggahesi, tassa santako hoti. Kassaci adatvā kālakate saṅghiko hoti. Vuttañhi aṭṭhakathāyaṃ ‘‘so jīvamānoyeva sabbaṃ attano parikkhāraṃ nissajjitvā kassaci adāsi, koci vā vissāsaṃ aggahesi. Yassa dinno, yena ca gahito, tasseva hotī’’ti. Pāḷiyañca (mahāva. 369) ‘‘bhikkhussa, bhikkhave, kālakate saṅgho sāmī pattacīvare, apica gilānupaṭṭhākā bahūpakārā. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṃ dātuṃ, yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ, taṃ sammukhībhūtena saṅghena bhājetuṃ, yaṃ tattha garubhaṇḍaṃ garuparikkhāraṃ, taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjiyaṃ avebhaṅgika’’nti (mahāva. 369) vuttaṃ, tasmā iminā nayena vinicchayo kātabbo.
个人寺院亦然,若该接受者个人在自己生存期间即施予同住弟子等,或有人依其信任取得该寺院,即为该人所有。若未施予任何人而死亡,成为僧团的。注疏中已说:「他生存时即舍弃自己的一切资具施予某人,或有人依信任取得。施予谁,由谁取得,即为该人所有。」律典中说:「诸比库,比库死亡时,僧团为钵与衣的主人,然而看护病者多有助益。诸比库,我允许僧团将三衣与钵施予看护病者,其中轻物、轻资具,由现前僧团分配,其中重物、重资具,为已来未来四方僧团不可舍弃、不可分割之物。」因此应以此方式作决断。
Saṅghike pana pāḷiyaṃ āgatānaṃ ‘‘purimako pacchimako antarāmuttako cā’’ti (cūḷava. 318) vuttānaṃ tiṇṇaṃ senāsanaggāhānañca aṭṭhakathāyaṃ (cūḷava. aṭṭha. 318) āgatānaṃ ‘‘utukāle ca vassāvāse cā’’ti vuttānaṃ dvinnaṃ senāsanaggāhānañca etarahi asampajjanato anuṭṭhāpanīyapāḷiyaṃ āgatassa attano sabhāvena anuṭṭhāpanīyassa dhuvavāsatthāya saṅghena dinnatāya anuṭṭhāpanīyassa vaseneva vinicchayo hoti. Vuḍḍhataragilānā hi attano sabhāvena anuṭṭhāpanīyā honti. Vuttañhetaṃ aṭṭhakathāyaṃ (mahāva. aṭṭha. 343) ‘‘vuḍḍhataro attano vuḍḍhatāya navakatarena na vuṭṭhāpetabbo, gilāno attano gilānatāyā’’ti. Bhaṇḍāgārikadhammakathikādayo dhuvavāsatthāya saṅghena dinnatāya anuṭṭhāpanīyā honti. Vuttañhi ‘‘saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā…pe… dhuvavāsatthāya vihāraṃ sammannitvā deti, tasmā yassa saṅghena dinno, sopi anuṭṭhāpanīyo’’ti (pāci. aṭṭha. 120; kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā). So evaṃ veditabbo – etarahi saṅghikavihāresu saṅghattheresu yathākammaṅgatesu tasmiṃ vihāre yo bhikkhu vuḍḍhataro, sopi ‘‘ayaṃ vihāro mayā vasitabbo’’ti vadati. Yo tattha byatto paṭibalo, sopi tatheva vadati. Yena so vihāro kārito, sopi ‘‘mayā pasīditapuggalo āropetabbo’’ti vadati. Saṅghopi ‘‘mayameva issarā, tasmā amhehi icchitapuggalo āropetabbo’’ti vadati. Evaṃdvidhā vā tidhā vā catudhā vā bhinnesu mahantaṃ adhikaraṇaṃ hoti.
然而关于僧团的,律典中所说「先来者、后来者、中间离去者」三种住处取得者,以及注疏中所说「在季节时与雨安居时」二种住处取得者,因现今不成就,应依不可驱逐律典中所说的、依自性而不可驱逐者、为长久居住由僧团施予而不可驱逐者的方式作决断。年长者与病者依自性而不可驱逐。注疏中已说此:「年长者依其年长,不应被年少者驱逐,病者依其病。」库房管理者、说法者、持律者等,为长久居住由僧团施予而不可驱逐。已说:「然而僧团为库房管理者或说法者、持律者等……为长久居住,认可后施予寺院,因此由僧团施予者,亦不可驱逐。」应如是了知——现今在僧团寺院中,僧团长老们各依业而住,在该寺院中年长的比库,亦说「此寺院应由我居住」。在该处有能力者,亦如是说。建造该寺院者,亦说「应安置我所信之人」。僧团亦说「我们即是主人,因此应安置我们所欲之人」。如是分为二派、三派或四派时,产生大诤事。
Tesu vuḍḍhataro ‘‘na tvevāhaṃ, bhikkhave, kenaci pariyāyena vuḍḍhatarassa āsanaṃ paṭibāhitabbanti vadāmi, yo paṭibāheyya, āpatti dukkaṭassā’’ti pāḷipāṭhañca (mahāva. 473; cūḷava. 316), ‘‘vuḍḍhataro attano vuḍḍhatāya navakatarena na vuṭṭhāpetabbo’’ti aṭṭhakathāvacanañca (pāci. aṭṭha. 119 ādayo; kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā) gahetvā ‘‘ahameva ettha vuḍḍhataro, mayā vuḍḍhataro añño natthi, tasmā ahameva imasmiṃ vihāre vasitumanucchaviko’’ti saññī hoti. Byattopi ‘‘bahussutassa saṅghabhāranitthārakassa bhikkhuno anuṭṭhāpanīyasenāsanampī’’ti parivāraṭṭhakathāvacanañca (pari. aṭṭha. 495-496), ‘‘anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetuṃ, nissayaṃ dātu’’ntiādipāḷivacanañca (mahāva. 76, 82) gahetvā ‘‘ahameva ettha byatto paṭibalo, na mayā añño byattataro atthi, tasmā ahameva imassa vihārassa anucchaviko’’ti saññī. Vihārakārakopi ‘‘yena vihāro kārito, so vihārasāmikoti vinayapāṭho (pāci. aṭṭha. 116) atthi, mayā ca bahuṃ dhanaṃ cajitvā ayaṃ vihāro kārito, tasmā mayā pasannapuggalo āropetabbo, na añño’’ti saññī. Saṅghopi ‘‘saṅghiko nāma vihāro saṅghassa dinno hoti pariccatto’’tiādipāḷivacanañca (pāci. 116, 121, 126, 131), antamaso caturaṅgulapādakaṃ gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ hotī’’tiādiaṭṭhakathāvacanañca (cūḷava. aṭṭha. 321) gahetvā ‘‘ayaṃ vihāro saṅghiko saṅghasantako, tasmā amhehi abhirucitapuggalova āropetabbo, na añño’’ti saññī.
