29. Kathinatthāravinicchayakathā · 29. 展迦絺那抉择论
29. Kathinatthāravinicchayakathā29. 咖提那衣舍弃决疑论
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226. Evaṃ catupaccayabhājanavinicchayaṃ kathetvā idāni kathinavinicchayaṃ kathetumāha ‘‘kathinanti ettha panā’’tiādi. Tattha kathinanti katamaṃ kathinaṃ? Samūhapaññatti. Na hi paramatthato kathinaṃ nāma eko dhammo atthi, purimavassaṃvutthā bhikkhū, anūnapañcavaggasaṅgho, cīvaramāso, dhammena samena uppannacīvarantiādīsu yesu nāmarūpesu samuppajjamānesu tesaṃ nāmarūpadhammānaṃ samūhasamavāyasaṅkhātaṃ samūhapaññattimattameva kathinaṃ. Ayamattho kathaṃ jānitabboti? ‘‘Tesaññeva dhammānaṃ saṅgaho samavāyo nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo, yadidaṃ kathina’’nti parivārapāḷiyaṃ (pari. 412) āgatattā ca, ‘‘tesaññeva dhammānanti yesu rūpādidhammesu sati kathinaṃ nāma hoti, tesaṃ samodhānaṃ missībhāvo. Nāmaṃ nāmakammantiādinā pana ‘kathina’nti idaṃ bahūsu dhammesu nāmamattaṃ, na paramatthato eko dhammo atthīti dassetī’’ti aṭṭhakathāyaṃ (pari. aṭṭha. 412) āgatattā ca, ‘‘yesu rūpādidhammesūti purimavassaṃvutthā bhikkhū, pañcahi anūno saṅgho, cīvaramāso, dhammena samena samuppannaṃ cīvaranti evamādīsu yesu rūpārūpadhammesu. Satīti santesu. Missībhāvoti saṃsaggatā samūhapaññattimattaṃ. Tenāha na paramatthato eko dhammo atthīti dassetī’’ti vimativinodaniyaṃ (vi. vi. ṭī. parivāra 2.412) āgatattā ca jānitabboti.
226. 如是讲说四资具分别决择后,今为讲说咖提那决择,故说「『咖提那』者,于此」等。其中,「咖提那」者,何为咖提那?集合施设。实际上并无名为咖提那的一法,前瓦萨住毕的比库们、不少于五众的僧团、衣月、如法如律生起的衣等,当这些名色生起时,这些名色法的集合、聚合所称的集合施设而已,即是咖提那。此义如何应知?因为在《附随》圣典中说:「这些法的集合、聚合、名、名业、名称、言说、文字、表述,即是咖提那」,以及在注疏中说:「『这些法』者,当有色等法时,有名为咖提那者,是它们的和合、混合。而以『名、名业』等,显示『咖提那』这个词只是对众多法的名称而已,实际上并非一法」,以及在《疑惑消除》中说:「『当有色等法时』者,前瓦萨住毕的比库们、不少于五众的僧团、衣月、如法如律生起的衣等,当有这些色与非色法时。『有』者,存在时。『混合』者,相合、仅是集合施设。因此说显示实际上并非一法」,故应知。
Kenaṭṭhena kathinanti? Thiraṭṭhena. Kasmā thiranti? Anāmantacāraasamādānacāragaṇabhojanayāvadatthacīvarayocatatthacīvaruppādasaṅkhāte pañcānisaṃse antokaraṇasamatthatāya. Vuttañhi sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.306) ‘‘pañcānisaṃse antokaraṇasamatthatāya thiranti attho’’ti, tathā vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.306) vajirabuddhiṭīkāyañca (vajira. ṭī. mahāvagga 306). Atha vā kenaṭṭhena kathinanti? Saṅgaṇhanaṭṭhena. Kathaṃ saṅgaṇhātīti? Pañcānisaṃse aññattha gantuṃ adatvā saṅgaṇhāti saṅkhipitvā gaṇhāti. Vuttañhi vinayatthamañjūsāyaṃ (kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) ‘‘pañcānisaṃse aññattha gantuṃ adatvā saṅgaṇhanaṭṭhena kathina’’nti.
以何义为咖提那?以坚固义。为何坚固?因为能使不告辞行、不受持行、众食、尽量衣、急施衣生起这五种利益成就于内。因为在《义理明灯》中说:「因为能使五种利益成就于内,故为坚固之义」,同样在《疑惑消除》及《金刚智注》中也如是说。或者,以何义为咖提那?以摄取义。如何摄取?不给予五种利益而前往他处时,摄取、收摄而取。因为在《律义宝箧》中说:「以不给予五种利益而前往他处时的摄取义,故为咖提那」。
Kathina-saddo kāya dhātuyā kena paccayena sijjhatīti? Ṭīkācariyā dhātupaccaye acintetvā anipphannapāṭipadikavaseneva vaṇṇenti, tasmā ayaṃ saddo ruḷhīsuddhanāmabhūto anipphannapāṭipadikasaddoti vuccati. Kathaṃ viññāyatīti ce? Tīsupi vinayaṭīkāsu (sārattha. ṭī. mahāvagga 3.306; vi. vi. ṭī. mahāvagga 2.306; vajira. ṭī. mahāvagga 306; kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) ‘‘thiranti attho’’ icceva vaṇṇitattā. Pañcānisaṃse antokaraṇasamatthatāyāti pana thiratā cassa hetupadameva. Atha vā kathina-saddo kathadhātuyā inapaccayena sijjhati. Kathaṃ? Katha saṅgahaṇetimassa laddhadhātusaññādissa pañcānisaṃse aññattha gantuṃ adatvā saṅgaṇhātīti atthe ‘‘ina sabbatthā’’ti yogavibhāgena vā ‘‘supato cā’’ti ettha ca-saddena vā inapaccayaṃ katvā parakkharaṃ netvā kathinasaddato syuppattādimhi kate rūpaṃ. Kathaṃ viññāyatīti ce? ‘‘Saṅgaṇhanaṭṭhenā’’ti vuttaṃ kaṅkhāvitaraṇīṭīkāpāṭhaṃ nissāya viññāyati. Atha vā kaṭha kicchajīvaneti dhātuto inapaccayaṃ katvā sijjhati. Ayamattho ‘‘kaṭha kicchajīvane, muddhajadutiyanto dhātu, ino’’ti abhidhānappadīpikāṭīkāyaṃ vuttattā viññāyati.
咖提那词由何词根以何语尾成就?注师们不思考词根语尾,仅以未生词基来解释,因此此词称为纯粹惯用名词、未生词基词。如何了知?因为在三部律注中都仅解释为「坚固之义」。而「因为能使五种利益成就于内」的坚固性,只是其因由。或者,咖提那词由 katha 词根加 ina 语尾成就。如何?katha 摄取,此得词根名者,在「不给予五种利益而前往他处时摄取」之义中,以「ina 于一切处」的规则分别,或以「从 supa 及」中的 ca 字,加 ina 语尾后,带来后字,从咖提那词在 si 等处造作后成形。如何了知?依据《疑惑消除注》所说「以摄取义」的文句而了知。或者,从 kaṭha 艰难生活的词根加 ina 语尾成就。此义因为在《名称明灯注》中说「kaṭha 艰难生活,脑顶牙二端词根,ino」而了知。
Bahū pana paṇḍitā imaṃ pāṭhaṃyeva gahetvā ‘‘kathina-saddo muddhajadutiyantoyeva hoti, na dantajo’’ti vadanti ceva likhanti ca, na panevaṃ ekantato vattabbaṃ. Kasmā? Abhidhānappadīpikāṭīkāyaṃ kakkhaḷapariyāyaṃ guṇasaddabhūtaṃ kaṭhinasaddaṃ sandhāya vuttaṃ, na sāsanavohārato nāmasaddabhūtaṃ. Tenevāha ‘‘pañcakaṃ kakkhaḷe’’ti. Anekesu pana pāḷiaṭṭhakathādipotthakesu jinasāsanavohārato nāmasaddabhūto kathina-saddo dantajoyeva yebhuyyena paññāyati , teneva ca kāraṇena abhidhānappadīpikāṭīkāyampi vaṇṇavipariyāye kathinantipi vuttaṃ. Atha vā kattha silāghāyanti dhātuto inapaccayaṃ katvā sasaṃyogatthakāraṃ nisaṃyogaṃ katvā sijjhati. Ayamattho silāghādisuttassa vuttiyaṃ ‘‘silāgha katthane’’ti vacanato, saddanītiyañca ‘‘katthanaṃ pasaṃsana’’nti vaṇṇitattā ca viññāyati. Idañca vacanaṃ ‘‘idañhi kathinavattaṃ nāma buddhappasattha’’nti aṭṭhakathāvacanena (mahāva. aṭṭha. 306) sameti. Ācariyā pana ‘‘kaṭhadhātu inapaccayo’’ti vikappetvā ‘‘kaṭha samatthane’’ti atthaṃ vadanti, taṃ ṭīkāsu (sārattha. ṭī. mahāvagga 3.306; vi. vi. ṭī. mahāvagga 2.306; vajira. ṭī. mahāvagga 306; kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) ‘‘thiranti attho’’ti vacanaṃ anapekkhitvā ‘‘pañcānisaṃse antokaraṇasamatthatāyā’’ti hetumeva atthabhāvena gahetvā vuttaṃ siyā, taṃ pana thirabhāvassa hetuyeva.
然而许多智者取此文句,说且写「咖提那词只是脑顶牙二端,非齿音」,但不应如此绝对地说。为何?《名称明灯注》中是针对作为粗糙同义词、性质词的 kaṭhina 词而说,非针对教法用语的名词。因此说「五种于粗糙」。然而在众多圣典、注疏等典籍中,教法用语的名词咖提那词,大多显现为齿音,因此在《名称明灯注》中在字母转换时也说「咖提那」。或者,从 kattha 赞叹的词根加 ina 语尾,使有连结的 tha 成为无连结而成就。此义从《赞叹等经》的注释中「silāgha 赞叹」的说法,以及在《文法论》中解释为「赞叹即称赞」而了知。此说法与注疏所说「此名为咖提那事,乃佛所赞」相合。然而诸师分别为「kaṭha 词根 ina 语尾」,说义为「kaṭha 能力」,那是不顾注中「坚固之义」的说法,仅取「因为能使五种利益成就于内」的因由作为义理而说,但那只是坚固性的因由。
Kathaṃ viggaho kātabboti? Ayaṃ kathina-saddo catūsu padesu nāmapadaṃ, pañcasu nāmesu suddhanāmaṃ, catūsu suddhanāmesu ruḷhīsuddhanāmaṃ, dvīsu pāṭipadikasaddesu anipphannapāṭipadikasaddao, tasmā viggaho na kātabbo. Vuttañhi –
如何应作分析?此咖提那词在四种词中是名词,在五种名词中是纯名词,在四种纯名词中是惯用纯名词,在两种词基词中是未生词基词,因此不应作分析。因为已说:
‘‘Ruḷhīkhyātaṃ nipātañcu-pasaggālapanaṃ tathā;
「惯用、动词、不变词、前缀、称呼,如是」
Sabbanāmikametesu, na kato viggaho chasū’’ti.
此等乃通名，此六者中，未作词形分析。
Ayamattho ‘‘kathinanti…pe… thiranti attho’’ti ṭīkāsu (sārattha. ṭī. mahāvagga 3.306; vi. vi. ṭī. mahāvagga 2.306; vajira. ṭī. mahāvagga 306; kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) vacanato viññāyati. Atha vā pañcānisaṃse aññattha gantuṃ adatvā kathati saṅgaṇhātīti kathinaṃ, ayaṃ vacanattho yathāvuttavinayatthamañjūsāpāṭhavasena (kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) viññāyati. Atha vā kaṭhati kicchena jīvatīti kathino, rukkho, tassa esoti kathino, thirabhāvo, so etassa atthīti kathinaṃ, paññattijātaṃ ṭha-kārassa tha-kāraṃ katvā kathinanti vuttaṃ. Ayaṃ nayo ‘‘kaṭha kicchajīvane’’ti dhātvatthasaṃvaṇṇanāya ca ‘‘pañcānisaṃse antokaraṇasamatthatāya thiranti attho’’ti ṭīkāvacanena (sārattha. ṭī. mahāvagga 3.306; vi. vi. ṭī. mahāvagga 2.306; vajira. ṭī. mahāvagga 306; kaṅkhā. abhi. kathinasikkhāpadavaṇṇanā) ca sametīti daṭṭhabbo. Atha vā kathīyate silāghate pasaṃsīyate buddhādīhīti kathinaṃ, ayaṃ nayo ‘‘kattha silāghāya’’nti dhātvatthasaṃvaṇṇanāya ca ‘‘idañhi kathinavattaṃ nāma buddhappasattha’’nti (mahāva. aṭṭha. 306) aṭṭhakathāvacanena ca sametīti daṭṭhabbo.
此义从诸疏中「『咖提那』者……乃至……坚固之义」之语（参见《精义疏》大篇第三三〇六段；《律分别疏》大篇第二三〇六段；《金刚疏》大篇第三〇六段；《除疑疏》阿毗达摩咖提那学处注）可得而知。或另有一解：『咖提那』者，摄持而说，不令五种利益流散他处也；此语义从依上述律义宝库所载之文（《除疑疏》阿毗达摩咖提那学处注）可得而知。或又另有一解：词根「咖他」义为艰难而活，由此而生「咖提那」一词，义为「艰难存活者」，指树木；「其所属者」即「咖提那」，义为坚固之性，「具有此者」即为「咖提那」；此为名言所生，将「伽」字改作「提」字，故说「咖提那」。此一解法，应与词根「咖他——艰难存活」之义释，以及疏中「为具足五种利益，能于内部成就，故义为坚固」之语（《精义疏》大篇第三三〇六段；《律分别疏》大篇第二三〇六段；《金刚疏》大篇第三〇六段；《除疑疏》阿毗达摩咖提那学处注）相合，应如是观之。或又另有一解：「咖提那」者，为诸佛等所称叹、所赞誉也；此一解法，应与词根「咖他——称赞」之义释，以及注疏「此咖提那功德衣，乃为诸佛所称赞者」之语（《大篇注》第三〇六段）相合，应如是观之。
Ettha pana saṅkheparucittā ācariyassa saddalakkhaṇaṃ avicāretvā atthameva pucchaṃ katvā vissajjetuṃ ‘‘kathinaṃ attharituṃ ke labhanti, ke na labhantī’’tiādimāha. Tattha ke labhantīti ke sādhentīti attho. Pañca janā labhantīti pañca janā sādhenti. Kathinadussassa hi dāyakā pacchimakoṭiyā cattāro honti, eko paṭiggāhakoti. ‘‘Tatra, bhikkhave, yvāyaṃ catuvaggo bhikkhusaṅgho ṭhapetvā tīṇi kammāni upasampadaṃ pavāraṇaṃ abbhāna’’nti campeyyakkhandhake (mahāva. 388) vuttattā na pañcavaggakaraṇīyanti gahetabbaṃ. Paṭhamappavāraṇāya pavāritāti idaṃ vassacchedaṃ akatvā vassaṃvutthabhāvasandassanatthaṃ vuttaṃ antarāyena apavāritānampi vutthavassānaṃ kathinatthārasambhavato. Teneva ‘‘appavāritā vā’’ti avatvā ‘‘chinnavassā vā pacchimikāya upagatā vā na labhantī’’ti ettakameva vuttaṃ. Aññasmiṃ vihāre vutthavassāpi nalabhantīti nānāsīmāya aññasmiṃ vihāre vutthavassā imasmiṃ vihāre kathinatthāraṃ na labhantīti attho. Sabbeti chinnavassādayo, anupagatāpi tattheva saṅgahitā. Ānisaṃsanti kathinānisaṃsacīvaraṃ. Ekaṃ atthatacīvaraṃyeva hi kathinacīvaraṃ nāma hoti, avasesāni cīvarāni vā sāṭakā vā kathinānisaṃsāyeva nāma. Vakkhati hi ‘‘avasesakathinānisaṃse balavavatthāni vassāvāsikaṭhitikāya dātabbānī’’ti. (Vi. saṅga. aṭṭha. 226) itaresanti purimikāya upagatānaṃ.