其中年长者取律典文句「诸比库,我说无论以何方式,不应阻止年长者的座位,若阻止,犯恶作罪」,以及注疏之语「年长者依其年长,不应被年少者驱逐」,认为「我即此处年长者,无有比我更年长者,因此唯我适合居住此寺院」。有能力者取《附随》注疏之语「多闻、承担僧团负担的比库,亦有不可驱逐的住处」,以及律典之语「诸比库,我允许有能力的比库,十腊或超过十腊者授具足戒、给予依止」等,认为「我即此处有能力者,无有比我更有能力者,因此唯我适合此寺院」。建造寺院者亦认为「有律文『建造寺院者为寺院主人』,且由我舍弃大量财富建造此寺院,因此应安置我所喜之人,非他人」。僧团亦取律典之语「名为僧团的寺院,是施予僧团、舍弃给僧团的」等,以及注疏之语「乃至四指足的,由村童在沙屋中游戏所造者,从施予僧团时起,亦成为重物」等,认为「此寺院为僧团的、僧团所有,因此应由我们安置所喜之人,非他人」。
Tattha vuḍḍhatarassa vacanepi ‘‘na tvevāhaṃ, bhikkhave’’tyādivacanaṃ (cūḷava. 316) tesu tesu āsanasālādīsu aggāsanassa vuḍḍhatarārahattā bhattaṃ bhuñjitvā nisinnopi bhikkhu vuḍḍhatare āgate vuṭṭhāya āsanaṃ dātabbaṃ sandhāya bhagavatā vuttaṃ, na dhuvavāsaṃ sandhāya. ‘‘Vuḍḍhataro attano vuḍḍhatāya’’tyādivacanañca (pāci. aṭṭha. 120; kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā) yathāvuḍḍhaṃ senāsane dīyamāne vuḍḍhatare āgate navakataro vuṭṭhāpetabbo, vuṭṭhāpetvā vuḍḍhatarassa senāsanaṃ dātabbaṃ, vuḍḍhataro pana navakatarena na vuṭṭhāpetabbo. Kasmā? ‘‘Attano vuḍḍhataratāyā’’ti utukāle yathāvuḍḍhaṃ senāsanadānaṃ sandhāya vuttaṃ, na dhuvavāsatthāya dānaṃ sandhāya , tasmā idampi vacanaṃ upaparikkhitabbaṃ, na sīghaṃ anujānitabbaṃ.
其中关于年长者之语,「诸比库,我说无论」等语,是世尊针对在各座堂等处,年长者应得上座,食毕而坐的比库,年长者到来时应起立给予座位而说,非针对长久居住而说。「年长者依其年长」等语,是针对按年腊给予住处时,年长者到来,年少者应被驱逐,驱逐后应给予年长者住处,然而年长者不应被年少者驱逐。为何?「依其年长」,是针对季节时按年腊给予住处而说,非针对为长久居住的给予而说,因此此语亦应详细审察,不应速许。
Byattavacanepi ‘‘bahussutassa saṅghabhāranitthārakassa’’tyādivacanañca (pari. aṭṭha. 445-496) na bahussutamattena saṅghikavihārassa issarabhāvaṃ sandhāya vuttaṃ, atha kho tassa bhikkhussa bahūpakārataṃ guṇavisiṭṭhatañca sallakkhetvā saṅghena phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā dinne so bhikkhu kenaci tamhā vihārā anuṭṭhāpanīyo hoti, imamatthaṃ sandhāya vuttaṃ. ‘‘Anujānāmi, bhikkhave’’tyādivacanañca (mahāva. 82) nissayācariyānaṃ lakkhaṇaṃ pakāsetuṃ bhagavatā vuttaṃ, na saṅghikavihārassa issarattaṃ, tasmā idampi vacanaṃ upaparikkhitabbaṃ, na sīghaṃ anujānitabbaṃ.
在明确说明中,「多闻者、僧团重担承担者」等语句(巴利注疏445-496),并非仅依多闻之量而说关于僧团住处之主权,而是僧团考察该比库之多所助益性与具足功德性后,令其安住舒适住处而给予,该比库由任何人皆不得从该住处被驱逐,是为了说明此义而说。「诸比库,我允许」等语句(大品82),是世尊为了显示依止师与教授师之特征而说,非僧团住处之主权,因此此语句亦应详细审察,不应速许。
Dāyakavacanaṃ pana nānujānitabbaṃ paṭibāhitabbaṃ. Kasmā? ‘‘Yena vihāro kārito’’tyādipāṭhassa amukhyavohārattā. Yathā hi puthujjanakāle rūpādīsu sañjanassa bhūtapubbattā bhūtapubbagatiyā arahāpi ‘‘satto’’ti, evaṃ dānakālato pubbe tassa vihārassa sāmibhūtapubbattā dāyako ‘‘vihārasāmiko’’ti vuccati, na issarattā. Na hi sakale vinayapiṭake aṭṭhakathāṭīkāsu ca ‘‘vissajjetvā dinnassa vihārassa dāyako issaro’’ti vā ‘‘dāyakena vicāretabbo’’ti vā ‘‘dāyakasantakavihāro’’ti vā pāṭho atthi, ‘‘saṅghiko, gaṇasantako, puggaliko’’icceva atthi, tasmā tassa vacanaṃ nānujānitabbaṃ.
施主之语句则不应允许,应予拒绝。为何?因「由谁建造住处」等文句非主要用法。譬如凡夫时期对色等有想之故,以曾有之故,阿拉汉亦以曾有之说法称为「有情」,如是施与之时以前该住处曾为主人之故,施主被称为「住处主人」,非因主权。实际上在整个律藏、注疏、复注中,并无「已舍弃而施与之住处,施主为主」或「应由施主管理」或「施主所有之住处」等文句,唯有「僧团所有、团体所有、个人所有」,因此不应允许其语句。
Saṅghassa vacanepi ‘‘saṅghiko nāma vihāro’’tyādivacanaṃ (pāci. 116, 121, 126, 131) saṅghasantakabhāvaṃ saṅghena vicāretabbabhāvaṃ dīpeti, saṅgho pana vicārento pañcaṅgasamannāgataṃ bhikkhuṃ senāsanaggāhāpakaṃ sammannitvā tena yathāvuḍḍhaṃ vicāretabbo vā hoti, samaggena saṅghena duvaṅgasamannāgatassa bhikkhuno apalokanakammena dhuvavāsatthāya dātabbo vā. Tesu pañcaṅgasamannāgatassa bhikkhuno dullabhattā senāsanaggāhāpakasammutiyā abhāve sati duvaṅgasamannāgato bhikkhu pariyesitabbo. Evaṃ pana apariyesitvā bhaṇḍāgārikatādibahaūpakāratāyuttassa bahussutatādiguṇavisiṭṭhatāvirahassa bhikkhuno āmisagarukatādivasena saṅghena vihāro dātabbo na hoti, tasmā saṅghavacanampi upaparikkhitabbaṃ, na tāva anujānitabbaṃ.
在僧团之语句中,「名为僧团住处」等语句(巴吉帝亚116、121、126、131)显示僧团所有性、应由僧团管理性,而僧团管理时,应认可具足五支之比库为房舍分配者,由彼依长幼管理,或由和合僧团以求听甘马给予具足二支之比库作为固定住处。其中因具足五支之比库难得,在缺乏房舍分配者认可时,应寻求具足二支之比库。如是未经寻求,不应由僧团因贪著利养等而将住处给予具有库藏管理等多所助益性、却缺乏多闻等功德殊胜性之比库,因此僧团之语句亦应详细审察,不应立即允许。
Atha tīṇipi vacanāni saṃsandetabbāni. Tattha saṅghassa issarattā saṅgho pucchitabbo ‘‘ko puggalo tumhehi abhirucito’’ti, pucchitvā ‘‘eso’’ti vutte ‘‘kasmā abhirucito’’ti pucchitvā ‘‘eso puggalo amhe cīvarādipaccayehi anuggahetā, amhākaṃ ñātisālohito, upajjhāyo, ācariyo, saddhivihāriko, antevāsiko, samānupajjhāyako, samānācariyako, piyasahāyo, lābhī, yasassī, tasmā amhehi abhirucito’’ti vutte ‘‘na ettāvatā dhuvavāsatthāya vihāro dātabbo’’ti paṭikkhipitabbo. Atha ‘‘eso puggalo sabbehi amhehi vuḍḍhataro aggāsanaṃ aggodakaṃ aggapiṇḍaṃ arahati, dhuvavāsatthāya vihāro pana tassa dātabboti aṭṭhakathācariyehi na vutto’’ti vatvā paṭikkhipitabbo. Atha ‘‘dhammakathiko, vinayadharo, gaṇavācakaācariyo’’ti vutte ‘‘eso dhuvavāsatthāya dinnavihārassa anucchaviko, etassa dātabbo’’ti anumoditabbo. Kathaṃ viññāyatīti ce? ‘‘Saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā gaṇavācakaācariyassa vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhento dhuvavāsatthāya vihāraṃ sammannitvā detī’’ti vacanato viññāyati (pāci. aṭṭha. 129; kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā).
于是三种语句应综合考察。其中因僧团之主权,应询问僧团「何人为汝等所喜」,询问后若说「此人」,应问「为何喜此人」,询问后若说「此人以衣等资具助益我等,是我等之亲族血亲、戒师、老师、同住者、弟子、同戒师者、同老师者、亲友、得利者、有名声者,因此为我等所喜」,应拒绝说「仅此不足以给予固定住处」。或应说「此人为我等全体中之长老,应得上座、上水、上食,然注疏诸师未说应给予固定住处」而拒绝。或若说「说法者、持律者、团体诵经教授师」,应赞同说「此人适合给予固定住处,应给予彼」。如何得知?从「僧团考察库藏管理者或说法者持律者等或团体诵经教授师之多所助益性与功德殊胜性后,认可而给予固定住处」等语句得知(巴吉帝亚注疏129;疑惑注疏不驱逐学处解释)。
Idha pana sādhakapāṭhe ‘‘bhaṇḍāgārikassa vā’’ti vijjamāne kasmā sādhyavacane bhaṇḍāgāriko na vuttoti? Etarahi bhaṇḍāgārassa abhāvā. Yadi kesuci vihāresu bhaṇḍāgāraṃ sammanneyya, so bhaṇḍāgāravihāre nisinno saṅghassa pattacīvararakkhaṇādikaṃ upakāraṃ kareyya, tassa bahūpakārataṃ sallakkhento saṅgho bhaṇḍāgārikassa phāsukaṃ āvāsaṃ etarahipi dhuvavāsatthāya dadeyya, so tassa visuṃ dhuvavāsavihāroti. Ettha sādhakapāṭhe ‘‘dhammakathikavinayadharādīnaṃ vā’’tiādisaddena bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmoti vuttaguṇavante saṅgaṇhāti. Athāpi ‘‘eso puggalo bahussuto uddesaparipucchādīhi bhikkhūnaṃ bahūpakāro saṅghabhāranitthārako’’ti vadati, ‘‘sādhu esopi phāsukāvāsassa araho, anuṭṭhāpanīyaṃ katvā dhuvavāsatthāya vihāro etassapi dātabbo’’ti vatvā anumoditabbo. Kathaṃ viññāyatīti ce? ‘‘Saṅgho pana bahussutassa uddesaparipucchādīhi bahūpakārassa bhāranitthārakassa phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā detī’’ti (mahāva. aṭṭha. 343) vacanato viññāyati.