然于此处，有些乐于简要的老师，不对文字特征加以辨析，仅就义理作问答，故说：「谁得展铺咖提那衣，谁不得展铺」等语。其中「谁得」者，即「谁能成办」之义也。「五人得之」者，即五人能成办也。布施咖提那衣料者，于最后一组中有四人，一人为领受者。由于《赞比亚篇集》（《大篇》第三八八段）中说：「诸比库，于此，若为四人组成的比库僧团，除达上、自恣、出罪三种甘马外」，故不应理解为须行五人甘马。「于第一次自恣时已行自恣者」——此语之说，乃为显示已圆满安居之状态，非为截断安居，因为即便以障难缘由而未能完成自恣者，只要已实际住满安居，亦可参与咖提那衣展铺故。正因如此，未说「未行自恣者」，而仅说「截断安居者，或参加后期者，均不得」，止于此也。「于另一住所安居者亦不得」者，义谓：于不同戒场之另一住所安居者，不得参与此住所之咖提那衣展铺也。「一切」者，包括截断安居者等；未参加者亦摄于其中。「利益」者，指咖提那利益衣。已展铺之一件衣料方称为「咖提那衣」，其余诸衣或布料则名为「咖提那利益衣」。故将于后文说：「其余咖提那利益衣中，坚实之衣物，应给予安居所用者。」（《律纲要注》第二二六段）「其余人」者，指参加前期者。
So ce pacchimikāya upasampajjati, gaṇapūrako ceva hoti, ānisaṃsañca labhatīti iminā sāmaṇerānaṃ vassūpagamanaṃ anuññātaṃ hoti. So hi purimikāya vassūpagatattā ānisaṃsaṃ labhati, pacchimikāya pana upasampajjitattā gaṇapūrako hotīti. Sace purimikāya upagatā kathinatthārakusalā na hontītiādinā ‘‘aṭṭhadhammakovido bhikkhu, kathinatthāramarahatī’’ti vinayavinicchaye (vi. vi. 2704) āgatattā sayaṃ ce aṭṭhadhammakusalo, sayameva attharitabbaṃ. No ce, aññe aṭṭhadhammakusale pariyesitvā netabbā, evaṃ akatvā kathinaṃ attharituṃ na vaṭṭatīti dasseti. Kathinaṃ attharāpetvāti sakāritavacanena tehi bāhirato āgatattherehi sayaṃ kathinaṃ na attharitabbaṃ, sabbapubbakiccādikaṃ saṃvidahitvā te purimikāya vassūpagatā antosīmaṭṭhabhikkhūyeva attharāpetabbāti dasseti, aññathā añño kathinaṃ attharati, añño ānisaṃsaṃ labhatīti āpajjati, na panevaṃ yujjati. Vakkhati hi ‘‘ānisaṃso pana itaresaṃyeva hotī’’ti. Dānañca bhuñjitvāti khādanīyabhojanīyabhūtaṃ annapānādidānaṃ bhuñjitvā. Na hi te vatthudānaṃ labhanti.
「若彼于后期受达上」——以此语，可知沙玛内拉之安居参加已获开许。彼因于前期已参加安居，故得利益；又因于后期受达上，故得充足人数之数。若前期安居者不善于展铺咖提那之事等，由于《律分别》（第二七〇四段）中说「比库通达八法，方堪展铺咖提那衣」，故若自身善于八法者，应自行展铺；若不能者，应四处寻访通达八法者，请其前来，此乃说若不如此行事，则不得展铺咖提那衣也。「令展铺咖提那衣」——以此使役语，显示：彼等从外处来之长老，不应自行展铺咖提那衣，而应由前期安居、住于戒场界内之比库作一切前行准备，令彼等展铺；否则便成一人展铺咖提那，另一人得利益之情形，此则不合理也。故将于后文说：「然利益乃属其余人。」「受用了饮食布施」者，即受用了属于副食、主食性质之饭食饮料等布施。彼等不得领受衣物布施故。
Kathinacīvaraṃdemāti dātuṃ vaṭṭatīti ettha ‘‘saṅghassa kathinacīvaraṃ demā’’ti vattabbaṃ. Evañhi sati ‘‘idaṃ saṅghassa kathinadussaṃ uppanna’’nti (mahāva. 307) kammavācāya sameti. Atha ca pana pubbe kataparicayattā ‘‘saṅghassā’’ti avuttepi sampadānaṃ pākaṭanti katvā avuttaṃ siyāti. Ettheke ācariyā vadanti ‘‘saṅghassāti avuttepi kāle dinnaṃ saṅghikaṃ hotī’’ti, tatrevaṃ vattabbaṃ ‘‘na kāle dinnaṃ sabbaṃ saṅghikaṃ hotī’’ti. Kathaṃ viññāyatīti ce? ‘‘Yañca kālepi saṅghassa vā idaṃ akālacīvaranti, puggalassa vā idaṃ tuyhaṃ dammītiādinā nayena dinnaṃ, etaṃ akālacīvaraṃ nāmā’’ti kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. akālacivarasikkhāpadavaṇṇanā) āgatattā puggalikampi hotīti viññāyati, tasmā parammukhāpi nāmaṃ vatvā sammukhāpi pādamūle ṭhapetvā dinnaṃ puggalikameva hoti, na saṅghikaṃ. Vuttañhetaṃ aṭṭhakathāyaṃ (mahāva. aṭṭha. 379) ‘‘puggalassa detīti ‘imaṃ cīvaraṃ itthannāmassa dammī’ti evaṃ parammukhā vā, pādamūle ṭhapetvā ‘imaṃ, bhante, tumhākaṃ dammī’ti evaṃ sammukhā vā detī’’ti. Evaṃ puggalike sati taṃ cīvaraṃ saṅghassa bhājetabbaṃ hoti vā na hoti vāti? So puggalo attano saddhivihārikaantevāsikabhūtassa saṅghassa vā aññassa sahadhammikasaṅghassa vā bhājetukāmo bhājeyya, abhājetukāmo ‘‘bhājetū’’ti na kenaci vacanīyo. Kathaṃ viññāyatīti ce? ‘‘Na hi puggalassa ādissa dinnaṃ kenaci bhājanīyaṃ hotī’’ti ṭīkāsu āgamanato viññāyati. Atheke ācariyā evaṃ vadanti ‘‘kathinassa ekaṃ mūlaṃ saṅghoti (pari. 408) vuttattā puggalaṃ uddissa dinnepi saṅghāyattaṃ saṅghikaṃ hoti. Yathā kiṃ ‘sīmāya dammi, senāsanassa dammī’ti vuttepi taṃ dānaṃ saṅghikaṃ hoti, yathā ca ‘kathinacīvaraṃ dammī’ti vutte saṅghikaṃ hotī’’ti.
「我们布施咖提那衣」——此处言「可以布施」，应说「我们向僧团布施咖提那衣料」。如此说时，方与甘马语「此咖提那衣料已为僧团所生起」（《大篇》第三〇七段）相合。然而，因为施者事先已与僧团熟稔，「向僧团」之语虽未明言，而与格之义已属显明，故或可不说。于此，有些老师说：「即便未说『向僧团』，于时布施者亦为僧团所有。」对此，应如此答：「并非一切按时布施者皆成僧团所有。」此义云何得知？由《除疑》（《除疑注》非时衣学处注）中所载：「凡于正时布施时，若以『此乃僧团之非时衣』或『此乃某人之物，我施与汝』等方式所布施者，此名为非时衣」，故可知即便布施给个人者，亦可成为个人所有；是故，即便当面说明名字而布施，或当面置于足前而布施，皆为个人所有，而非僧团所有。注疏（《大篇注》第三七九段）亦说：「『布施给个人』者，谓背对施主说『此衣我施与某某』，如此背向布施；或面对施主置于足前说『尊者，此乃施与您的』，如此面向布施。」如此为个人所有时，该衣是否应分配给僧团？该个人若欲分配，可分配给与自己同住的弟子及亲近弟子所在之僧团，或其他如法之僧团；若不欲分配，则无人能要求他「请分配」。此义云何得知？由诸疏中所载「凡指定给个人所布施者，无人应加以分配」而知。然而另有些老师如此说：「由于『咖提那之一根本为僧团』（《附随》第四〇八段）之说，即便指定给个人所布施者，亦归属僧团，成为僧团所有。犹如说『施于戒场，施于住所』时，该布施亦成僧团所有；又如说『我布施咖提那衣』时，亦成僧团所有。」
Tatrevaṃ vicāretabbaṃ – ‘‘kathinassa ekaṃ mūlaṃ saṅgho’’ti vacanaṃ (pari. 408) kathinassa mūlaṃ kathinassa kāraṇaṃ dasseti. Yathā hi mūle vijjamāne rukkho tiṭṭhati, avijjamāne na tiṭṭhati, tasmā mūlaṃ rukkhassa kāraṇaṃ hoti, patiṭṭhaṃ hoti, evaṃ saṅghe vijjamāne kathinaṃ hoti, no avijjamāne, tasmā saṅgho kathinassa mūlaṃ kathinassa kāraṇaṃ nāma hoti. Kathaṃ saṅghe vijjamāne kathinaṃ hoti? Sabbantimena paricchedena catuvaggabhūtena saṅghena atthārārahassa bhikkhuno ñattidutiyakammavācāya kathinacīvare dinneyeva tena cīvarena atthataṃ kathinaṃ nāma hoti, no adinne, tasmā catuvaggasaṅghe alabbhamāne sahassakkhattuṃ ‘‘kathinaṃ dammī’’ti vuttepi kathinaṃ nāma na hoti, tasmā upacārasīmāya paricchinne vihāre eko vā dve vā tayo vā cattāro vā bhikkhū viharanti, tattha kathinacīvare uppanne aññato pariyesitvā catuvaggasaṅgho eko paṭiggāhakoti pañcannaṃ bhikkhūnaṃ pūraṇe sati kathinaṃ attharituṃ labhati, nāsati, evaṃ saṅghe vijjamāneyeva kathinaṃ nāma hoti, no avijjamāne, tasmā saṅghassa kathinassa mūlabhūtataṃ kāraṇabhūtataṃ sandhāya ‘‘kathinassa ekaṃ mūlaṃ saṅgho’’ti vuttaṃ. ‘‘Kathina’’nti vutte saṅghikaṃyeva hoti, no puggalikanti adhippāyo etasmiṃ pāṭhe na labbhati. Yathā kiṃ ‘‘kiccādhikaraṇassa ekaṃ mūlaṃ saṅgho’’ti (cūḷava. 219) ettha apalokanakammañattikammañattidutiyakammañatticatutthakammasaṅkhātaṃ kiccādhikaraṇaṃ catuvaggādike saṅghe vijjamāneyeva hoti, no avijjamāne, tasmā saṅghassa kiccādhikaraṇassa mūlabhūtataṃ kāraṇabhūtataṃ sandhāya ‘‘kiccādhikaraṇassa ekaṃ mūlaṃ saṅgho’’ti vuccati, evaṃsampadamidaṃ daṭṭhabbaṃ.
对此，应如此审察：「『咖提那之一根本为僧团』」（《附随》第四〇八段）此语，乃显示咖提那之根本、咖提那之因缘。犹如有根则树存，无根则树不存，故根为树之因缘、树之依处；同理，有僧团则有咖提那，无僧团则无咖提那，故僧团为咖提那之根本，名为咖提那之因缘。云何有僧团则有咖提那？以最少限度而言，以四人组成之僧团，对堪得展铺之比库，以白二甘马语布施咖提那衣料，以此衣料展铺，方名为已展铺之咖提那；若衣料未经布施，则不成立，故当四人组之僧团不可得时，即便千次说「我布施咖提那衣」，亦不名为咖提那。是故，若在以近行戒场所划定之住所中，有一、二、三或四位比库住居，彼处咖提那衣料生起时，应从他处寻访，以一人为领受者，凑足五位比库，方得展铺咖提那衣；若不足五人，则不得展铺。如此，有僧团时方有咖提那，无僧团时则无咖提那；故「僧团」一词所指，乃咖提那之根本、咖提那之因缘，以此义而说「咖提那之一根本为僧团」。「言『咖提那』时即为僧团所有，而非个人所有」——此文中并无此意。犹如「事务诤之一根本为僧团」（《小篇》第二一九段）——此处求听甘马、单白甘马、白二甘马、白四甘马所摄之事务诤，须有四人组等僧团存在方可成立，无则不成立，故以僧团为事务诤之根本、事务诤之因缘之义而说「事务诤之一根本为僧团」；此处亦应如是观之。
Yadipi vuttaṃ ‘‘yathā ‘sīmāya dammi, senāsanassa dammī’tiādīsu taṃ dānaṃ saṅghāyattameva hoti, tathā ‘kathina dammī’ti vutte puggalaṃ uddissa dinnepi saṅghāyattameva saṅghikameva hotī’’ti, tathāpi evaṃ vicāraṇā kātabbā – ‘‘sīmāya dammi, senāsanassa dammī’’tiādīsu sīmā ca senāsanañca dānapaṭiggāhakā na honti, tasmā sīmaṭṭhassa ca senāsanaṭṭhassa ca saṅghassa āyattaṃ hoti, puggalo pana dānapaṭiggāhakova, tasmā ‘‘imaṃ kathinacīvaraṃ itthannāmassa bhikkhuno dammī’’ti parammukhā vā tassa bhikkhuno pādamūle ṭhapetvā sammukhā vā dinnaṃ kathaṃ saṅghāyattaṃ saṅghasantakaṃ bhaveyya, evaṃ saṅghassa apariṇataṃ puggalikacīvaraṃ saṅghassa pariṇāmeyya, navasu adhammikadānesu ekaṃ bhaveyya, tassa cīvarassa paṭiggahopi navasu adhammikapaṭiggahesu eko bhaveyya, tassa cīvarassa paribhogopi navasu adhammikaparibhogesu eko bhaveyya. Kathaṃ viññāyatīti ce? Nava adhammikāni dānānīti 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 pariṇāmeti, ‘‘nava adhammikā paribhogā’’ti āgataṃ parivārapāḷiñca (pari. 329) ‘‘nava paṭiggahaparibhogāti etesaṃyeva dānānaṃ paṭiggahā ca paribhogā cā’’ti āgataṃ aṭṭhakathañca (pari. aṭṭha. 329) oloketvā viññāyatīti.
虽然已说「如『我施与界』、『我施与住处』等,彼施与依僧团而有,如是说『我施咖提那』时,即使指定人而施,亦依僧团而有,是僧团物」,然应如是思择——『我施与界』、『我施与住处』等中,界与住处非施与之受者,是故依住界之僧团与住处之僧团而有。然人是施与之受者,是故『我施此咖提那衣与某名比库』,于彼比库不在场时置于彼比库足下,或在场时施与,如何依僧团而有、是僧团物?如是未转属僧团之个人衣转属僧团,则成九种非法施与之一,彼衣之受取亦成九种非法受取之一,彼衣之受用亦成九种非法受用之一。如何了知耶?『九种非法施与』者,转属僧团者转属他僧团、塔、人,转属塔者转属他塔、僧团、人,转属人者转属他人、僧团、塔。观『九种非法受用』之所来《附随》文,及『九种受取受用者,此等施与之受取与受用』之所来《义注》而了知。
Athāpi evaṃ vadanti – dāyako saṅghattherassa vā ganthadhutaṅgavasena abhiññātassa vā bhattuddesakassa vā pahiṇati ‘‘amhākaṃ bhattaggahaṇatthāya aṭṭha bhikkhū gahetvā āgacchathā’’ti, sacepi ñātiupaṭṭhākehi pesitaṃ hoti, ime tayo janā pucchituṃ na labhanti. Āruḷhāyeva mātikaṃ, saṅghato aṭṭha bhikkhū uddisāpetvā attanavamehi gantabbaṃ. Kasmā? Bhikkhusaṅghassa hi ete bhikkhū nissāya lābho uppajjatīti. Ganthadhutaṅgādīhi pana anabhiññāto āvāsikabhikkhu pucchituṃ labhati, tasmā tena ‘‘kiṃ saṅghato gaṇhāmi, udāhu ye jānāmi, tehi saddhiṃ āgacchāmī’’ti mātikaṃ āropetvā yathā dāyakā vadanti, tathā paṭipajjitabbanti (cūḷava. aṭṭha. 325), īdisesu ṭhānesu ‘‘saṅghassa lābho puggalaṃ upanissāya uppajjatī’’ti vacanaṃ upanidhāya ‘‘saṅghassa lābho puggalaṃ nissāya uppajjati, puggalassa pattalābho saṅghaṃ āmasitvā dento saṅghāyatto hotī’’ti viññāyatīti.