此处在证明文句中虽有「库藏管理者或」,为何在所证语句中未说库藏管理者?因现今缺乏库藏。若在某些住处认可库藏,坐于该库藏住处者应为僧团作钵衣守护等助益,僧团考察其多所助益性,现今亦应给予库藏管理者舒适住处作为固定住处,彼即其单独之固定住处。此处在证明文句中,以「说法者持律者等或」等词,包含所说具足功德者:多闻、传承已至、持法、持律、持本母、贤智、善巧、有慧、有惭、有愧、乐学。或若说「此人多闻,以教授询问等多所助益诸比库,承担僧团重担」,应赞同说「善哉,此人亦应得舒适住处,作为不可驱逐而应给予固定住处」。如何得知?从「僧团作为不可驱逐而给予多闻者、以教授询问等多所助益者、重担承担者舒适住处」(大品注疏343)等语句得知。
Athāpi ‘‘ayaṃ puggalo dhammakathiko vinayadharo gaṇavācakācariyo saṅghassa bahūpakāro visiṭṭhaguṇayutto’’ti vadati, ‘‘sādhu etassapi puggalassa dhuvavāsatthāya vihāraṃ sallakkhetvā sammannitvāva dātabbo’’ti vatvā anumoditabbo. Kathaṃ viññāyatīti ce? ‘‘Saṅgho pana bhaṇḍāgārikassa vā dhammakathikavinayadharādīnaṃ vā gaṇavācakācariyassa vā bahūpakārataṃ guṇavisiṭṭhatañca sallakkhetvā dhuvavāsatthāya vihāraṃ sammannitvā detī’’ti (pāci. aṭṭha. 120; kaṅkhā. aṭṭha. anupakhajjasikkhāpadavaṇṇanā) vacanato viññāyati.
或若说「此人是说法者、持律者、团体诵经教授师,多所助益僧团,具足殊胜功德」,应赞同说「善哉,亦应考察而认可后给予此人固定住处」。如何得知?从「僧团考察库藏管理者或说法者持律者等或团体诵经教授师之多所助益性与功德殊胜性后,认可而给予固定住处」(巴吉帝亚注疏120;疑惑注疏不驱逐学处解释)等语句得知。
Athāpi ‘‘eso puggalo bahussuto saṅghabhāranitthārako’’ti vadati, ‘‘sādhu etassapi anuṭṭhāpanīyaṃ katvā dātabbo’’ti vatvā anumoditabbo. Kathaṃ viññāyatīti ce? ‘‘Bahussutassa saṅghabhāranitthārakassa bhikkhuno anuṭṭhāpanīyasenāsanampī’’ti parivāraṭṭhakathāyaṃ (pari. aṭṭha. 495-496) vuttattā viññāyati. Tato ‘‘evaṃ duvaṅgasampanno puggalo antosīmaṭṭho vā bahisīmaṭṭho vā’’ti pucchitvā ‘‘antosīmaṭṭho’’ti vutte ‘‘sādhu suṭṭhu tassa dātabbo’’ti sampaṭicchitabbaṃ. ‘‘Bahisīmaṭṭho’’ti vutte ‘‘na dātabbo’’ti paṭikkhipitabbaṃ. Kasmāti ce? ‘‘Na, bhikkhave, nissīme ṭhitassa senāsanaṃ gāhetabbaṃ, yo gāheyya, āpatti dukkaṭassā’’ti (cūḷava. 318) vacanatoti.
又或有人说:『此人多闻,能荷担僧团重担。』应说:『善哉,亦应为此人作不可移动后给予。』而后随喜。如何得知?因《篇集注疏》中说:『对多闻、能荷担僧团重担的比库,亦应给予不可移动的住所。』故得知。其后应问:『如是具足二支之人,是住在界内还是界外?』若答:『住在界内。』应同意:『善哉,极善,应给予彼。』若答:『住在界外。』应拒绝:『不应给予。』为何?因有此语:『诸比库,不应为住在界外者取住所,若取者,犯恶作。』故。
Atha ‘‘duvaṅgasamannāgate antosīmaṭṭhe asati ekaṅgasamannāgato antosīmaṭṭho atthī’’ti pucchitvā ‘‘atthī’’ti vutte ‘‘sādhu suṭṭhu etassa dātabbo’’ti sampaṭicchitabbaṃ. Kathaṃ viññāyatīti ce? ‘‘Bahūpakārataṃ guṇavisiṭṭhatañca sallakkhentoti bhaṇḍāgārikassa bahūpakārataṃ dhammakathikādīnaṃ guṇavisiṭṭhatañca sallakkhento’’ti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.119-121) ekekaṅgavasena āgatattā viññāyati. ‘‘Antosīmaṭṭho ekaṅgasamannāgatopi natthi, bahisīmaṭṭhova atthī’’ti vutte ‘‘āgantvā antosīme ṭhitassa dātabbo’’ti vattabbo. Kasmāti ce? ‘‘Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbamevā’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 379) vacanato viññāyati.
又应问:『若无具足二支住在界内者,有具足一支住在界内者吗?』若答:『有。』应同意:『善哉,极善,应给予彼。』如何得知?因《义疏》中说:『观察多有助益性与具足功德性者,即观察库房管理者的多有助益性与说法者等的具足功德性。』因以各别一支而来,故得知。若答:『住在界内具足一支者亦无,唯有住在界外者。』应说:『应给予来到后住在界内者。』为何?因注疏中有此语:『即使未到达者,若已进入近行界,当弟子等取时,亦应给予。』故得知。
Sace pana ekaṅgayuttabhāvena vā duvaṅgayuttabhāvena vā samānā dve tayo bhikkhū antosīmāyaṃ vijjamānā bhaveyyuṃ, kassa dātabboti? Vaḍḍhatarassāti. Kathaṃ viññāyatīti ce? ‘‘Na ca, bhikkhave, saṅghikaṃ yathāvuḍḍhaṃ paṭibāhitabbaṃ, yo paṭibāheyya, āpatti dukkaṭassā’’ti (cūḷava. 311) vacanatoti. Sace pana antosīmāyaṃ ekaṅgayutto vā duvaṅgayutto vā bhikkhu natthi, sabbeva āvāsikā bālā abyattā, evaṃ sati kassa dātabboti? Yo taṃ vihāraṃ āgacchati āgantuko bhikkhu, so ce lajjī hoti pesalo bahussuto sikkhākāmo, so tehi āvāsikehi bhikkhūhi aññattha agamanatthaṃ saṅgahaṃ katvā so āvāso dātabbo.
然而,若有二三位比库以具足一支或具足二支而相等,存在于界内,应给予谁?应给予戒腊较长者。如何得知?因有此语:『诸比库,不应拒绝僧团物依戒腊次第者,若拒绝,犯恶作。』故。然而,若界内无具足一支或具足二支之比库,一切住处比库皆愚钝、不善巧,如是时应给予谁?凡来到该寺院的客比库,若彼有惭、善良、多闻、乐学戒,应由那些住处比库为使其不往他处而摄受,应给予彼该住处。
Ayamattho kathaṃ jānitabboti ce? ‘‘Idha pana, bhikkhave, aññatarasmiṃ āvāse sambahulā bhikkhū viharanti bālā abyattā, te na jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā. Tattha añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito byatto medhāvī lajjī kukkuccako sikkhākāmo, tehi, bhikkhave, bhikkhūhi so bhikkhu saṅgahetabbo anuggahetabbo upalāpetabbo upaṭṭhāpetabbo cuṇṇena mattikāya dantakaṭṭhena mukhodakena. No ce saṅgaṇheyyuṃ anuggaṇheyyuṃ upalāpeyyuṃ upaṭṭhāpeyyuṃ cuṇṇena mattikāya dantakaṭṭhena mukhodakena, āpatti dukkaṭassā’’ti (mahāva. 163) sammāsambuddhena paññattattā, aṭṭhakathāyañca (mahāva. aṭṭha. 163) ‘‘saṅgahetabboti ‘sādhu, bhante, āgatattha, idha bhikkhā sulabhā sūpabyañjanaṃ atthi, vasatha anukkaṇṭhamānā’ti evaṃ piyavacanena saṅgahetabbo, punappunaṃ tathākaraṇavasena anuggahetabbo, ‘āma vasissāmī’ti paṭivacanadāpanena upalāpetabbo. Atha vā catūhi paccayehi saṅgahetabbo ceva anuggahetabbo ca, piyavacanena upalāpetabbo, kaṇṇasukhaṃ ālapitabboti attho, cuṇṇādīhi upaṭṭhāpetabbo. Āpatti dukkaṭassāti sace sakalopi saṅgho na karoti, sabbesaṃ dukkaṭaṃ. Idha neva therā, na daharā muccanti, sabbehi vārena upaṭṭhātabbo, attano vāre anupaṭṭhahantassa āpatti. Tena pana mahātherānaṃ pariveṇasammajjanadantakaṭṭhadānādīni na sāditabbāni. Evampi sati mahātherehi sāyaṃpātaṃ upaṭṭhānaṃ āgantabbaṃ. Tena pana tesaṃ āgamanaṃ ñatvā paṭhamataraṃ mahātherānaṃ upaṭṭhānaṃ gantabbaṃ. Sacassa saddhiṃcarā bhikkhū upaṭṭhākā atthi, ‘mayhaṃ upaṭṭhākā atthi, tumhe appossukkā viharathā’ti vattabbaṃ. Athāpissa saddhiṃ carā natthi, tasmiṃyeva pana vihāre eko vā dve vā vattasampannā vadanti ‘mayhaṃ therassa kattabbaṃ karissāma, avasesā phāsu viharantū’ti, sabbesaṃ anāpattī’’ti vuttattā. Evaṃ tādisaṃ bahisīmato antosīmamāgataṃ lajjīpesalabahussutasikkhākāmabhūtaṃ bhikkhuṃ antosīmāya dhuvanivāsatthāya phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā dātabboti viññāyati.