又如是说——施主遣使至僧团长老、以持经头陀而知名者、或食物指定者处『为取我等之食,取八比库而来』,即使由亲属侍者所遣,此三种人不得询问。已确立标准,应从僧团指定八比库,以自己为第九而往。何故?依此等比库,比库僧团之利得生起故。然以持经头陀等不知名之住处比库得询问,是故彼『我从僧团取,或我与所识者共来』,确立标准后,应如施主所说而行。于如是处,依『僧团之利得依人而生起』之语,了知『僧团之利得依人而生起,人之应得利得触及僧团而施,依僧团而有』。
Imasmimpi vacane evaṃ vicāraṇā kātabbā – tasmiṃ tu nimantane na puggalaṃyeva nimanteti, atha kho sasaṅghaṃ puggalaṃ nimanteti. Tattha tu ‘‘saṅgha’’nti avatvā ‘‘aṭṭha bhikkhū’’ti vuttattā ‘‘kiṃ saṅghato gaṇhāmi, udāhu ye jānāmi, tehi saddhiṃ āgacchāmī’’ti anabhiññāto puggalo pucchituṃ labhati. Saṅghattherassa pana saṅghaṃ pariharitvā vasitattā ‘‘aṭṭha bhikkhū’’ti vutte saṅghaṃ ṭhapetvā aññesaṃ gahaṇakāraṇaṃ natthi, ganthadhutaṅgavasena abhiññātapuggalopi saṅghassa puññanissitattā ‘‘aṭṭha bhikkhū’’ti vutte saṅghatoyeva gaṇhāti, bhattuddesakassapi devasikaṃ saṅghasseva bhattavicāraṇattā ‘‘aṭṭha bhikkhū’’ti vutte saṅghaṃ ṭhapetvā aññesaṃ gahaṇakāraṇaṃ natthi. Evaṃ ‘‘aṭṭha bhikkhū gahetvā āgacchathā’’ti saha saṅghena nimantitattā ‘‘ime tayo janā pucchituṃ na labhantī’’ti vuttaṃ, na ‘‘tvaṃ āgacchāhī’’ti puggalasseva nimantane satipi saṅghaṃ gahetvā āgantabbatoti. Evaṃ ‘‘aṭṭha bhikkhū gahetvā āgacchathā’’ti sasaṅghasseva puggalassa nimantitattā saṅgho gahetabbo hoti, na ‘‘tumhe āgacchathā’’ti puggalasseva nimantitattā, tasmā ‘‘puggalassa lābho saṅghāyatto’’ti na sakkā vattuṃ , aṭṭhakathādīsu pakaraṇesupi ‘‘puggalaṃ nissāya saṅghassa lābho uppajjati’’ icceva vutto, na ‘‘puggalassa lābho saṅghāyatto’’ti. Cīvaralābhakhettabhūtāsu aṭṭhasu mātikāsu ca ‘‘saṅghassa detī’’ti ca visuṃ, ‘‘puggalassa detī’’ti ca visuṃ āgataṃ. Puggalassa detīti ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti evaṃ parammukhā vā, pādamūle ṭhapetvā ‘‘imaṃ bhante tumhākaṃ dammī’’ti evaṃ sammukhā vā detīti.
于此语中亦应如是思择——于彼邀请中,非仅邀请人,而是邀请人与僧团。其中未说『僧团』而说『八比库』故,不知名之人得询问『我从僧团取,或我与所识者共来』。然僧团长老因舍僧团而住故,说『八比库』时,舍僧团而取他者无因,以持经头陀而知名之人亦因依僧团之福德故,说『八比库』时,从僧团而取。食物指定者亦因日日僧团之食物思择故,说『八比库』时,舍僧团而取他者无因。如是『取八比库而来』,因与僧团共邀请故,说『此三种人不得询问』,非『汝来』仅邀请人时亦应取僧团而来。如是『取八比库而来』,因邀请人与僧团故,应取僧团,非『汝等来』仅邀请人故,是故不能说『人之利得依僧团而有』。《义注》等论书中亦仅说『依人,僧团之利得生起』,非『人之利得依僧团而有』。于衣利得田之八种标准中,『施与僧团』别说,『施与人』别说而来。『施与人』者,『我施此衣与某名』如是不在场,或置于足下『尊者,我施此与您』如是在场而施。
Idāni pana cīvaraṃ dātukāmā upāsakā vā upāsikāyo vā sayaṃ anāgantvā puttadāsādayo āṇāpentāpi ‘‘imaṃ cīvaraṃ itthannāmassa therassa dethā’’ti vatvā puggalasseva dāpenti, sāmaṃ gantvā dadantāpi pādamūle ṭhapetvā vā hatthe ṭhapetvā vā hatthena phusāpetvā vā dadanti ‘‘imaṃ, bhante, cīvaraṃ tumhe uddissa ettakaṃ dhanaṃ pariccajitvā kataṃ, evañca evañca hatthakammaṃ katvā sampāditaṃ, tasmā tumhe nivāsatha pārupatha paribhuñjathā’’tiādīni vadanti, tassa puggalassa paribhogakaraṇameva icchanti, na saṅghassa dānaṃ. Keci atuṭṭhakathampi kathenti. Evaṃ puggalameva uddissa dinnacīvarassa saṅghena āyattakāraṇaṃ natthi. ‘‘Sace pana ‘idaṃ tumhākañca tumhākaṃ antevāsikānañca dammī’ti evaṃ vadati, therassa ca antevāsikānañca pāpuṇātī’’ti (mahāva. aṭṭha. 379) āgamanato evaṃ vatvā dente pana ācariyantevāsikānaṃ pāpuṇāti, anantevāsikassa pana na pāpuṇāti. ‘‘Uddesaṃ gahetuṃ āgato gahetvā gacchanto ca atthi, tassapi pāpuṇātī’’ti āgamanato bahisīmaṭṭhassa dhammantevāsikassapi pāpuṇāti. ‘‘Tumhehi saddhiṃ nibaddhacārikabhikkhūnaṃ dammīti vutte uddesantevāsikānaṃ vattaṃ katvā uddesaparipucchādīni gahetvā vicarantānaṃ sabbesaṃ pāpuṇātī’’ti (mahāva. aṭṭha. 379) āgamanato evaṃ vatvā dente dhammantevāsikānaṃ vattapaṭipattikārakānañca antevāsikānaṃ pāpuṇāti. Evaṃ dāyakānaṃ vacanānurūpameva dānassa pavattanato ‘‘yathā dāyakā vadanti, tathā paṭipajjitabba’’nti (cūḷava. aṭṭha. 325) aṭṭhakathācariyā vadanti.
今欲施衣之近事男或近事女,自己不来而命令子仆等,亦说『施此衣与某名长老』而仅施与人。自己往而施时,亦置于足下、置于手中、或以手触而施,说『尊者,此衣为您舍弃如许财富而作,作如是如是手工而成办,是故您着用、披覆、受用』等,仅欲令彼人受用,非僧团之施与。有者亦说不满意语。如是仅指定人而施之衣,僧团无依之因。『若如是说「我施此与您及您之弟子」,长老与弟子得』之所来,如是说而施时,老师与弟子得,无弟子者不得。『来取诵习而取后往者亦有,彼亦得』之所来,界外之法弟子亦得。『说「我施与您共同结伴游行比库」时,作弟子之事而取诵习问答等游行之一切得』之所来,如是说而施时,法弟子与作事行持之弟子得。如是施与之进行随顺施主之语故,《义注》阿阇梨说『应如施主所说而行』。
Evaṃ idāni dāyakā yebhuyyena puggalasseva denti, satesu sahassesu ekoyeva paṇḍito bahussuto dāyako saṅghassa dadeyya, puggalikacīvarañca saṅghikabhavanatthāya akariyamānaṃ na ñattiyā kammavācāya ca arahaṃ hoti. Kathaṃ viññāyatīti ce? Ñattikammavācāvirodhato. Kathaṃ virodhoti ce? Ñattiyā kammavācāya ca ‘‘idaṃ saṅghassa kathinadussaṃ uppanna’’nti kathinacīvarassa saṅghikabhāvo vutto, idāni pana taṃ cīvaraṃ ‘‘puggalassa dinnaṃ puggalika’’nti vacanatthānurūpato puggalikaṃ hoti, evampi virodho. ‘‘Saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno dadeyya kathinaṃ attharitu’’nti ettha ca saṅghoti dhātuyā kattā hoti, bhikkhunoti sampadānaṃ, idha pana saṅghassa tasmiṃ kathinacīvare anissarabhāvato saṅgho kattā na hoti, bhikkhu paṭiggāhalakkhaṇābhāvato sampadānaṃ na hoti, evampi virodho. Dāyakena pana saṅghassa pariccattattā saṅghikabhūtaṃ kathinacīvaraṃ yasmiṃ kāle saṅgho kathinaṃ attharituṃ aṭṭhaṅgasamannāgatassa bhikkhuno deti, tasmiṃ kāle ñattidutiyakammavācaṃ idāni manussā ‘‘ñattī’’ti voharanti, tañca cīvaraṃ ‘‘ñattiladdhacīvara’’nti, taṃ cīvaradāyakañca ‘‘ñattiladdhadāyako’’ti , tasmā saṅghikacīvarameva ñattiladdhaṃ hoti, no puggalikacīvaraṃ. Ñattiladdhakālato pana paṭṭhāya taṃ cīvaraṃ puggalikaṃ hoti. Kasmā? Atthārakapuggalassa cīvarabhāvatoti.
如是今施主多数仅施与人,于百千中,仅一贤智多闻施主施与僧团。个人衣未作为僧团物故,不应以白甘马语。如何了知耶?从白甘马语之相违。如何相违耶?白甘马语中说『此僧团之咖提那布已生起』,咖提那衣之僧团性。今彼衣『施与人,是个人物』,随顺语义,是个人物,如是亦相违。『僧团施此咖提那布与某名比库以展咖提那』,此中僧团以界为作者,比库为与格。此处僧团于彼咖提那衣无自在性故,僧团非作者,比库无受者相故,非与格,如是亦相违。然施主舍与僧团故,成僧团物之咖提那衣,于僧团施与具足八支之比库以展咖提那之时,白二甘马语,今人称『白』,彼衣『白得衣』,彼衣施主『白得施主』,是故僧团衣是白得,非个人衣。然从白得时起,彼衣是个人物。何故?展者人之衣性故。
Athāpi vadanti ‘‘dinnanti pāṭhañca ‘sādhentī’ti pāṭhañca ‘ānisaṃsaṃ labhantī’ti pāṭhañca upanidhāya ayamattho viññāyatī’’ti, tatthāyamācariyānamadhippāyo – ‘‘dinnaṃ idaṃ saṅghenā’’ti ettha dā-dhātuyā saṅghenāti kattā, idanti kammaṃ, imassa kathinacīvarassa saṅghikattā saṅghena dinnaṃ hoti, tena viññāyati ‘‘kathina’’nti vutte saṅghikaṃ hotīti. ‘‘Kathinatthāraṃ ke labhantīti ettha ke labhantīti ke sādhentīti attho. Pañca janā sādhentī’’ti vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 306) vuttaṃ. Tattha pañca janāti saṅgho vutto, imināpi viññāyati ‘‘kathinanti vutte saṅghikaṃ hotī’’ti. Ānisaṃsaṃ labhantīti ettha ca saṅghikattā sabbe sīmaṭṭhakabhikkhū ānisaṃsaṃ labhanti, imināpi viññāyati ‘‘kathinanti vutte saṅghikaṃ hotī’’ti.
又说『依「已施」读法、「成办」读法、「得利益」读法,了知此义』,其中此等阿阇梨之意趣——『此由僧团已施』,此中以施界,僧团为作者,此为业,此咖提那衣之僧团性故,由僧团已施,由此了知『说咖提那时,是僧团物』。『谁得咖提那展?』此中『谁得』者,谁成办之义。五种人成办,《金刚智复注》中说。其中五种人者,说僧团,由此亦了知『说咖提那时,是僧团物』。『得利益』,此中亦因僧团性故,一切住界比库得利益,由此亦了知『说咖提那时,是僧团物』。
Tatrāpyevaṃ vicāraṇā kātabbā – pubbedāyakā cattāropi paccaye yebhuyyena saṅghasseva denti, tasmā saṅghassa catupaccayabhājanakathā ativitthārā hoti. Appakato pana puggalassa denti, tasmā saṅghassa dinnaṃ kathinacīvaraṃ saṅghena atthārakassa puggalassa dinnaṃ sandhāya vuttaṃ. Sādhentīti ca kathinadussassa dāyakā cattāro, paṭiggāhako ekoti pañca janā kathinadānakammaṃ sādhentīti vuttaṃ. Ānisaṃsaṃ labhantīti idañca atthārakassa ca anumodanānañca bhikkhūnaṃ ānisaṃsalābhameva vuttaṃ, na etehi pāṭhehi ‘‘kathina’’nti vutte saṅghikaṃ hotīti attho viññātabbo hotīti daṭṭhabbo. Saṅghassa uppannacīvaraṃ saṅghena atthārakassa dinnabhāvo kathaṃ viññāyatīti? ‘‘Idaṃ saṅghassa kathinadussaṃ uppannaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno deti kathinaṃ attharitu’’nti vuttaṃ pāḷipāṭhañca (mahāva. 307) ‘‘saṅgho ajja kathinadussaṃ labhitvā punadivase deti, ayaṃ nicayasannidhī’’ti vuttaṃ aṭṭhakathāpāṭhañca disvā viññāyatīti. Saṅghasantakabhūtaṃ cīvarameva dānakiriyāya kammaṃ, saṅgho kattā, puggalo sampadānaṃ bhavituṃ arahabhāvo ca yathāvuttapāḷipāṭhameva upanidhāya viññāyatīti.
此中亦应如是思择——先前的施主们,四种资具大多施予僧团,因此僧团的四资具分配之说极为广大。然而少分施予个人,因此说施予僧团的咖提那衣,由僧团施予展布者个人。又说「成就者」,即咖提那布的施主四人,受取者一人,共五人成就咖提那布施之业。又说「获得利益」,此仅说展布者与随喜诸比库获得利益,不应以此等文句理解为说「咖提那」时即成僧团所有之义,应如是见。如何理解施予僧团所生之衣由僧团施予展布者之状态?见到所说的圣典文句「此僧团所生咖提那布,僧团将此咖提那布施予某名比库以展布咖提那」,以及所说的注疏文句「僧团今日获得咖提那布后翌日施予,此为积聚与储藏」,即可理解。衣成为僧团所有物,施予之业为甘马,僧团为作者,个人成为受者之应理性,依如前所说圣典文句即可理解。
Evaṃ sante puggalassa dinnaṃ puggalikacīvaraṃ saṅghikaṃ kātuṃ kathaṃ paṭipajjitabbanti? Sace so paṭiggāhakapuggalo dāyakānaṃ evaṃ vadati ‘‘upāsaka dānaṃ nāma puggalassa dinnato saṅghassa dinnaṃ mahapphalataraṃ hoti, tasmā saṅghassa dehi, saṅghassa datvā puna saṅghena atthārārahassa bhikkhuno kammavācāya datvā tena puggalena yathāvinayaṃ atthateyeva kathinaṃ nāma hoti, na puggalassa datvā puggalena sāmaṃyeva atthate, tasmā saṅghassa dehī’’ti uyyojetvā saṅghassa dāpitepi taṃ cīvaraṃ saṅghikaṃ hoti kathinatthārārahaṃ. Yadi pana dāyako appassutatāya ‘‘nāhaṃ, bhante, kiñci jānāmi, imaṃ cīvaraṃ tumhākameva dammī’’ti vakkhati, evaṃ sati puggalikavaseneva sampaṭicchitvā tena puggalena taṃ cīvaraṃ saṅghassa dinnampi saṅghikaṃ hoti.
如是之时,施予个人之物如何处理使个人衣成为僧团所有?若彼受取者个人对施主如是说『近事男,所谓布施,施予个人者,施予僧团者果报更大,因此施予僧团。施予僧团后,再由僧团以甘马语施予应展布者比库,由彼个人如律展布,方名咖提那,非施予个人后由个人自行展布,因此施予僧团』,如是劝导后使施予僧团,即使如此,彼衣亦成僧团所有,应展布咖提那。然而若施主因少闻而说『尊者,我不知何事,此衣我只施予您』,如是之时,以个人方式受取后,由彼个人将彼衣施予僧团,亦成僧团所有。
Yadi evaṃ samaṇeneva samaṇassa dinnaṃ cīvaraṃ kathaṃ kathinatthārārahaṃ bhaveyyāti? No na bhaveyya. Vuttañhetaṃ aṭṭhakathāyaṃ (mahāva. aṭṭha. 306) ‘‘kathinaṃ kena dinnaṃ vaṭṭati? Yena kenaci devena vā manussena vā pañcannaṃ vā sahadhammikānaṃ aññatarena dinnaṃ vaṭṭatī’’ti. Atha kasmā paramparabhūtehi ācariyehi ñattiladdhacīvarato avasesāni cīvarāni saṅghassa bhājetvā eva paribhuñjitānīti? Vuccate – ekacce bhikkhū ācariyaparamparāgataanausāreneva paṭipajjanti, keci bahūnaṃ kiriyaṃ disvā diṭṭhānugativasena paṭipajjanti, bahussutāpi keci therā aruccantāpi paveṇibhedabhayena paṭipajjanti, apare rucivasena atthañca adhippāyañca pariṇāmetvā gaṇhanti, pakaraṇamevānugatabhikkhū pana yathāpakaraṇāgatameva atthaṃ gahetvā saṅghikañca puggalikañca amissaṃ katvā, kālacīvarañca akālacīvarañca amissaṃ katvā gaṇhanti. Bhikkhunivibhaṅge (pāci. 738) ‘‘thūlanandā bhikkhunī akālacīvaraṃ ‘kālacīvara’nti adhiṭṭhahitvā bhājāpessati, atha bhagavā nissaggiyapācittiyāpattiṃ paññapesī’’ti āgataṃ, tasmā lajjīpesalabahussutasikkhākāmabhūtena bhikkhunā aneka-pāḷiaṭṭhakathādayo pakaraṇe oloketvā saṃsanditvā pakaraṇamevānugantabbaṃ, na aññesaṃ kiriyaṃ saddahitabbaṃ, na ca anugantabbaṃ. Bhagavato hi dharamānakāle vā tato pacchā vā pubbe dāyakā yebhuyyena cattāro paccaye saṅghasseva denti, tasmā saṅghikasenāsanassa saṅghikacīvarassa ca bāhullato pubbācariyā saṅghassa bhājetvā eva paribhuñjiṃsu.
若如是,沙门施予沙门之衣如何能应展布咖提那?不,不能。因为注疏中说『咖提那由谁施予为允许?由任何天人或人,或五种如法者中任一者施予为允许』。那么为何历代老师们从白告获得衣外,其余诸衣分配予僧团后方受用?答曰——某些比库仅依老师传承之惯例而行,某些见多人之作为依见随行而行,某些多闻长老虽不喜然因惧破派别而行,另有依喜好转变义理与意趣而取,然依论典之比库们取如论典所来之义,不混僧团所有与个人所有,不混时衣与非时衣而取。比库尼分别中来『图拉南达比库尼将非时衣决意为时衣后使分配,世尊制定尼萨耆亚巴吉帝亚罪』,因此具惭愧、柔和、多闻、欲学之比库应观察众多圣典注疏等论典后会通而依论典,不应信他人之作为,不应随行。因为世尊住世时或其后,先前施主们大多四资具只施予僧团,因此因僧团住所与僧团衣之众多,先前诸老师分配予僧团后方受用。
Idāni pana dāyakā yebhuyyena cattāro paccaye puggalasseva denti, tasmā senāsanampi abhinavabhūtaṃ puggalikameva bahulaṃ hoti, cīvarampi puggalikameva bahulaṃ. Daliddāpi suttakantanakālato paṭṭhāya ‘‘imaṃ cīvaraṃ kathinakāle itthannāmassa bhikkhuno dassāmī’’ti cintetvā ca tatheva vatvā ca sabbakiccāni karonti, mahaddhanā ca sāṭakassa kīṇitakālato paṭṭhāya tatheva cintetvā kathetvā karonti, dānakāle ca ‘‘imaṃ cīvaraṃ itthannāmassa dehī’’ti puttadāsādayo vā pesenti, sāmaṃ vā gantvā cīvaraṃ tassa bhikkhussa pādamūle vā hatthe vā ṭhapetvā ‘‘imaṃ cīvaraṃ tuyhaṃ dammī’’ti vatvā vā cintetvā vā denti, satesu vā sahassesu vā eko paṇḍitapuriso ‘‘puggalassa dinnadānato saṅghassa dinnaṃ mahapphala’’nti ñatvā ‘‘imaṃ kathinacīvaraṃ saṅghassa dammī’’ti vatvā vā cintetvā vā deti, tassa sā dakkhiṇā saṅghagatā hoti. Sace pana dāyako puggalassa dātukāmo hoti, puggalo pana tassa mahapphalabhāvamicchanto dakkhiṇā-vibhaṅgasuttādidhammadesanāya (ma. ni. 3.376 ādayo) puggalikadānato saṅghikadānassa mahapphalabhāvaṃ jānāpetvā ‘‘imaṃ tava cīvaraṃ saṅghassa dehī’’ti uyyojeti, dāyakopi tassa vacanaṃ sampaṭicchitvā ‘‘imaṃ kathinacīvaraṃ saṅghassa dammī’’ti vatvā vā cintetvā vā deti, evampi sā dakkhiṇā saṅghagatā hoti.
然而现今施主们大多四资具只施予个人,因此住所亦新建者多为个人所有,衣亦多为个人所有。贫穷者亦从纺线时起思惟『此衣我将于咖提那时施予某名比库』并如是说而作一切事,大富者亦从购买布匹时起如是思惟、言说而作,施予时亦『将此衣施予某名者』,子仆等遣送,或自行前往将衣置于彼比库足下或手中,说『此衣我施予你』或思惟而施予。百人或千人中一位智者知『施予个人之施,施予僧团者果报大』,说『此咖提那衣我施予僧团』或思惟而施予,彼之供养归于僧团。然而若施主欲施予个人,个人却欲其大果报,以供养分别经等法之开示,使知个人施与僧团施之大果报性后,劝导『将你此衣施予僧团』,施主亦接受其言,说『此咖提那衣我施予僧团』或思惟而施予,如是彼供养亦归于僧团。
Yadi pana bhikkhunā uyyojitopi duppañño dāyako tassa vacanaṃ anādiyitvā puggalasseva deti, tassa sā dakkhiṇā puggalagatā hoti. Atha pana so puggalo sayaṃ sampaṭicchitvā puna saṅghassa pariccajati, evampi taṃ cīvaraṃ saṅghikaṃ hoti, taṃ saṅghikavasena bhājetabbaṃ. Yadi pana dāyakopi puggalasseva deti, puggalopi sampaṭicchitvā na pariccajati, evaṃ sante taṃ cīvaraṃ puggalikaṃ hoti, na kathinakālamattena vā kathinavacanamattena vā saṅghikaṃ hoti. Idāni pana iminā nayena puggalikacīvaraṃyeva bahulaṃ hoti. Evaṃ santepi ācariyaparamparā paveṇiṃ abhinditukāmā saṅghikaṃ viya katvā bhājetvā paribhuñjiṃsu . Yadi mukhyato saṅghikaṃ siyā, saṅghena dinnato paraṃ ekasūcimattampi puggalo adhikaṃ gaṇhituṃ na labheyya.
然而若虽经比库劝导,愚钝施主不采纳其言而只施予个人,彼之供养归于个人。然而彼个人自己受取后再舍予僧团,如是彼衣亦成僧团所有,应以僧团方式分配。然而若施主亦只施予个人,个人亦受取后不舍予,如是之时,彼衣为个人所有,不因咖提那时或咖提那之言而成僧团所有。然而现今以此方式个人衣实多。虽如是,欲不破老师传承派别者,作为如僧团所有而分配后受用。若真正为僧团所有,僧团施予后,个人连一针之量亦不得多取。
Ekacce therā saṅghikanti pana vadanti, bhājanakāle pana issaravatāya yathāruci vicārenti, ekacce bhikkhū mukhyasaṅghikanti maññamānā abhājetukāmampi puggalaṃ abhibhavitvā bhājāpenti, tassa puggalassa mātā pitā ñātakā upāsakādayo ‘‘amhākaṃ puttassa dema, amhākaṃ ñātakabhikkhussa dema, amhākaṃ kulūpakassa demā’’ti, aññepi saddhā pasannā dāyakā ‘‘itthannāmassa puggalassa demā’’ti vicāretvā parammukhāpi ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti vatvā sammukhāpi pādamūle vā hatthe vā ṭhapetvā denti, evarūpaṃ cīvaraṃ puggalikaṃ hoti, saṅghaṃ āmasitvā avuttattā saṅghāyattaṃ na hoti, ‘‘kathinaṃ dassāmī’’ti vā ‘‘kathinaṃ dātuṃ gato’’ti vā ‘‘kathinacīvara’’nti vā pubbāparakālesu vacanaṃ pana mukhyakathinabhūtassa saṅghikacīvarassa kāle dinnattā tadupacārato vohāramattaṃ hoti. Yathā kiṃ? ‘‘Uposathika’’nti vuttaṃ bhattaṃ cuddasasu saṅghikabhattesu antogadhaṃ mukhyasaṅghikaṃ hoti, samādinnauposathā dāyakā sāyaṃ bhuñjitabbabhattabhāgaṃ saṅghassa denti, taṃ saṅgho salākabhattaṃ viya ṭhitikaṃ katvā bhuñjati, iti saṅghassa dinnattā saṅghikaṃ hoti. Idāni pana dāyakā attano attano kulūpakassa vā ñātibhikkhussa vā uposathadivasesu bhattaṃ denti, taṃ saṅghassa adinnattā saṅghikaṃ na hoti. Evaṃ santepi uposathadivase dinnattā mukhyavasena pavattauposathabhattaṃ viya tadupacārena ‘‘uposathabhatta’’nti voharīyati, evaṃsampadamidaṃ daṭṭhabbaṃ.
某些长老说为僧团所有,然而分配时以自在性随意思择。某些比库认为真正为僧团所有,压制不欲分配之个人而使分配。彼个人之母父亲族近事男等『我们施予儿子,我们施予亲族比库,我们施予家族依止者』,其他有信心欢喜之施主亦『我们施予某名个人』而思择,不在面前亦说『此衣我施予某名者』,在面前亦置于足下或手中而施予,如是之衣为个人所有,因未触及僧团而说,不依僧团,然而前后时说『我将施予咖提那』或『去施予咖提那』或『咖提那衣』,因于真正咖提那即僧团衣之时施予,从彼相近仅为俗称。如何?所说『伍波萨他』之食,摄于十四种僧团食中为真正僧团所有,受持伍波萨他之施主们傍晚将应食之食分施予僧团,僧团如筹食般作常住而食,如是因施予僧团而成僧团所有。然而现今施主们于伍波萨他日施食予自己之家族依止者或亲族比库,因未施予僧团而非僧团所有。虽如是,因于伍波萨他日施予,从真正流行之伍波萨他食相近而俗称『伍波萨他食』,应如是见此相应。
Evaṃ imasmiṃ kāle yebhuyyena puggalasseva dinnattā puggalikabhūtaṃ cīvaraṃ ñattikammavācārahaṃ na hoti, saṅghikameva ñattikammavācārahaṃ hoti, tadeva ca pañcānisaṃsakāraṇaṃ hoti, tasmā paṇḍitena puggalena ‘‘upāsakā saṅghe detha, saṅghe dinnaṃ mahapphalaṃ hotī’’tiādinā niyojetvā dāpetabbaṃ, sayaṃ vā sampaṭicchitvā saṅghassa pariccajitabbaṃ. Evaṃ pariccajitattā saṅghikabhūtaṃ cīvaraṃ ñattikammavācārahañca hoti pañcānisaṃsanipphādakañca. Evaṃ niyojanañca ‘‘saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti (ma. ni. 3.376) bhagavatā vuttavacanaṃ anugataṃ hotīti daṭṭhabbaṃ.
如是,在此时期,由于大多数情况下衣是施予个人的,故成为个人所有的衣不适合作单白甘马语,唯有僧团所有的衣才适合作单白甘马语,且唯有那样的衣才能产生五种利益。因此,有智慧的个人应当以「近事男们,请施予僧团,施予僧团者果报大」等语劝导后令其布施,或者自己接受后应舍予僧团。如是舍予后,衣成为僧团所有,既适合作单白甘马语,又能产生五种利益。如是劝导,即是遵循世尊所说之语:「果德弥,施予僧团吧,施予僧团时,我将被供养,僧团也将被供养」,应如是见。
Parikammaṃkarontānaṃ bhikkhūnaṃ yāgubhattañca dātuṃ vaṭṭatīti idaṃ pucchitattā doso natthīti katvā vuttaṃ, apucchite pana evaṃ kathetuṃ na vaṭṭati. Khalimakkhitasāṭakoti ahatavatthaṃ sandhāya vuttaṃ. Suṭṭhu dhovitvātiādinā sapubbakaraṇaṃ atthāraṃ dasseti. Dhovanasibbanarajanakappakaraṇena hi vicāraṇachedanabandhanānipi dassitāniyeva honti, atthāradassanena paccuddhāraadhiṭṭhānānipi dasseti. Sūciādīni cīvarakammupakaraṇāni sajjetvā bahūhi bhikkhūhi saddhinti idaṃ pana sibbanassa upakaraṇanidassanaṃ. Tadahevāti idaṃ pana karaṇasannidhimocanatthaṃ vuttaṃ. Dāyakassa hatthato sāṭakaṃ laddhadivaseyeva saṅghena atthārakassa bhikkhuno dātabbaṃ, evaṃ adente nicayasannidhi hoti. Atthārakenapi saṅghato laddhadivaseyeva kathinaṃ attharitabbaṃ, evaṃ akaronte karaṇasannidhi hoti.
「对于正在作准备工作的比库们,可以给予粥与饭食」,此语是因被询问而说,故无过失。但若未被询问,则不应如是说。「污垢染污之衣」者,是指未捶打之布而说。以「善加洗涤」等语,显示包括前行在内的铺展。因为通过洗涤、缝补、染色、作净的说明,也就显示了检查、裁剪、缝合等;通过显示铺展,也显示了取出与决意。「备妥针等缝衣用具,与众多比库一起」,此则是显示缝补的用具。「当日」者,此是为了说明作业的积聚放舍而说。从施主手中得到衣的当日,僧团就应给予铺展者比库,若不如是给予,则有积聚的积聚。铺展者从僧团得到的当日也应铺展咖提那衣,若不如是作,则有作业的积聚。
Aññāni ca bahūni ānisaṃsavatthāni detīti iminā attharitabbasāṭakoyeva kathinasāṭako nāma, tato aññe sāṭakā bahavopi kathinānisaṃsāyeva nāmāti dasseti. Etena ca ‘‘kathinānisaṃso’’ti vatthāniyeva vuttāni na agghoti dīpeti. Yadi aggho vutto siyā, evaṃ sati ‘‘bahvānisaṃsāni kathinavatthāni detī’’ti vattabbaṃ, evaṃ pana avatvā ‘‘bahūni kathinānisaṃsavatthāni detī’’ti vuttaṃ, tena ñāyati ‘‘na aggho vutto’’ti, tasmā bahvānisaṃsabhāvo agghavasena na gahetabbo, atha kho vatthavaseneva gahetabboti. Itaroti añño dāyako. Tathātathā ovaditvā saññāpetabboti ‘‘upāsaka dānaṃ nāma saṅghassa dinnakālato paṭṭhāya mahapphalaṃ hoti mahānisaṃsaṃ, atthāro pana bhikkhūnaṃ upakāratthāya bhagavatā anuññāto, tasmā ñattiladdhampi aladdhampi mahapphalamevā’’ti vā ‘‘upāsaka ayampi dāyako saṅghasseva deti, tvampi saṅghasseva desi, bhagavatā ca –
「又施予其他众多具利益之衣」,以此显示:唯有应铺展之衣名为咖提那衣,除此之外的其他诸衣,即使众多,也仅名为咖提那利益。以此也阐明:「咖提那利益」所说的是诸衣,而非价值。若说的是价值,如是的话,应当说「施予众多利益的咖提那衣」,但并非如是说,而是说「施予众多具咖提那利益之衣」,由此可知「并非说价值」。因此,众多利益之性质不应以价值来理解,而应唯以衣来理解。「其他」者,指另一位施主。「如是如是劝导后令其了知」者,即「近事男,所谓布施,从施予僧团之时起,即有大果报、大利益。然而铺展者是世尊为了比库们的利益而允许的,因此无论是通过单白得到的还是未得到的,都同样有大果报」,或者「近事男,此施主也是施予僧团,你也是施予僧团。世尊说——
‘Yo sīlavā sīlavantesu dadāti dānaṃ;
『持戒者于持戒者中施予布施;』
Dhammena laddhaṃ supasannacitto;
『以法所得,以净信心;』
Abhisaddahaṃ kammaphalaṃ uḷāraṃ;
『深信业果广大;』
Taṃ ve dānaṃ vipulaphalanti brūmī’ti. (ma. ni. 3.382) –
『我说彼施果报广大』。
Vuttaṃ, tasmā saṅghassa dinnakālato paṭṭhāya mahapphalamevā’’ti vā itiādīni vatvā saññāpetabbo.