此义如何得知?『诸比库,于此,在某住处有众多比库住,愚钝、不善巧,彼等不知伍波萨他、伍波萨他甘马、巴帝摩卡、巴帝摩卡诵。彼处有另一比库来,多闻、通达传承、持法、持律、持本母,贤智、善巧、有慧、有惭、有悔、乐学戒。诸比库,那些比库应摄受、随摄受、亲近、侍奉彼比库以澡豆、黏土、齿木、漱口水。若不摄受、不随摄受、不亲近、不侍奉以澡豆、黏土、齿木、漱口水,犯恶作。』因正自觉者如是制定,且注疏中说:『「应摄受」者,应以爱语摄受:「善哉,尊者,您来了,此处乞食易得,有羹菜,请住,勿厌倦。」如是以爱语摄受,以反复如是作而随摄受,以令给予「是的,我将住」之回答而亲近。或者,以四资具摄受及随摄受,以爱语亲近,义为应说悦耳语,以澡豆等侍奉。「犯恶作」者,若整个僧团不作,一切人犯恶作。此处长老与年少皆不免,一切人应依次第侍奉,于自己次第不侍奉者犯。然而不应令大长老作扫寺院、给齿木等。即使如此,大长老应于早晚来侍奉。然而知彼等将来,应先于大长老前往侍奉。若彼有同行比库侍者,应说:「我有侍者,你们安住少事。」若彼无同行者,然而在该寺院中有一二位具足职责者说:「我等将为我长老作应作事,其余人请安住。」一切人无犯。』故。如是应知:对如是从界外来到界内、具有惭、善良、多闻、乐学戒之比库,应于界内为常住之故,作不可移动后给予舒适住处。
Nanu ca ‘‘na, bhikkhave, nissīme ṭhitassa senāsanaṃ gāhetabbaṃ, yo gāheyya, āpatti dukkaṭassā’’ti (cūḷava. 318) bhagavatā vuttaṃ, atha kasmā nissīmato āgatassa dhuvavāsatthāya vihāro dātabboti? Vuccate – ‘‘nissīme ṭhitassā’’ti idaṃ anādare sāmivacanaṃ, tasmā nissīme ṭhitaṃyeva senāsanaṃ na gāhetabbanti attho daṭṭhabbo, na nissīme ṭhitassa tassa bhikkhussa antosīmaṃ paviṭṭhassapi senāsanaṃ na gāhetabbanti attho, tasmā pubbe bahisīmāyaṃ ṭhitepi idāni antosīmaṃ paviṭṭhakālato paṭṭhāya catupaccayabhāgo labbhati. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 379) ‘‘asukavihāre kira bahuṃ cīvaraṃ uppannanti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabba’’nti. Antosīmaṭṭhesu pātimokkhaṃ uddisituṃ asakkontesu yattha pātimokkhuddesako atthi, so āvāso gantabbo hoti. Antovassepi pātimokkhuddesakena vinā vassaṃ vasituṃ na labhati. Yattha pātimokkhuddesako atthi, tattha gantvā vassaṃ vasitabbaṃ, tasmā bahisīmato āgatopi lajjīpesalabahussutasikkhākāmabhikkhu saṅgahetabbo hoti. Vuttañhetaṃ bhagavatā –
岂非世尊说:『诸比库,不应为住在界外者取住所,若取者,犯恶作』?然而为何应给予从界外来者住所为常住?答曰:『住在界外者』,此是不尊重的属格用法,故应见其义为:不应取正住在界外的住所,非谓不应为住在界外的那位比库即使已进入界内亦不应取住所。故即使先前住在界外,现在从进入界内时起得四资具之分。因注疏中说:『听闻「某寺院生起许多衣」,比库们从一由旬外的寺院亦来,应从到达者到达之处起给予。』住在界内者若不能诵巴帝摩卡,应往有巴帝摩卡诵者之住处。瓦萨期间亦不得无巴帝摩卡诵者而住瓦萨。应往有巴帝摩卡诵者处住瓦萨,故即使从界外来,具有惭、善良、多闻、乐学戒之比库亦应被摄受。因世尊说此:
‘‘Idha pana, bhikkhave, aññatarasmiṃ āvāse tadahuposathe sambahulā bhikkhū viharanti bālā abyattā, te na jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo ‘gacchāvuso saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā’ti. Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, tehi, bhikkhave, bhikkhūhi sabbeheva yattha jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā, so āvāso gantabbo. No ce gaccheyyuṃ, āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṃ āvāse sambahulā bhikkhū vassaṃ vasanti bālā abyattā, te na jānanti uposathaṃ vā uposathakammaṃ vā pātimokkhaṃ vā pātimokkhuddesaṃ vā. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo ‘gacchāvuso saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā’ti. Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, eko bhikkhu sattāhakālikaṃ pāhetabbo ‘gacchāvuso saṃkhittena vā vitthārena vā pātimokkhaṃ pariyāpuṇitvā āgacchā’ti. Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, na, bhikkhave, tehi bhikkhūhi tasmiṃ āvāse vassaṃ vasitabbaṃ, vaseyyuṃ ce, āpatti dukkaṭassāti’’ (mahāva. 163).
『诸比库,于此,在某住处,于当日伍波萨他,有众多比库住,愚钝、不善巧,彼等不知伍波萨他、伍波萨他甘马、巴帝摩卡、巴帝摩卡诵。诸比库,那些比库应速遣一位比库往邻近住处:「尊者,请去学习略或广之巴帝摩卡后回来。」若如是得,此为善。若不得,诸比库,那些比库应一切人皆往知伍波萨他、伍波萨他甘马、巴帝摩卡、巴帝摩卡诵之住处。若不去,犯恶作。诸比库,于此,在某住处,有众多比库住瓦萨,愚钝、不善巧,彼等不知伍波萨他、伍波萨他甘马、巴帝摩卡、巴帝摩卡诵。诸比库,那些比库应速遣一位比库往邻近住处:「尊者,请去学习略或广之巴帝摩卡后回来。」若如是得,此为善。若不得,应遣一位比库七日期限:「尊者,请去学习略或广之巴帝摩卡后回来。」若如是得,此为善。若不得,诸比库,那些比库不应在该住处住瓦萨,若住,犯恶作。』
Evaṃ bahisīmato āgatassapi saṅghassa upakāraṃ kātuṃ sakkontassa visiṭṭhaguṇayuttassa dātabbabhāvo viññāyati, tasmā ‘‘amhākaṃ gaṇo na hoti, amhākaṃ vaṃso paveṇī na hoti, amhākaṃ sandiṭṭhasambhatto na hotī’’tiādīni vatvā na paṭikkhipitabbo. Gaṇādibhāvo hi appamāṇaṃ, yathāvuttabahūpakāratādibhāvoyeva pamāṇaṃ. Sāmaggikaraṇato paṭṭhāya hi samānagaṇo hoti. Tathā hi ukkhittānuvattakānaṃ laddhinānāsaṃvāsakānampi laddhivissajjanena tividhaukkhepanīyakammakatānaṃ kammanānāsaṃvāsakānampi osāraṇaṃ katvā sāmaggikaraṇena saṃvāso bhagavatā anuññāto. Alajjiṃ pana bahussutampi saṅgahaṃ kātuṃ na vaṭṭati. So hi alajjīparisaṃ vaḍḍhāpeti, lajjīparisaṃ hāpeti. Bhaṇḍanakārakaṃ pana vihāratopi nikkaḍḍhitabbaṃ. Tathā hi ‘‘bhaṇḍanakārakakalahakārakameva sakalasaṅghārāmato nikkaḍḍhituṃ labhati. So hi pakkhaṃ labhitvā saṅghampi bhindeyya. Alajjīādayo pana attano vasanaṭṭhānatoyeva nikkaḍḍhitabbā, sakalasaṅghārāmato nikkaḍḍhituṃ na vaṭṭatī’’ti aṭṭhakathāyaṃ (pāci. aṭṭha. 128) vuttaṃ.