已如是说,因此应当教导:『从施与僧团之时起,即成大果』等等。
Yassa saṅgho kathinacīvaraṃ deti, tena bhikkhunā kathinaṃ attharitabbanti yojanā. Yo jiṇṇacīvaro hoti bhikkhu, tassa dātabbanti sambandho. Imasmiṃ ṭhāne idāni bhikkhū –
『僧团将咖提那衣施与者,彼比库应展咖提那』,此为连结。『应施与衣服破旧之比库』,此为关联。于此处,今诸比库:『
‘‘Paṭiggahaṇañca sappāyaṃ, ñatti ca anusāvanaṃ;
受取与适宜,白与宣告,
Kappabindu paccuddhāro, adhiṭṭhānattharāni ca;
功德点与舍弃,决意与展开,
Niyojanānumodā ca, iccayaṃ kathine vidhī’’ti. –
指定与随喜,此为咖提那之法』。
Imaṃ gāthaṃ āharitvā kathinadānakammavācāya paṭhamaṃ kathinacīvarassa paṭiggahaṇañca sappāyapucchanañca karonti, tadayuttaṃ viya dissati. Kasmāti ce? ‘‘Aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṃ attharituṃ…pe… pubbakaraṇaṃ jānāti, paccuddhāraṃ jānāti, adhiṭṭhānaṃ jānāti, atthāraṃ jānāti, mātikaṃ jānāti, palibodhaṃ jānāti, uddhāraṃ jānāti, ānisaṃsaṃ jānātī’’ti parivārapāḷiyañca (pari. 409),
引此偈颂后,在咖提那衣施与甘马语中,首先进行咖提那衣的接受与适宜询问,此似乎相应。为何?因为在附随篇集巴利中说:「具足八支的补特伽罗能够展开咖提那衣……乃至……知前行,知舍弃,知决意,知展开者,知摄颂,知障碍,知收起,知利益。」
‘‘Aṭṭhadhammavido bhikkhu, kathinatthāramarahati;
「知八法的比库,应得展开咖提那衣;
Pubbapaccuddhārādhiṭṭhā-natthāro mātikāti ca;
前行、舍弃、决意、展开者、摄颂,
Palibodho ca uddhāro, ānisaṃsā panaṭṭhime’’ti. (vi. vi. 2704, 2706) –
以及障碍、收起,此等为利益。」
Vinayavinicchayappakaraṇe ca āgatesu aṭṭhasu aṅgesu anāgatattā ca ‘‘pubbakaraṇaṃ sattahi dhammehi saṅgahitaṃ dhovanena vicāraṇena chedanena bandhanena sibbanena rajanena kappakaraṇenā’’ti parivārapāḷiyañca (pari. 408),
在律抉择论中所说的八支中,因为前行尚未到来,故在附随篇集巴利中说:「前行由七法所摄,即洗涤、审察、裁剪、缝合、缝边、染色、作如法。」
‘‘Dhovanañca vicāro ca, chedanaṃ bandhanampi ca;
「洗涤与审察,裁剪及缝合;」
Sibbanaṃ rajanaṃ kappaṃ, pubbakiccanti vuccatī’’ti. (vi. vi. 2707) –
「缝制、染色、作衣,称为前行事。」此于《律藏注疏》中所说。
Vinayavinicchayappakaraṇe ca vuttesu sattasu pubbakaraṇesu anāgatattā ca.
又于《律藏决择论》中所说七种前行事中,因尚未到来之故。
Na kevalañca pakaraṇesu anāgatameva, atha kho yuttipi na dissati. Kathaṃ? Paṭiggahaṇaṃ nāma ‘‘yo pana bhikkhu adinnaṃ mukhadvāraṃ āhāraṃ āhāreyya aññatra udakadantaponā, pācittiya’’nti (pāci. 265) yāvakālikādīsu ajjhoharitabbesu catūsu kālikavatthūsu bhagavatā vuttaṃ, na cīvare, taṃ pana pādamūle ṭhapetvā dinnampi parammukhā dinnampi labbhateva. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 379) ‘‘imaṃ cīvaraṃ itthannāmassa dammīti evaṃ parammukhā vā pādamūle ṭhapetvā ‘imaṃ tumhāka’nti evaṃ sammukhā vā detī’’ti, tasmā paṭiggahaṇakiccaṃ natthi, dāyakena cīvare dinne saṅghassa cittena sampaṭicchanamattameva pamāṇaṃ hoti.
不仅在论书中尚未到来,而且道理亦不可见。如何?所谓受取者,乃「若比库食用未给予之入口门食物,除水与齿木外,为巴吉帝亚」,此于时限食等四种时限事物中应吞咽者,为世尊所说,非于衣。然而,即使置于足下而给予,或向他人而给予,亦可得。于注疏中已说:「『我将此衣给予某某名者』,如是向他人,或置于足下『此为汝等所有』,如是当面给予。」因此,无受取事。施者给予衣于僧团时,仅以心意接受之量为标准。
Sappāyapucchanañca evaṃ karonti – ekena bhikkhunā ‘‘bhonto saṅghā saṅghassa kathine sampatte kassa puggalassa sappāyārahaṃ hotī’’ti pucchite eko bhikkhu nāmaṃ vatvā ‘‘itthannāmassa therassa sappāyārahaṃ hotī’’ti vadati, sappāyaiti ca nivāsanapārupanatthaṃ gahetvā vadanti. Etasmiṃ vacane saddato ca atthato ca adhippāyato ca yutti gavesitabbā hoti. Kathaṃ? Saddato vaggabhede satiyeva bahuvacanaṃ kattabbaṃ, na abhede, evaṃ saddato. Sappāyaitivacanañca anurūpattheyeva vattabbaṃ, na nivāsanapārupanatthe, evaṃ atthato. Idañca cīvaraṃ saṅgho kathinaṃ attharituṃ puggalassa deti, na nivāsanapārupanatthaṃ. Vuttañhi pāḷiyaṃ (mahāva. 307) ‘‘saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno deti kathinaṃ attharitu’’nti, tasmā yutti gavesitabbā hoti. ‘‘Paṭiggahaṇañca sappāya’’ntiādigāthāpi katthaci pāḷiyaṃ aṭṭhakathāṭīkādīsu ca na dissati, tasmā idha vuttanayeneva paṭipajjitabbaṃ.
适宜询问如是作:一比库问「诸大德僧团,僧团得咖提那时,何人堪受适宜?」一比库说名后说「某某长老堪受适宜」。所谓适宜者,取为穿着披覆之义而说。于此语中,应从词义、意义、意趣寻求道理。如何?从词义,仅于类别分别时应作复数,非于无分别,如是从词义。所谓适宜之语,应仅说于相应义,非于穿着披覆义,如是从意义。此衣僧团给予人以展咖提那,非为穿着披覆。于圣典中已说:「僧团将此咖提那布给予某某名比库以展咖提那。」因此,应寻求道理。「受取与适宜」等偈颂,于圣典、注疏、复注等任何处皆不可见,故于此应依所说方式行。
Sace bahū jiṇṇacīvarā, vuḍḍhassa dātabbanti idaṃ kathinacīvarassa saṅghikattā ‘‘na ca, bhikkhave, saṅghikaṃ yathāvuḍḍhaṃ paṭibāhitabbaṃ, yo paṭibāheyya, āpatti dukkaṭassā’’ti iminā pāḷinayena (cūḷava. 311) vuttaṃ. Eteneva nayena sabbesu balavacīvaresu santesupi vuḍḍhasseva dātabbanti siddhaṃ. Vuḍḍhesu…pe… dātabbanti karaṇasannidhimocanatthaṃ vuttaṃ. Tenevāha ‘‘sace vuḍḍho’’tyādi. Navakatarenapi hi karaṇasannidhiṃ mocetvā kathine atthate anumodanaṃ karontassa saṅghassa pañcānisaṃsalābho hotīti. Apicātiādinā saṅghena kattabbavattaṃ dasseti. Vacanakkamo pana evaṃ kātabbo – kathinadussaṃ labhitvā saṅghe sīmāya sannipatite ekena bhikkhunā ‘‘bhante, saṅghassa idaṃ kathinadussaṃ uppannaṃ, saṅgho imaṃ kathinadussaṃ kathannāmassa bhikkhuno dadeyya kathinaṃ attharitu’’nti vutte aññena ‘‘yo jiṇṇacīvaro, tassā’’ti vattabbaṃ, tato purimena ‘‘bahū jiṇṇacīvarā’’ti vā ‘‘natthi idha jiṇṇacīvarā’’ti vā vutte aparena ‘‘tena hi vuḍḍhassā’’ti vattabbaṃ, puna purimena ‘‘ko ettha vuḍḍho’’ti vutte itarena ‘‘itthannāmo bhikkhū’’ti vattabbaṃ, puna purimena ‘‘so bhikkhu tadaheva cīvaraṃ katvā attharituṃ sakkotī’’ti vutte itarena ‘‘so sakkotī’’ti vā ‘‘saṅgho mahātherassa saṅgahaṃ karissatī’’ti vā vattabbaṃ, puna purimena ‘‘so mahāthero aṭṭhahi aṅgehi samannāgato’’ti vutte itarena ‘‘āma samannāgato’’ti vattabbaṃ, tato ‘‘sādhu suṭṭhu tassa dātabba’’nti vutte byattena bhikkhunā paṭibalena saṅgho ñātabbo.
若有多旧衣者,应给予长老,此因咖提那衣为僧团所有,「诸比库,不应拒绝僧团所有物之依长幼,若拒绝者,犯恶作」,以此圣典方式所说。以此方式,即使有一切强力衣时,亦应仅给予长老,此已成立。「于诸长老……应给予」,为解除甘马准备而说。故说「若长老」等。即使较新者,解除甘马准备,于展咖提那时随喜之僧团,亦得五种利益。以「又」等显示僧团应作之事。语词次第应如是作:得咖提那布,僧团于界内集会,一比库说「大德,此咖提那布为僧团所得,僧团应将此咖提那布给予某某名比库以展咖提那」,另一说「有旧衣者,给彼」,然后前者说「多有旧衣者」或「此处无旧衣者」,后者应说「那么给长老」,又前者说「此处谁为长老」,另一应说「某某名比库」,又前者说「彼比库当日作衣后能展开」,另一应说「彼能」或「僧团将作大长老之摄受」,又前者说「彼大长老具足八支」,另一应说「是,具足」,然后说「善哉,极善,应给予彼」,僧团应由能干有力之比库知晓。
Ettha ca ‘‘bhante, saṅghassā’’tiādivacanaṃ ‘‘suṇātu me, bhante, saṅgho, idaṃ saṅghassa kathinadussaṃ uppannaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno dadeyya kathinaṃ attharitu’’nti imāya ñattipāḷiyā sameti. ‘‘Yo jiṇṇacīvaro, tassā’’tiādi ‘‘saṅghena kassā’’tiādi ‘‘saṅghena kassa dātabbaṃ, yo jiṇṇacīvaro hotī’’tiādinā aṭṭhakathāvacanena (mahāva. aṭṭha. 306) sameti. ‘‘So mahāthero aṭṭhahaṅgehi samannāgato’’tiādi ‘‘aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṃ attharitu’’ntiādikāya parivārapāḷiyā (pari. 409) sametīti daṭṭhabbaṃ. Yassa pana dīyati, tassa ñattidutiyakammavācāya dātabbanti sambandho. Iminā imassa kathinadānakammassa garukattā na apalokanamattena dātabbanti imamatthaṃ pakāseti. Garukalahukānaṃ bhedo kammākammavinicchayakathāyaṃ āvi bhavissati.
于此,「大德,僧团」等语,与此白文相应:「大德,请僧团听我,此为僧团所得咖提那布,若僧团时机已至,僧团应将此咖提那布给予某某名比库以展咖提那。」「有旧衣者,给彼」等,「僧团给谁」等,与注疏语「僧团应给予谁?有旧衣者」等相应。「彼大长老具足八支」等,应见与《附随》圣典「具足八支之人堪能展咖提那」等相应。然而,对于所给予者,应以白二甘马语给予,此为关联。以此显示此义:因此咖提那施予甘马之重要性,不应仅以求听给予。重与轻之区别,将于甘马与非甘马决择论中明显。
Evaṃ dinne pana kathine paccuddharitabbā adhiṭṭhātabbā vācā bhinditabbāti sambandho. Sace taṃ kathinadussaṃ niṭṭhitaparikammameva hotīti iminā kathinadussaṃ nāma na kevalaṃ pakatisāṭakameva hoti, atha kho pariniṭṭhitasattavidhapubbakiccacīvarampi hotīti dasseti, tasmā niṭṭhitacīvarasmiṃ dinne sattavidhapubbakiccakaraṇena attho natthi, kevalaṃ paccuddharaṇādīniyeva kātabbāni. Sace pana kiñci apariniṭṭhitaṃ hoti, antamaso kappabindumattampi, taṃ niṭṭhāpetvāyeva paccuddharaṇādīni kātabbāni. Gaṇṭhikapaṭṭapāsakapaṭṭāni pana sibbanantogadhāni, tānipi niṭṭhāpetvāyeva kātabbāni. Aniṭṭhāpento aniṭṭhitasibbanakiccameva hoti. Vuttañhi aṭṭhakathāyaṃ (pārā. aṭṭha. 2.462-463) ‘‘tattha katanti sūcikammapariyosānena kataṃ, sūcikammapariyosānaṃ nāma yaṃ kiñci sūciyā kattabbaṃ. Pāsakapaṭṭagaṇṭhikapaṭṭapariyosānaṃ katvā sūciyā paṭisāmana’’nti. Idañhi kathinavattaṃ nāma buddhappasatthanti ‘‘atthatakathinānaṃ vo bhikkhave pañca kappissantī’’tiādinā pasatthaṃ.
如是施与咖提那衣后,应舍弃、应确定、应破语,此为连结。若彼咖提那衣布仅是完成前行作业,以此显示:咖提那衣之名,非仅指本来的布片,亦指完成七种前行作业之衣。是故,若施与已完成之衣,则无需作七种前行作业,仅应作舍弃等。然若有任何未完成者,乃至仅剩一点缝边,亦应完成后方作舍弃等。至于结带、边条、系带、边布,皆摄入缝纫之内,亦应完成后方作。若不完成,则仅是未完成缝纫作业。注疏中说:『于此,「已作」者,以针线作业之完成而作,针线作业之完成,名为凡应以针作者。作系带边布、结带边布之完成后,以针缝合。』此咖提那衣法,名为佛所赞叹,以「诸比库,对已展咖提那衣者,五事将许可」等而赞叹。
Katapariyositaṃ pana kathinaṃ gahetvāti –
「取已作完成之咖提那衣」者——
‘‘Dhovanañca vicāro ca, chedanaṃ bandhanampi ca;
「洗涤与检视,裁剪与缝合;缝纫与染色与决定,名为前行作业。」
Sibbanaṃ rajanaṃ kappaṃ, pubbakiccanti vuccatī’’ti. (vi. vi. 2707) –
缝制、染色、裁剪，称为『先行事务』。（律·分别·2707）
Vuttāni sattavidhapubbakaraṇāni katvā pariyosāpitaṃ kathinacīvaraṃ gahetvā. Atthārakena bhikkhunā paccuddharitabbā adhiṭṭhātabbā vācā bhinditabbāti sambandho. Saṅghāṭiyā kathinaṃ attharitukāmo bhikkhu pubbe ticīvarādhiṭṭhānena adhiṭṭhitaṃ porāṇikaṃ saṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti vatvā paccuddharitabbā, tato anadhiṭṭhitaṃ navaṃ saṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vatvā adhiṭṭhātabbā, tato attharaṇakāle tameva adhiṭṭhitasaṅghāṭiṃ ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vācā bhinditabbāti attho. Esa nayo itaresu. Etena kathinatthāraṇaṃ nāma vacībhedakaraṇameva hoti, na kiñci kāyavikārakaraṇanti imamatthaṃ dīpeti . Tathā hi vuttaṃ vinayatthamañjūsāyaṃ (kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) ‘‘attharitabbanti attharaṇaṃ kātabbaṃ, tañca kho tathāvacībhedakaraṇamevāti daṭṭhabba’’nti.
作已说之七种前行作业后,取已完成之咖提那衣。应由展衣之比库舍弃、确定、破语,此为连结。欲以桑喀帝展咖提那衣之比库,应先舍弃以前以三衣确定而确定之旧桑喀帝,说「我舍弃此桑喀帝」而舍弃,其后应确定未确定之新桑喀帝,说「我确定此桑喀帝」而确定,其后于展衣时,应破语于彼已确定之桑喀帝,说「我以此桑喀帝展咖提那衣」,此为义。此法则于其余亦然。以此显示此义:咖提那衣之展,名为仅作破语,非作任何身之变异。如是,律义宝箧中说:『「应展」者,应作展,而且应见彼仅是如是破语之作。』
Tattha paccuddhāro tividho ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti saṅghāṭiyā paccuddhāro, ‘‘imaṃ uttarāsaṅgaṃ paccuddharāmī’’ti uttarāsaṅgassa paccuddhāro, ‘‘imaṃ antaravāsakaṃ paccuddharāmī’’ti antaravāsakassa paccuddhāroti. Vuttañhetaṃ parivāre (pari. 408) ‘‘paccuddhāro tīhi dhammehi saṅgahito saṅghāṭiyā uttarāsaṅgena antaravāsakenā’’ti. Adhiṭṭhānaṃ tividhaṃ ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti saṅghāṭiyā adhiṭṭhānaṃ, ‘‘imaṃ uttarāsaṅgaṃ adhiṭṭhāmī’’ti uttarāsaṅgassa adhiṭṭhānaṃ, ‘‘imaṃ antaravāsakaṃ adhiṭṭhāmī’’ti antaravāsakassa adhiṭṭhānanti. Vuttañhetaṃ parivāre (pari. 408) ‘‘adhiṭṭhānaṃ tīhi dhammehi saṅgahitaṃ saṅghāṭiyā uttarāsaṅgena antaravāsakenā’’ti.
于此,舍弃有三种:「我舍弃此桑喀帝」,桑喀帝之舍弃;「我舍弃此上衣」,上衣之舍弃;「我舍弃此下衣」,下衣之舍弃。此于附随中说:『舍弃以三法所摄:以桑喀帝、以上衣、以下衣。』确定有三种:「我确定此桑喀帝」,桑喀帝之确定;「我确定此上衣」,上衣之确定;「我确定此下衣」,下衣之确定。此于附随中说:『确定以三法所摄:以桑喀帝、以上衣、以下衣。』
Atha vā adhiṭṭhānaṃ duvidhaṃ kāyena adhiṭṭhānaṃ, vācāya adhiṭṭhānanti. Tattha porāṇikaṃ saṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti paccuddharitvā navaṃ saṅghāṭiṃ hatthena gahetvā ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikārakaraṇena kāyena vā adhiṭṭhātabbaṃ, vacībhedaṃ katvā vācāya vā adhiṭṭhātabbaṃ. Vuttañhi aṭṭhakathāyaṃ (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘tattha yasmā dve cīvarassa adhiṭṭhānāni kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetīti vuttaṃ, tasmā…pe… adhiṭṭhātabbā’’ti. Atha vā adhiṭṭhānaṃ duvidhaṃ sammukhādhiṭṭhānaparammukhādhiṭṭhānavasena. Tattha yadi cīvaraṃ hatthapāse ṭhitaṃ hoti, ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vacībhedaṃ katvā adhiṭṭhātabbaṃ, atha antogabbhe vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vacībhedaṃ katvā adhiṭṭhātabbaṃ. Vuttañhi aṭṭhakathāyaṃ (pārā. aṭṭha. 2.469; kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘tatra duvidhaṃ adhiṭṭhānaṃ sace hatthapāse hotī’’tiādi, vinayatthamañjūsāyañca (kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) ‘‘duvidhanti sammukhāparammukhābhedena duvidha’’nti.
或者,决意有二种:以身决意、以语决意。其中,将旧桑喀帝『我舍弃此桑喀帝』而舍弃之后,以手执持新桑喀帝,『我决意此桑喀帝』而以心作意向,以身体变化而应以身决意,或以语言分别而应以语决意。注疏中已说:『其中,因为衣的决意有二种,或以身决意,或以语决意,如是所说,故……应决意』。或者,决意有二种:依现前决意与非现前决意。其中,若衣在手边,『我决意此桑喀帝』而以语言分别应决意;若在内室或邻近精舍,观察所置之处,『我决意彼桑喀帝』而以语言分别应决意。注疏中已说:『其中决意有二种,若在手边』等,律义宝箱中亦说:『二种者,依现前与非现前之分而为二种』。
Atthāro katividho? Atthāro ekavidho. Vacībhedakaraṇeneva hi atthāro sampajjati, na kāyavikārakaraṇena. Ayamattho yathāvutta-parivārapāḷiyā ca ‘‘attharitabbanti attharaṇaṃ kātabbaṃ, tañca kho tathāvacībhedakaraṇamevāti daṭṭhabba’’nti vinayatthamañjūsāvacanena ca viññāyati. Atha vā atthāro tividho vatthuppabhedena. Tattha yadi saṅghāṭiyā kathinaṃ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā, ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vācā bhinditabbā. Atha uttarāsaṅgena kathinaṃ attharitukāmo hoti, porāṇako uttarāsaṅgo paccuddharitabbo, navo uttarāsaṅgo adhiṭṭhātabbo, ‘‘iminā uttarāsaṅgena kathinaṃ attharāmī’’ti vācā bhinditabbā. Atha antaravāsakena kathinaṃ attharitukāmo hoti, porāṇako antaravāsako paccuddharitabbo, navo antaravāsako adhiṭṭhātabbo, ‘‘iminā antaravāsakena kathinaṃ attharāmī’’ti vācā bhinditabbā. Vuttañhetaṃ parivāre (pari. 413) ‘‘sace saṅghāṭiyā’’tiādi.
展布有几种?展布为一种。因为仅以语言分别而展布成就,非以身体变化。此义由如所说附随律文『应展布者,应作展布,而且应见彼仅以如是语言分别』,及由律义宝箱之语而得知。或者,展布依衣类之分别为三种。其中,若欲以桑喀帝展布咖提那,应舍弃旧桑喀帝,应决意新桑喀帝,应分别语言『我以此桑喀帝展布咖提那』。若欲以上衣展布咖提那,应舍弃旧上衣,应决意新上衣,应分别语言『我以此上衣展布咖提那』。若欲以下衣展布咖提那,应舍弃旧下衣,应决意新下衣,应分别语言『我以此下衣展布咖提那』。此于附随中已说:『若以桑喀帝』等。
Ettha siyā – kiṃ pana ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti visesaṃ katvāva paccuddharitabbā, udāhu ‘‘imaṃ paccuddharāmī’’ti sāmaññatopi paccuddharitabbāti? Parikkhāracoḷādhiṭṭhānena adhiṭṭhitaṃ cīvaraṃ ‘‘imaṃ paccuddharāmī’’ti sāmaññato paccuddharitabbaṃ, na ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti visesato paccuddharitabbaṃ. Kasmā? Pubbe aladdhanāmattā. Ticīvarādhiṭṭhānena adhiṭṭhitaṃ pana cīvaraṃ visesatoyeva paccuddharitabbaṃ, na sāmaññato. Kasmā? Paṭiladdhavisesanāmattā . Idha pana kathinādhikāre pubbeva ticīvarādhiṭṭhānena adhiṭṭhitattā visesatoyeva paccuddharitabbanti daṭṭhabbaṃ. Vuttañhetaṃ parivāre (pari. 408) kathinādhikāre ‘‘paccuddhāro tīhi dhammehi saṅgahito saṅghāṭiyā uttarāsaṅgena antaravāsakenā’’ti. Kiṃ pana niccatecīvarikoyeva kathinaṃ attharituṃ labhati, udāhu avatthātecīvarikopīti? Tecīvariko duvidho dhutaṅgatecīvarikavinayatecīvarikavasena. Tattha dhutaṅgatecīvariko ‘‘atirekacīvaraṃ paṭikkhipāmi, tecīvarikaṅgaṃ samādiyāmī’’ti adhiṭṭhahitvā dhāraṇato sabbakālameva dhāreti. Vinayatecīvariko pana yadā ticīvarādhiṭṭhānena adhiṭṭhahitvā dhāretukāmo hoti, tadā tathā adhiṭṭhahitvā dhāreti. Yadā pana parikkhāracoḷādhiṭṭhānena adhiṭṭhahitvā dhāretukāmo hoti, tadā tathā adhiṭṭhahitvā dhāreti, tasmā ticīvarādhiṭṭhānassa dupparihārattā sabbadā dhāretuṃ asakkonto hutvā parikkhāracoḷavasena dhārentopi taṃ paccuddharitvā āsanne kāle ticīvarādhiṭṭhānena adhiṭṭhahantopi kathinaṃ attharituṃ labhatiyevāti daṭṭhabbaṃ.
此中或有疑:是否应『我舍弃此桑喀帝』而作特别区分后舍弃,或者『我舍弃此』而以一般性亦应舍弃?以资具布决意而决意之衣,『我舍弃此』而以一般性应舍弃,非『我舍弃此桑喀帝』而以特别性舍弃。为何?因先前未得名称故。然而以三衣决意而决意之衣,仅以特别性应舍弃,非以一般性。为何?因已得特别名称故。然此处于咖提那事中,因先前已以三衣决意而决意,故应见为仅以特别性应舍弃。此于附随中咖提那事中已说:『舍弃以三法摄持:以桑喀帝、以上衣、以下衣』。是否仅常三衣者得展布咖提那,或者非常三衣者亦然?三衣者有二种:依头陀三衣者与律三衣者。其中,头陀三衣者『我拒绝多余衣,我受持三衣支』而决意后,从受持起一切时皆受持。然律三衣者,当欲以三衣决意而决意后受持时,如是决意后受持;当欲以资具布决意而决意后受持时,如是决意后受持。故因三衣决意难以舍离,不能一切时受持,即使以资具布方式受持者,亦舍弃彼后,于接近时以三衣决意而决意者,亦得展布咖提那,应如是见。
Kacci nu bho kathinadānakammavācābhaṇanasīmāyameva kathinaṃ attharitabbaṃ, udāhu aññasīmāyāti? Yadi kathinadānakammavācābhaṇanabaddhasīmā vassūpanāyikakhettabhūtaupacārasīmāya anto ṭhitā, evaṃ sati tasmiṃyeva sīmamaṇḍale attharaṇaṃ kātabbaṃ. Kathaṃ viññāyatīti ce? ‘‘Pariniṭṭhitapubbakaraṇameva ce dāyako saṅghassa deti, sampaṭicchitvā kammavācāya dātabbaṃ. Tena ca tasmiṃyeva sīmamaṇḍale adhiṭṭhahitvā attharitvā saṅgho anumodāpetabbo’’ti vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 308) āgatattā viññāyatīti. Yadi evaṃ ‘‘tasmiṃyeva sīmamaṇḍale’’icceva ṭīkāyaṃ vuttattā ‘‘yasmiṃ kismiñci sīmamaṇḍale kammavācaṃ bhaṇitvā tasmiṃyeva sīmamaṇḍale attharitabba’’nti vattabbaṃ, na ‘‘kathinadānakammavācābhaṇanabaddhasīmā vassūpanāyikakhettabhūtaupacārasīmāya anto ṭhitā’’ti visesaṃ katvā vattabbanti? Na na vattabbaṃ. Kammavācābhaṇanasīmā hi baddhasīmābhūtā, kathinatthārasīmā pana upacārasīmābhūtā, upacārasīmā ca nāma baddhasīmaṃ avattharitvāpi gacchati, tasmā sā sīmā baddhasīmā ca hoti upacārasīmā cāti tasmiṃyeva sīmamaṇḍale kathinadānakammavācaṃ bhaṇitvā tattheva attharaṇaṃ kātabbaṃ, na yasmiṃ kismiñci sīmamaṇḍale kammavācaṃ bhaṇitvā tattheva attharaṇaṃ kattabbanti daṭṭhabbaṃ. Evampi ‘‘upacārasīmāya’’icceva vattabbaṃ, na ‘‘vassūpanāyikakhettabhūtaupacārasīmāyā’’ti, tampi vattabbameva. Tesaṃ bhikkhūnaṃ vassūpanāyikakhettabhūtāya eva upacārasīmāya kathinatthāraṃ kātuṃ labhati, na aññaupacārasīmāya. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 306) ‘‘aññasmiṃ vihāre vutthavassāpi na labhantīti mahāpaccariyaṃ vutta’’nti.
尊者,是否应仅于咖提那施与甘马语诵说之界展布咖提那,或于其他界?若咖提那施与甘马语诵说之结界住于瓦萨居住地之田地性质之近行界内,如是时,应于彼界区域作展布。如何得知?因于金刚智复注中说:『若施主将已完成前行之物施与僧团,应受取后以甘马语施与。而且应于彼界区域决意后展布,令僧团随喜』,故得知。若如是,因复注中仅说『于彼界区域』,故应说『于任何界区域诵说甘马语后,应于彼界区域展布』,非应作特别说『咖提那施与甘马语诵说之结界住于瓦萨居住地之田地性质之近行界内』?非不应说。因甘马语诵说之界为结界性质,咖提那展布之界则为近行界性质,而近行界即使不覆盖结界亦行,故彼界既是结界亦是近行界,应于彼界区域诵说咖提那施与甘马语后,于彼处应作展布,非于任何界区域诵说甘马语后于彼处应作展布,应如是见。如是亦应仅说『于近行界』,非『于瓦萨居住地之田地性质之近行界』,彼亦应说。彼等比库们仅得于瓦萨居住地之田地性质之近行界作咖提那展布,非于其他近行界。注疏中已说:『于其他精舍度瓦萨者亦不得,大传承中如是说』。
Yathicchasi, tathā bhavatu, api tu khalu ‘‘kammavācābhaṇanasīmā baddhasīmābhūtā, kathinatthārasīmā upacārasīmābhūtā’’ti tumhehi vuttaṃ, tathābhūtabhāvo kathaṃ jānitabboti? Vuccate – kathinatthārasīmāyaṃ tāva upacārasīmābhūtabhāvo ‘‘sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabba’’nti imissā aṭṭhakathāya (mahāva. aṭṭha. 306) atthaṃ saṃvaṇṇetuṃ ‘‘ekasīmāyāti ekaupacārasīmāyāti attho yujjatī’’ti vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 306) āgatattā viññāyati. Kammavācābhaṇanasīmāya baddhasīmābhūtabhāvo pana ‘‘te ca kho hatthapāsaṃ avijahitvā ekasīmāyaṃ ṭhitā. Sīmā ca nāmesā baddhasīmā abaddhasīmāti duvidhā hotī’’ti kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. nidānavaṇṇanā) āgatattā ca ‘‘sīmā ca nāmesā katamā, yattha hatthapāsaṃ avijahitvā ṭhitā kammappattā nāma hontīti anuyogaṃ sandhāya sīmaṃ dassento vibhāgavantānaṃ sabhāvavibhāvanaṃ vibhāgadassanamukheneva hotīti ‘sīmā ca nāmesā’tiādimāhā’’ti vinayatthamañjūsāyaṃ (kaṅkhā. abhi. ṭī. nidānavaṇṇanā) āgatattā ca viññāyati.
随汝所欲,如是成就。然而汝等所说『甘马语诵说之界为结界性质,咖提那展布之界为近行界性质』,如何应知如是性质?答曰:首先,咖提那展布界之近行界性质,因注疏中说『然若一界有众多精舍,应集合一切比库于一处展布咖提那』,为阐明此义,金刚智复注中说『一界者,一近行界之义相应』,故得知。然甘马语诵说界之结界性质,因疑惑度脱中说『而且彼等不离手边而住于一界。而此界有二种:结界与非结界』,及因律义宝箱中说『而此界者何?为显示界而说,针对『于何处不离手边而住者名为甘马所及』之问,对有分别者之自性分别仅以分别显示之方式而有,故说「而此界」等』,故得知。
Tattha katividhā baddhasīmā, katividhā abaddhasīmāti? Tividhā baddhasīmā khaṇḍasīmāsamānasaṃvāsasīmāavippavāsasīmāvasena. Tividhā abaddhasīmā gāmasīmāudakukkhepasīmāsattabbhantarasīmāvasenāti daṭṭhabbā. Kathaṃ viññāyatīti ce? ‘‘Evaṃ ekādasa vipattisīmāyo atikkamitvā tividhasampattiyuttā nimittena nimittaṃ sambandhitvā sammatā sīmā baddhasīmāti veditabbā. Khaṇḍasīmā samānasaṃvāsasīmā avippavāsasīmāti tassāyeva bhedo. Abaddhasīmā pana gāmasīmā sattabbhantarasīmā udakukkhepasīmāti tividhā’’ti kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. nidānavaṇṇanā) āgatattā viññāyati. Evaṃ tīsu baddhasīmāsu , tīsu abaddhasīmāsūti chasuyeva sīmāsu kammappattasaṅghassa catuvaggakaraṇīyādikammassa kattabbabhāvavacanato suddhāya upacārasīmāya kammavācāya abhaṇitabbabhāvo viññāyati. Antoupacārasīmāya baddhasīmāya sati taṃ baddhasīmaṃ avattharitvāpi upacārasīmāya gamanato sā baddhasīmā kammavācābhaṇanārahā ca hoti kathinatthārārahā cāti veditabbaṃ.