如是,即使是从外界来的僧团,若能作利益,具足殊胜功德者,应给予之义得以了知。因此,不应说「不是我们的群体,不是我们的种姓血统,不是我们的亲见亲属」等而拒绝。群体等之状态是无量的,如前所说的多种利益性等状态才是量度。从和合作为开始,即成为同一群体。如是,世尊允许:对于随顺被举者、得别住者,虽有别住之不共住,但通过舍弃得,对于作三种举罪甘马者,虽有甘马之不共住,但作下降后,通过和合作为而共住。然而,不应摄受无惭者,即使多闻。彼增长无惭众,减损有惭众。而制造争论者,应从住处驱出。如是,在注疏中说:「只有制造争论、制造诤讼者,才可从整个僧园驱出。彼若得到派系,甚至可能破僧。但无惭者等,只应从自己的住处驱出,不应从整个僧园驱出。」
Vuḍḍhāpacāyanādisāmaggirasarahitaṃ visabhāgapuggalampi saṅgahaṃ kātuṃ na labhati. Vuttañhi ‘‘evarūpena hi visabhāgapuggalena ekavihāre vā ekapariveṇe vā vasantena attho natthi, tasmā sabbatthevassa nivāso vārito’’ti (pāci. aṭṭha. 122), tasmā āvāsiko vā hotu āgantuko vā, sagaṇo vā hotu aññagaṇo vā, bahussutasīlavantabhūto bhikkhu saṅgahetabbo. Vuttañhi bhagavatā –
缺乏恭敬长老等和合味的异类人,也不可摄受。已说:「与如是异类人住在同一住处或同一精舍中,无有利益,因此,一切处其住止被禁止。」因此,无论是住处比库或来访比库,无论是同群体或异群体,若是多闻具戒的比库,应予摄受。世尊已说:
‘‘Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;
「多闻持法者,有慧佛弟子;
Nekkhaṃ jambonadasseva, ko taṃ nanditumarahati;
如纯金项链,谁堪轻视彼;
Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. (a. ni. 4.6) –
诸天亦赞叹,梵天所称赞。」
Ayaṃ antosīmaṭṭhena saṅghena bahūpakāratāguṇavisiṭṭhatāsaṅkhātehi guṇehi yuttassa saṅghabhāranitthārakassa bhikkhuno phāsukaṃ āvāsaṃ anuṭṭhāpanīyaṃ katvā dāne vinicchayo.
此是关于给予的决断:对于具足多种利益性、功德殊胜性等功德、能担负僧团重担的比库,由界内僧团应使其获得舒适住处后,再作布施。
Yadā pana saṅghatthero jarādubbalatāya vā rogapīḷitatāya vā vivekajjhāsayatāya vā gaṇaṃ apariharitukāmo aññassa dātukāmo, attano accayena vā kalahavivādābhāvamicchanto saddhivihārikādīnaṃ niyyātetukāmo hoti, tadā na attano issaravatāya dātabbaṃ, ayaṃ vihāro saṅghiko, tasmā saṅghaṃ sannipātāpetvā taṃ kāraṇaṃ ācikkhitvā bahūpakāratāguṇavisiṭṭhatāyuttapuggalo vicināpetabbo. Tato saṅgho cattāri agatigamanāni anupagantvā bhagavato ajjhāsayānurūpaṃ lajjīpesalabahussutasikkhākāmabhūtaṃ puggalaṃ vicinitvā ‘‘ayaṃ bhikkhu imassa vihārassa anucchaviko’’ti āroceti. Mahātherassapi tameva ruccati, iccetaṃ kusalaṃ. No ce ruccati, attano bhārabhūtaṃ vuttappakāraaṅgaviyuttaṃ puggalaṃ dātukāmo hoti. Evaṃ sante saṅgho chandādiagatiṃ na gacchati, puggalova gacchati, tasmā saṅghasseva anumatiyā vihāro dātabbo.