其中,结界有几种,非结界有几种?应见结界有三种:依片界、同一住界、不离界。非结界有三种:依村界、水抛界、七间界。如何得知?因疑惑度脱中说:『如是超越十一种失坏界后,具足三种成就,以标相连结标相而被认可之界,应知为结界。片界、同一住界、不离界,乃彼之分别。然非结界则有三种:村界、七间界、水抛界』,故得知。如是于三种结界、三种非结界,于此六界中,因说甘马所及僧团应作四人所作等甘马之应作性,故得知于纯粹近行界不应诵说甘马语。当结界在近行界内时,因即使不覆盖彼结界亦行于近行界,故应知彼结界既适合诵说甘马语亦适合展布咖提那。
Nanu ca pannarasavidhā sīmā aṭṭhakathāsu (mahāva. aṭṭha. 379; kaṅkhā. aṭṭha. akālacīvarasikkhāpadavaṇṇanā) āgatā, atha kasmā chaḷeva vuttāti? Saccaṃ, tāsu pana pannarasasu sīmāsu upacārasīmā saṅghalābhavibhajanādiṭṭhānameva hoti, lābhasīmā tatruppādagahaṇaṭṭhānameva hotīti imā dve sīmāyo saṅghakammakaraṇaṭṭhānaṃ na honti, nigamasīmā nagarasīmā janapadasīmā raṭṭhasīmā rajjasīmā dīpasīmā cakkavāḷasīmāti imā pana sīmāyo gāmasīmāya samānagatikā gāmasīmāyameva antogadhāti na visuṃ vuttāti daṭṭhabbaṃ. Ettha ca upacārasīmāya baddhasīmaṃ avattharitvā gatabhāvo kathaṃ jānitabboti? ‘‘Upacārasīmā parikkhittassa vihārassa parikkhepena, aparikkhittassa parikkhepārahaṭṭhānena paricchinnā’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 379) vuttattā parikkhepaparikkhepārahaṭṭhānānaṃ anto baddhasīmāya vijjamānāya taṃ avattharitvā upacārasīmā gatā. Tathā hi ‘‘imissā upacārasīmāya ‘saṅghassa dammī’ti dinnaṃ pana khaṇḍasīmasīmantarikāsu ṭhitānampi pāpuṇātī’’ti (mahāva. aṭṭha. 379) vuttaṃ. Tena ñāyati ‘‘upacārasīmāya anto ṭhitā baddhasīmā upacārasīmāpi nāma hotī’’ti. Hotu, evaṃ sati antoupacārasīmāyaṃ baddhasīmāya sati tattheva kathinadānakammavācaṃ vācāpetvā tattheva kathinaṃ attharitabbaṃ bhaveyya, antoupacārasīmāyaṃ baddhasīmāya avijjamānāya kathaṃ karissantīti? Antoupacārasīmāyaṃ baddhasīmāya avijjamānāya bahiupacārasīmāyaṃ vijjamānabaddhasīmaṃ vā udakukkhepalabhanaṭṭhānaṃ vā gantvā kammavācaṃ vācāpetvā puna vihāraṃ āgantvā vassūpanāyikakhettabhūtāya upacārasīmāyaṃ ṭhatvā kathinaṃ attharitabbanti daṭṭhabbaṃ.
然而,十五种界在诸注疏中(《大品注疏》379;《疑惑度脱注疏》非时衣学处解释)已说,那么为何只说六种?确实,在那十五种界中,近行界仅是僧团利养分配等之处,利养界仅是在彼处生起受取之处,故此二界非僧团甘马施行之处。村界、城界、国界、邦界、王国界、岛界、轮围界,这些界与村界同归,已摄入村界中,故不另说,应如是见。于此,如何知晓近行界已覆盖结界而去?因注疏中(《大品注疏》379)说「近行界,于有围墙之精舍以围墙为界,于无围墙者以围墙应在处为界」,故围墙与围墙应在处之内若有结界,近行界已覆盖彼而去。如是,「凡施与此近行界僧团者,即使住于碎界与界中间者亦得」(《大品注疏》379)如是说。由此知「住于近行界内之结界,亦名近行界」。若如是,近行界内有结界时,应于彼处诵咖提那衣施与甘马语,于彼处展咖提那衣。近行界内无结界时,如何行?近行界内无结界,外近行界有结界,或往水掷及处,诵甘马语后,再回精舍,住于作为雨安居田地之近行界中,展咖提那衣,应如是见。
Nanu ca bho evaṃ sante aññissā sīmāya ñatti, aññissā atthāro hoti, evaṃ sante ‘‘pariniṭṭhitapubbakaraṇameva ce dāyako saṅghassa deti, sampaṭicchitvā kammavācāya dātabbaṃ. Tena ca tasmiṃyeva sīmamaṇḍale adhiṭṭhahitvā attharitvā saṅgho anumodāpetabbo’’ti vuttena vajirabuddhiṭīkāvacanena (vajira. ṭī. mahāvagga 308) virujjhatīti? Nanu avocumha ‘‘kammavācābhaṇanasīmā baddhasīmābhūtā, kathinatthārasīmā upacārasīmābhūtā’’ti. Tasmā vajirabuddhiṭīkāvacanena na virujjhati. Tattha pubbe yebhuyyena baddhasīmavihārattā samaggaṃ saṅghaṃ sannipātetvā kammavācaṃ vācāpetvā upacārasīmabaddhasīmabhūte tasmiṃyeva vihāre attharaṇaṃ sandhāya vuttaṃ. Baddhasīmavihāre ahontepi antoupacārasīmāyaṃ baddhasīmāya vijjamānāya tattheva sīmamaṇḍale kammavācaṃ vācāpetvā tattheva attharitabbabhāvo amhehipi vuttoyeva. Yadi pana na ceva baddhasīmavihāro hoti, na ca antoupacārasīmāyaṃ baddhasīmā atthi, evarūpe vihāre kammavācaṃ vācāpetuṃ na labhati, aññaṃ baddhasīmaṃ vā udakukkhepaṃ vā gantvā kammavācaṃ vācāpetvā attano vihāraṃ āgantvā vassūpanāyikakhettabhūtāya upacārasīmāya ṭhatvā kathinaṃ attharitabbaṃ. Evameva paramparabhūtā bahavo ācariyavarā karontīti daṭṭhabbaṃ.
然而,尊者,如是则一界作白,一界展衣,如是则与金刚智复注所说「若施主施与僧团已完成之前行事,受取后应以甘马语施与。由彼于同一界圈中决意、展衣后,僧团应令随喜」(《金刚智复注·大品》308)相违?我等岂非已说「甘马语诵说界是结界,咖提那衣展衣界是近行界」?故不与金刚智复注之语相违。彼处,因先前多为结界精舍,集合和合僧团,诵甘马语后,于近行界即结界之同一精舍中展衣,就此而说。即使非结界精舍,近行界内有结界时,于彼界圈中诵甘马语,于彼处应展衣之理,我等亦已说。若既非结界精舍,近行界内亦无结界,如是精舍中不得诵甘马语,往其他结界或水掷处,诵甘马语后,回自己精舍,住于作为雨安居田地之近行界中,应展咖提那衣。如是,相续诸多老师上座如是行,应如是见。
Apare pana ācariyā ‘‘baddhasīmavirahāya suddhaupacārasīmāya sati tassaṃyeva upacārasīmāyaṃ ñattikammavācāpi vācetabbā, kathinaṃ attharitabbaṃ, na aññissā sīmāya ñatti, aññissā attharaṇaṃ kātabba’’nti vadanti. Ayaṃ pana nesamadhippāyo – ‘‘kathinatthatasīmāyanti upacārasīmaṃ sandhāya vutta’’nti vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 306) kathinatthāraṭṭhānabhūtāya sīmāya upacārasīmābhāvo vutto, tassaṃyeva ṭīkāyaṃ (vajira. ṭī. mahāvagga 308) pubbe niddiṭṭhapāṭhe ‘‘tasmiṃyeva sīmamaṇḍale adhiṭṭhahitvā attharitvā saṅgho anumodāpetabbo’’ti kammavācābhaṇanasīmāyameva attharitabbabhāvo ca vutto, tasmā aññissā sīmāya ñatti, aññissā attharaṇaṃ na kātabbaṃ, tassaṃyeva upacārasīmāyaṃ kammavācaṃ sāvetvā tasmiṃyeva atthāro kātabbo, upacārasīmato bahi ṭhitaṃ baddhasīmaṃ gantvā attharaṇakiccaṃ natthīti.
然而,其他诸老师说「无结界而有纯近行界时,于同一近行界中亦应诵白甘马语,应展咖提那衣,不应一界作白、一界展衣」。此是彼等之意趣——金刚智复注中(《金刚智复注·大品》306)说「『咖提那衣展衣界』者,就近行界而说」,说作为咖提那衣展衣处之界是近行界。同一复注中(《金刚智复注·大品》308)前述文句说「于同一界圈中决意、展衣后,僧团应令随喜」,说于甘马语诵说界本身应展衣。故不应一界作白、一界展衣,于同一近行界中诵甘马语后,于彼处应作展衣,无往近行界外之结界作展衣事。
Tatrevaṃ vicāraṇā kātabbā – idaṃ bhāsantaresu ‘‘ñattī’’ti kathitaṃ kathinadānakammaṃ catūsu saṅghakammesu ñattidutiyakammaṃ hoti, ñattidutiyakammassa navasu ṭhānesu kathinadānaṃ, garukalahukesu garukaṃ, yadi ‘‘upacārasīmāyaṃ cattāri saṅghakammāni kātabbānī’’ti pakaraṇesu āgataṃ abhavissā, evaṃ sante tesaṃ ācariyānaṃ vacanānurūpato upacārasīmāyaṃ kathinadānañattikammavācaṃ vācetabbaṃ abhavissā, na pana pakaraṇesu ‘‘upacārasīmāyaṃ cattāri saṅghakammāni kātabbānī’’ti āgataṃ, atha kho ‘‘saṅghalābhavibhajanaṃ, āgantukavattaṃ katvā ārāmappavisanaṃ , gamikassa bhikkhuno senāsanaāpucchanaṃ, nissayapaappassambhanaṃ, pārivāsikamānattacārikabhikkhūnaṃ aruṇuṭṭhāpanaṃ, bhikkhunīnaṃ ārāmappavisanaāpucchanaṃ iccevamādīni eva upacārasīmāya kattabbānī’’ti āgataṃ, tasmā kathinadānañattidutiyakammavācā kevalāyaṃ upacārasīmāyaṃ na vācetabbāti siddhā. Kathaṃ viññāyatīti ce? ‘‘Avippavāsasīmā nāma tiyojanāpi hoti, evaṃ sante tiyojane ṭhitā lābhaṃ gaṇhissanti, tiyojane ṭhatvā āgantukavattaṃ pūretvā ārāmaṃ pavisitabbaṃ bhavissati, gamiko tiyojanaṃ gantvā senāsanaṃ āpucchissati, nissayapaṭipannassa bhikkhuno tiyojanātikkame nissayo paṭippassambhissati, pārivāsikena tiyojanaṃ atikkamitvā aruṇaṃ uṭṭhapetabbaṃ bhavissati, bhikkhuniyā tiyojane ṭhatvā ārāmappavisanaṃ āpucchitabbaṃ bhavissati, sabbampetaṃ upacārasīmāya paricchedavaseneva kātuṃ vaṭṭati, tasmā upacārasīmāyameva bhājetabba’’nti evamādiaṭṭhakathāpāṭhato (mahāva. aṭṭha. 379) viññāyatīti.
于此应如是考察——此于诸语言中称为「白」之咖提那衣施与甘马,于四种僧团甘马中是白二甘马,白二甘马之九处中有咖提那衣施与,于重轻中是重,若诸论书中未说「近行界中应作四种僧团甘马」,如是则依彼诸老师之语,近行界中应诵咖提那衣施与白甘马语,然而诸论书中未说「近行界中应作四种僧团甘马」,而是说「僧团利养分配、作客比库事后入园林、行路比库问讯住处、依止舍弃、别住僧悦行比库等之破晓、比库尼等入园林问讯,如是等应于近行界中作」,故咖提那衣施与白二甘马语不应仅于近行界中诵,已成立。如何知?「不离界名为三由旬亦可,如是三由旬处住者将取利养,三由旬处行客比库事后应入园林,行路者往三由旬问讯住处,依止行比库超越三由旬依止舍弃,别住者超越三由旬应破晓,比库尼三由旬处应问讯入园林,凡此一切仅以近行界之限度作即可,故应仅于近行界中分配」,如是等注疏文句(《大品注疏》379)知之。
Athevaṃ vadeyyuṃ – ‘‘upacārasīmā ñattidutiyakammavācāya ṭhānaṃ na hotī’’ti tumhehi vuttaṃ, atha ca pana katapubbaṃ atthi. Tathā hi cīvarapaṭiggāhakasammuticīvaranidahakasammuticīvarabhājakasammutīnaṃ ‘‘suṇātu me…pe… dhārayāmīti imāya kammavācāya vā apalokanena vā antovihāre sabbasaṅghamajjhepi khaṇḍasīmāyapi sammannituṃ vaṭṭatiyevā’’ti upacārasīmāyaṃ ñattidutiyakammavācāya nipphādetabbabhāvo aṭṭhakathāyaṃ (vi. saṅga. aṭṭha. 194) āgato. Bhaṇḍāgārassa pana ‘‘imaṃ pana bhaṇḍāgāraṃ khaṇḍasīmaṃ gantvā khaṇḍasīmāya 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 aṭṭhakathāyaṃ (vi. saṅga. aṭṭha. 197) upacārasīmāyameva ñattidutiyakammavācāya sammannitabbabhāvo āgatoti.
若如是说——汝等说「近行界非白二甘马语之处」,然而已作之前例存在。如是,衣受取者认可、衣储藏者认可、衣分配者认可之「请僧团听我……乃至……我持」,以此甘马语或以求听,于精舍内全僧团中或碎界中认可皆可,注疏中(《律藏僧伽篇注疏》194)说于近行界中以白二甘马语应成办。然而,仓库「此仓库不可往碎界,于碎界中坐者认可,应于精舍中以『请尊者僧团听我,若僧团适时,僧团应认可某名精舍为仓库』等方式,以甘马语或以求听认可」,注疏中(《律藏僧伽篇注疏》197)说于近行界本身以白二甘马语应认可。
Te evaṃ vattabbā – sacepi aṭṭhakathāyaṃ āgataṃ ‘‘antovihāre’’ti pāṭho ‘‘vihāramajjhe’’ti pāṭho ca upacārasīmaṃ sandhāya vuttoti maññamānā tumhe āyasmanto evaṃ avacuttha, te pana pāṭhā upacārasīmaṃ sandhāya aṭṭhakathācariyehi na vuttā, atha kho avippavāsasīmāsaṅkhātaṃ mahāsīmaṃ sandhāya vuttā. Kathaṃ viññāyatīti ce? Khaṇḍasīmāya vakkhamānattā. Khaṇḍasīmāya hi mahāsīmā eva paṭiyogī hoti. Upacārasīmāti ayamattho kathaṃ jānitabboti ce? ‘‘Imaṃ pana samānasaṃvāsakasīmaṃ sammannantehi pabbajjūpasampadādīnaṃ saṅghakammānaṃ sukhakaraṇatthaṃ paṭhamaṃ khaṇḍasīmā sammannitabbā…pe… evaṃ baddhāsu pana sīmāsu khaṇḍasīmāya ṭhitā bhikkhū mahāsīmāya kammaṃ karontānaṃ na kopenti , mahāsīmāya vā ṭhitā khaṇḍasīmāya kammaṃ karontānaṃ. Sīmantarikāya pana ṭhitā ubhinnampi na kopentī’’ti vuttaaṭṭhakathāpāṭhavasena (mahāva. aṭṭha. 138) jānitabboti. Atha vā tehi āyasmantehi ābhatabhaṇḍāgārasammutipāṭhavasenapi ayamattho viññāyati. Kathaṃ? Cīvarapaṭiggāhakādipuggalasammutiyo pana antovihāre sabbasaṅghamajjhepi khaṇḍasīmāyampi sammannituṃ vaṭṭati, bhaṇḍāgārasaṅkhātavihārasammuti pana vihāramajjheyevāti aṭṭhakathāyaṃ vuttaṃ, tattha visesakāraṇaṃ pariyesitabbaṃ.
应对彼等如是说——即使注疏中说「于精舍内」之文句与「于精舍中」之文句,汝等具寿认为就近行界而说,如是说,然而彼等文句非注疏阿阇梨就近行界而说,而是就称为不离界之大界而说。如何知?因说碎界。碎界之对应者唯大界。「近行界」此义如何知?「认可此共住界者,为出家达上等僧团甘马之易作,首先应认可碎界……乃至……如是结诸界时,住碎界之诸比库不妨碍于大界作甘马者,或住大界者不妨碍于碎界作甘马者。然而住界中间者不妨碍二者」,依所说注疏文句(《大品注疏》138)应知。或者,依彼等具寿所引仓库认可文句,此义亦知。如何?衣受取者等人认可,于精舍内全僧团中或碎界中认可皆可,然而称为仓库之精舍认可,唯于精舍中,注疏中如是说,于此应寻求差别之因。
Tatrevaṃ visesakāraṇaṃ paññāyati – ‘‘aññissā sīmāya vatthu aññissā kammavācā’’ti vattabbadosaparihāratthaṃ vuttaṃ. Puggalasammutiyo hi puggalassa vatthuttā yadi mahāsīmabhūte antovihāre kattukāmā honti, sabbasaṅghamajjhe taṃ vatthubhūtaṃ puggalaṃ hatthapāse katvā kareyyuṃ. Yadi khaṇḍasīmāya kattukāmā, taṃ vatthubhūtaṃ puggalaṃ khaṇḍasīmaṃ ānetvā tattha sannipatitakammappattasaṅghassa hatthapāse katvā kareyyuṃ. Ubhayathāpi yathāvuttadoso natthi, bhaṇḍāgārasammuti pana bhaṇḍāgārassa vihārattā khaṇḍasīmaṃ ānetuṃ na sakkā, tasmā yadi taṃ sammutiṃ khaṇḍasīmāyaṃ ṭhatvā kareyyuṃ, vatthu mahāsīmāyaṃ hoti, kammavācā khaṇḍasīmāyanti yathāvuttadoso hoti, tasmiñca dose sati vatthuvipannattā kammaṃ vipajjati, tasmā mahāsīmabhūtavihāramajjheyeva sā sammuti kātabbāti aṭṭhakathācariyānaṃ mati, na upacārasīmāya ñattidutiyakammaṃ kātabbanti.