然而,当僧团长老因年老衰弱,或因疾病所逼,或因乐于独居禅修,而不欲照管僧众,欲交付他人,或因自己死后欲避免争执纷争,而欲为亲教师、依止师等指定继承者时,则不应以自己的权威而给予。此住所属于僧团,因此应召集僧团,说明该因缘,审察具足多所助益、德行殊胜、相应资格之人。然后僧团不行四种非道而行,依世尊意趣,审察具惭愧、柔和、多闻、乐学之人后,宣告『此比库适合此住所』。若大长老亦认可此人,如此则善。若不认可,则欲给予自己所负担的、具足前述诸支之人。如此情况下,僧团不行欲等非道,唯个人行之,因此应以僧团之许可而给予住所。
Sace pana saṅgho yaṃ kañci āmisaṃ labhitvā yathāvuttaguṇaviyuttassa bhikkhuno dātukāmo hoti, puggalo pana bhagavato ajjhāsayānurūpaṃ vuttappakāraaṅgayuttabhūtasseva bhikkhussa dātukāmo, tadā puggalopi saṅghapariyāpannoyevāti katvā dhammakammakārakassa puggalasseva anumatiyā vihāro dātabbo, na saṅghānumatiyā. Vuttañhetaṃ aṭṭhakathāyaṃ (pārā. aṭṭha. 2.538-539) ‘‘sace saṅgho kiñci labhitvā āmisagarukatāya na nivāreti, eko bhikkhu nivāreti, sova bhikkhu issaro. Saṅghikesu hi kammesu yo dhammakammaṃ karoti, sova issaro’’ti. Vuttañhi –
然而,若僧团获得某种利养后,欲给予具足如前所说德行之比库,但个人却欲给予依世尊意趣、具足前述诸支之比库,此时因个人亦包摄于僧团中,故应以作如法甘马之个人的许可而给予住所,非以僧团许可。因为注疏中说『若僧团获得某物后,因重视利养而不阻止,一位比库阻止,则该比库为主事者。于僧团诸甘马中,作如法甘马者,彼即为主事者』。已说:
‘‘Chandā dosā bhayā mohā;
『因欲、因嗔、因怖、因痴,
Yo dhammaṃ ativattati;
凡违越正法者,
Nihīyati tassa yaso;
其名声衰减,
Kāḷapakkheva candimā.
如黑分之月。』
‘‘Chandā dosā bhayā mohā;
「因欲、因嗔、因怖、因痴,
Yo dhammaṃ nātivattati;
凡不越法者,
Āpūrati tassa yaso;
其名声圆满,
Sukkapakkheva candimā’’ti. (dī. ni. 3.246; a. ni. 4.17-18; pāri. 382, 386);
如白分月。」
Yadā pana theropi kiñci avatvā yathākammaṅgato, saṅghopi na kassaci vicāreti, evaṃ saṅghikavihāre abhikkhuke suññe vattamāne tasmiṃ dese yena kenaci sāsanassa vuddhimicchantena ācariyena antosīmaṭṭhakā bhikkhū evaṃ samussāhetabbā ‘‘mā tumhe āyasmanto evaṃ akattha, antosīmaṭṭhakesu bhikkhūsu bahūpakāratādiyuttaṃ puggalaṃ vicinatha, vicinitvā labhantā tassa puggalassa samaggena saṅghena dhuvavāsatthāya vihāraṃ anuṭṭhāpanīyaṃ katvā detha, no ce antosīmaṭṭhakesu bhikkhūsu alattha, atha bahisīmaṭṭhakesu bhikkhūsu vicinatha. Bahisīmaṭṭhakesu bhikkhūsu vicinitvā yathāvuttaaṅgayuttapuggale labbhamāne taṃ puggalaṃ antosīmaṃ pavesetvā antosīmaṭṭhakassa saṅghassa anumatiyā dhuvavāsatthāya vihāraṃ sammannitvā anuṭṭhāpanīyaṃ katvā detha. Evaṃ karontā hi tumhe āyasmanto appicchakathā-santosakathā-sallekhakathā-pavivittakathāvīriyārambhakathā-sīlakathā-samādhikathā-paññākathā-vimuttikathā-vimuttiñāṇadassanakathāsaṅkhātadasakathāvatthusampannaṃ puggalaṃ upanissāya assutapubbaṃ dhammaṃ suṇissatha, sutapubbaṃ dhammaṃ pariyodāpissatha, kaṅkhaṃ vinodissatha, diṭṭhiṃ ujuṃ karissatha, cittaṃ pasādessatha. Yassa lajjino pesalassa bahussutassa sikkhākāmassa bhikkhuno bhikkhaṃ anusikkhamānā saddhāya vaḍḍhissanti, sīlena vaḍḍhissanti, sutena vaḍḍhissanti, cāgena vaḍḍhissanti, paññāya vaḍḍhissantī’’ti. Vuttañhetaṃ visuddhimagge (visuddhi. 1.14) ‘‘katamo upanissayagocaro dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti. Yassa vā anusikkhamāno saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati , cāgena vaḍḍhati, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro’’ti. Evaṃ samussāhetvā dhammakathaṃ katvā antosīmaṭṭhakasaṅgheneva dhuvavāsavihāro dāpetabboti.
然而,当长老也未说任何事而依业处而去,僧团也不对任何人作审察,如是当僧团住处无比库而空时,在那个地方,任何希望教法增长的老师,应如是劝勉界内的比库们:「诸具寿,你们不应如是作。应在界内的比库中寻找具足多种利益等德的人,寻找后若得到,应以和合僧团之力,为了常住之故,将住处作为不可夺取而给予那个人。若在界内的比库中未得到,则应在界外的比库中寻找。在界外的比库中寻找后,若得到具足如前所说诸德的人,应将那个人引入界内,以界内僧团的同意,为了常住之故,认可后作为不可夺取而给予住处。诸具寿,如是作者,你们将依止具足少欲语、知足语、削减语、远离语、发勤精进语、戒语、定语、慧语、解脱语、解脱智见语等十种语事的人,将听闻未曾听闻的法,将净化已听闻的法,将除去疑惑,将使见正直,将使心净信。凡随学于有惭、柔和、多闻、乐学的比库者,将以信增长,以戒增长,以闻增长,以舍增长,以慧增长。」因为在《清净道论》中说:「何为所依境界?即具足十种语事之德的善友,依止他而听闻未听闻者,净化已听闻者,除去疑惑,使见正直,使心净信。或者随学于他而以信增长,以戒增长,以闻增长,以舍增长,以慧增长,此称为所依境界。」如是劝勉后,作法语后,应仅以界内僧团给予常住住处。
Evaṃ jinasāsanassa, vaḍḍhikāmo supesalo;
如是希望胜者教法增长的善柔和者,
Akāsi paññavā bhikkhu, suṭṭhu āvāsanicchayanti.
「具慧的比库善作住处决定」者。
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