于此,特别理由如是显明——为避免「一界之事物,另一界之甘马语」之应说过失,故如是说。诸人认可者,因人为事物故,若欲于大界所成之寺院内作之,应于全僧团中,将彼为事物之人置于手臂所及处而作之。若欲于小界作之,应将彼为事物之人带至小界,于彼处集会之甘马所及僧团之手臂所及处而作之。于两种情况皆无如所说之过失。然而,库房认可者,因库房为寺院之性质故,不能带至小界,是故若立于小界而作彼认可,则事物在大界,甘马语在小界,有如所说之过失。于彼过失存在时,因事物败坏故,甘马败坏。是故,彼认可应于大界所成之寺院中作——此为注疏诸老师之意见,非应于近行界作白二甘马。
Athāpi evaṃ vadeyyuṃ ‘‘vihārasaddena avippavāsasīmabhūtā mahāsīmāva vuttā, na upacārasīmā’’ti idaṃ vacanaṃ kathaṃ paccetabbanti? Imināyeva aṭṭhakathāvacanena. Yadi hi upacārasīmā vuttā bhaveyya, upacārasīmā nāma baddhasīmaṃ avattharitvāpi pavattā āvāsesu vā bhikkhūsu vā vaḍḍhantesu aniyamavasena vaḍḍhati, tasmā khaṇḍasīmaṃ avattharitvā pavattanato vihārena saha khaṇḍasīmā ekasīmāyeva hoti, evaṃ sati vihāre ṭhitaṃ bhaṇḍāgāraṃ khaṇḍasīmāya ṭhatvā sammannituṃ sakkā bhaveyya, na pana sakkā ‘‘khaṇḍasīmāya nisinnehi sammannituṃ na vaṭṭatī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 343) paṭisiddhattā. Tena ñāyati ‘‘imasmiṃ ṭhāne vihārasaddena avippavāsasīmabhūtā mahāsīmā vuttā, na upacārasīmā’’ti. Upacārasīmāya aniyamavasena vaḍḍhanabhāvo kathaṃ jānitabboti? ‘‘Upacārasīmā parikkhittassa vihārassa parikkhepena, aparikkhittassa parikkhepārahaṭṭhānena paricchinnā hoti. Apica bhikkhūnaṃ dhuvasannipātaṭṭhānato vā pariyante ṭhitabhojanasālato vā nibaddhavasanakaāvāsato vā thāmamajjhimassa purisassa dvinnaṃ leḍḍupātānaṃ anto upacārasīmā veditabbā, sā pana āvāsesu vaḍḍhantesu vaḍḍhati, parihāyantesu parihāyati. Mahāpaccariyaṃ pana ‘bhikkhūsupi vaḍḍhantesu vaḍḍhatī’ti vuttaṃ, tasmā sace vihāre sannipatitabhikkhūhi saddhiṃ ekābaddhā hutvā yojanasatampi pūretvā nisīdanti, yojanasatampi upacārasīmāva hoti, sabbesaṃ lābho pāpuṇātī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 379) vacanatoti.
若有人如是说:「以寺院之语,唯说不离界所成之大界,非近行界」,此语应如何接受耶?以此注疏之语即可。若近行界被说及,近行界者,名为不覆盖结界而行,于住处或比库增长时,以无定则而增长。是故,因不覆盖小界而行故,寺院与小界为一界。如是,立于寺院之库房,立于小界而认可应为可能,然而不可能,因于注疏中禁止「立于小界而认可不适当」故。由此知:「于此处,以寺院之语,说不离界所成之大界,非近行界」。近行界以无定则而增长之性质应如何知耶?「近行界,于有围绕之寺院,以围绕为界限;于无围绕者,以围绕所及处为界限。又,从比库们恒常集会处,或从边界立之食堂,或从固定住处之住所,强壮中等人之二石掷之内,应知为近行界。然而,彼于住处增长时增长,衰退时衰退。然而,于大注疏中说:『于比库增长时亦增长』。是故,若与集会于寺院之比库们一起结合,满一由旬而坐,一由旬亦为近行界,一切之利得到达」——此为注疏中之语。
Yadi evaṃ upacārasīmāya kathinatthatabhāvo kasmā vuttoti? Kathinattharaṇaṃ nāma na saṅghakammaṃ, puggalakammameva hoti, tasmā vassūpanāyikakhettabhūtāya upacārasīmāya kātabbā hoti. Ñattikammavācā pana saṅghakammabhūtā, tasmā upacārasīmāya kātuṃ na vaṭṭati, suvisodhitaparisāya baddhābaddhasīmāyameva vaṭṭatīti daṭṭhabbaṃ. Nanu ca bho ‘‘kathinaṃ attharituṃ ke labhanti, ke na labhanti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhantī’’ti aṭṭhakathāyaṃ vuttaṃ, atha kasmā ‘‘kathinattharaṇaṃ nāma na saṅghakammaṃ, puggalakammameva hotī’’ti vuttanti? ‘‘Na saṅgho kathinaṃ attharati, na gaṇo kathinaṃ attharati, puggalo kathinaṃ attharatī’’ti parivāre (pari. 414) vuttattā ca apalokanakammādīnaṃ catunnaṃ saṅghakammānaṃ ṭhānesu apaviṭṭhattā ca. Aṭṭhakathāyaṃ pana kathinatthārassa upacārabhūtaṃ kathinadānakammavācābhaṇanakālaṃ sandhāya vuttaṃ. Tasmiñhi kāle kathinadāyakā cattāro, paṭiggāhako ekoti pacchimakoṭiyā pañca honti, tato heṭṭhā na labhatīti. Ñattikammavācāya saṅghakammabhāvo kathaṃ jānitabboti? ‘‘Catunnaṃ saṅghakammānaṃ ñattidutiyakammassa navasu ṭhānesu kathinadāna’’nti āgatattā, ‘‘suṇātu me, bhante, saṅgho, idaṃ saṅghassa kathinadussaṃ uppanna’’ntiādinā vuttattā cāti.
若如是,咖提那衣之铺展性质为何于近行界说及耶?咖提那衣之铺展者,名为非僧团甘马,唯为个人甘马,是故应于瓦萨结束之田所成之近行界作之。然而,白甘马语者,为僧团甘马所成,是故于近行界作不适当,于善清净之众会,于结界或不结界,适当——应如是见。尊者,岂非于注疏中说:「铺展咖提那衣,谁得,谁不得?以计数而言,最后边际五人得,向上十万亦得,五人以下不得」,然则为何说「咖提那衣之铺展者,名为非僧团甘马,唯为个人甘马」耶?因于律分别中说「非僧团铺展咖提那衣,非众铺展咖提那衣,个人铺展咖提那衣」故,及因于求听甘马等四种僧团甘马之处未入故。然而,于注疏中,关于咖提那衣铺展之近行所成之咖提那衣施与甘马语诵念时而说。于彼时,咖提那衣施与者四人,受者一人,最后边际为五人,从彼以下不得。白甘马语之僧团甘马性质应如何知耶?因于「四种僧团甘马中,白二甘马于九处,咖提那衣施与」而来故,及因以「尊者们,请僧团听我,此为僧团之咖提那衣布已生起」等而说故。
Apare pana ācariyā ‘‘bhāsantaresu ñattīti vuttā kathinadānakammavācā atthārakiriyāya pavisati, atthārakiriyā ca upacārasīmāyaṃ kātabbā, tasmā kathinadānakammavācāpi upacārasīmāyaṃ kātabbāyevā’’ti vadanti, tesaṃ ayamadhippāyo – mahāvaggapāḷiyaṃ (mahāva. 306) ‘‘evañca pana, bhikkhave, kathinaṃ attharitabba’’nti ārabhitvā ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo…pe… evaṃ kho, bhikkhave, atthataṃ hoti kathina’’nti kathinadānañattikammavācāto paṭṭhāya yāva anumodanā pāṭho āgato, parivārapāḷiyañca (pari. 412) ‘‘kathinatthāro jānitabbo’’ti uddesassa niddese ‘‘sace saṅghassa kathinadussaṃ uppannaṃ hoti, saṅghena kathaṃ paṭipajjitabbaṃ, atthārakena kathaṃ paṭipajjitabbaṃ, anumodakena kathaṃ paṭipajjitabba’’nti pucchaṃ nīharitvā ‘‘saṅghena ñattidutiyena kammena kathinatthārakassa bhikkhuno dātabbaṃ…pe… anumodāmā’’ti ñattito paṭṭhāya yāva anumodanā pāṭho āgato, tasmā ñattito paṭṭhāya yāva anumodanā sabbo vidhi kathinatthārakiriyāyaṃ pavisati, tato kathinatthārakiriyāya upacārasīmāyaṃ kattabbāya sati ñattisaṅkhātakathinadānakammavācāpi upacārasīmāyaṃ kattabbāyevāti.
然而,其他诸老师说:「于语句中说为白之咖提那衣施与甘马语,入于铺展作业,铺展作业应于近行界作,是故咖提那衣施与甘马语亦应于近行界作」。彼等之意趣如是——于大篇集经文中,以「诸比库,咖提那衣应如是铺展」为始,「诸比库,有能力之比库应令僧团知……乃至……诸比库,咖提那衣如是已铺展」,从咖提那衣施与白甘马语开始,直至随喜之文已来。于律分别经文中,「应知咖提那衣铺展」之标举之解释中,提出问题「若僧团之咖提那衣布已生起,僧团应如何行,铺展者应如何行,随喜者应如何行」,「僧团应以白二甘马施与铺展咖提那衣之比库……乃至……我们随喜」,从白开始直至随喜之文已来。是故,从白开始直至随喜,一切仪轨入于咖提那衣铺展作业。由此,咖提那衣铺展作业应于近行界作时,白所摄之咖提那衣施与甘马语亦应于近行界作。
Tatrevaṃ vicāraṇā kātabbā – atthārakiriyāya visuṃ anāgatāya sati ‘‘sabbo vidhi atthārakiriyāyaṃ pavisatī’’ti vattabbaṃ bhaveyya, atha ca pana mahāvaggapāḷiyañca parivārapāḷiyañca atthārakiriyā visuṃ āgatāyeva, tasmā ñattisaṅkhātā kathinadānakammavācā atthārakiriyāyaṃ na pavisati, kevalaṃ atthārakiriyāya upacārabhūtattā pana tato paṭṭhāya anukkamena vuttaṃ. Yathā ‘‘anujānāmi, bhikkhave, sīmaṃ sammannitu’’nti sīmāsammutiṃ anujānitvā ‘‘evañca pana, bhikkhave, sammannitabbā’’ti sīmāsammutividhiṃ dassento ‘‘paṭhamaṃ nimittā kittetabbā…pe… evametaṃ dhārayāmī’’ti nimittakittanena saha sīmāsammutikammavācā desitā, tattha nimittakittanaṃ sīmāsammutikammaṃ na hoti, kammavācāyeva sīmāsammutikammaṃ hoti, tathāpi sīmāsammutikammavācāya upacārabhāvato saha nimittakittanena sīmāsammutikammavācā desitā. Yathā ca upasampadākammavidhiṃ desento ‘‘paṭhamaṃ upajjhaṃ gāhāpetabbo…pe… evametaṃ dhārayāmī’’ti upajjhāyagāhāpanādinā saha upasampadākammaṃ desitaṃ, tattha upajjhāyagāhāpanādi upasampadākammaṃ na hoti, ñatticatutthakammavācāyeva upasampadākammaṃ hoti, tathāpi upasampadākammassa samīpe bhūtattā upajjhāyagāhāpanādinā saha ñatticatutthakammavācā desitā, evamettha kathinadānakammavācā atthārakiriyā na hoti, tathāpi atthārakiriyāya upacārabhūtattā kathinadānañattidutiyakammavācāya saha kathinatthārakiriyā desitā, tasmā kathinadānakammavācā atthārakiriyāyaṃ na pavisatīti daṭṭhabbaṃ.
于此应如是考察——铺展作业别别未来时,应说「一切仪轨入于铺展作业」。然而,于大篇集经文及律分别经文,铺展作业别别已来。是故,白所摄之咖提那衣施与甘马语不入于铺展作业,然而,唯因为铺展作业之近行所成故,从彼开始依次而说。如「诸比库,我允许认可界」,允许界认可后,「诸比库,应如是认可」,示界认可仪轨时,「首先应宣说标识……乃至……我如是持」,与标识宣说一起,界认可甘马语被教示。于彼处,标识宣说非界认可甘马,唯甘马语为界认可甘马。然而,因界认可甘马语之近行性质故,与标识宣说一起,界认可甘马语被教示。如教示达上甘马仪轨时,「首先应令取老师……乃至……我如是持」,与老师取等一起,达上甘马被教示。于彼处,老师取等非达上甘马,唯白四甘马语为达上甘马。然而,因为达上甘马之近处所成故,与老师取等一起,白四甘马语被教示。如是于此,咖提那衣施与甘马语非铺展作业。然而,因为铺展作业之近行所成故,与咖提那衣施与白二甘马语一起,咖提那衣铺展作业被教示。是故,应见咖提那衣施与甘马语不入于铺展作业。
Atha vā ñattidutiyakammavācā ca atthāro cāti ime dve dhammā atulyakiriyā atulyakattāro atulyakammā atulyakālā ca honti, tena viññāyati ‘‘bhāsantaresu ñattīti vuttā ñattidutiyakammavācā atthārakiriyāyaṃ na pavisatī’’ti. Tattha kathaṃ atulyakiriyā honti? Kammavācā dānakiriyā hoti, atthāro pannarasadhammānaṃ kāraṇabhūtā atthārakiriyā, evaṃ atulyakiriyā. Kathaṃ atulyakattāroti? Kammavācāya kattā saṅgho hoti, atthārassa kattā puggalo, evaṃ atulyakattāro honti. Kathaṃ atulyakammā honti? Kammavācāya kammaṃ kathinadussaṃ hoti, atthārassa kammaṃ kathinasaṅkhātā samūhapaññatti, evaṃ atulyakammā honti. Kathaṃ atulyakālā honti? Kathinadānakammavācā pubbakaraṇapaccuddhāraadhiṭṭhānānaṃ pubbe hoti, atthāro tesaṃ pacchā, evaṃ atulyakālā hontīti. Atha vā atthāro ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’tiādinā vacībhedasaṅkhātena ekena dhammena saṅgahito, na ñattianussāvanādinā anekehi dhammehi saṅgahito. Vuttañhetaṃ parivāre (pari. 408) ‘‘atthāro ekena dhammena saṅgahito vacībhedenā’’ti. Imināpi kāraṇena jānitabbaṃ ‘‘na ñatti atthāre paviṭṭhā’’ti.
或者,白二甘马语与铺展,此二法为不同作业、不同作者、不同甘马、不同时。由此知:「于语句中说为白之白二甘马语不入于铺展作业」。于彼处,如何为不同作业?甘马语为施与作业,铺展为十五法之因所成之铺展作业,如是为不同作业。如何为不同作者?甘马语之作者为僧团,铺展之作者为个人,如是为不同作者。如何为不同甘马?甘马语之甘马为咖提那衣布,铺展之甘马为咖提那衣所摄之集合概念,如是为不同甘马。如何为不同时?咖提那衣施与甘马语在前行、舍断、决意之前,铺展在彼等之后,如是为不同时。或者,铺展以「我以此桑喀帝铺展咖提那衣」等语破所摄之一法所摄,非以白、随诵等众多法所摄。于律分别中说:『铺展以一法所摄,以语破』。以此理由亦应知:『白不入于铺展』。
Aññe pana ācariyā evaṃ vadanti – ‘‘kathinatthāraṃ ke labhanti, ke na labhantīti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhantī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 306) āgatattā ‘‘heṭṭhimantato pañca bhikkhū kathinatthāraṃ labhanti, tato appakatarā na labhantī’’ti viññāyati. ‘‘Pañcannaṃ janānaṃ vaṭṭatīti pacchimakoṭiyā cattāro kathinadussassa dāyakā, eko paṭiggāhakoti pañcannaṃ janānaṃ vaṭṭatī’’ti kaṅkhāvitaraṇīṭīkāyaṃ (kaṅkhā. abhi. ṭī. kathinasikkhāpadavaṇṇanā) āgatattā tasmiṃ vākye ‘‘vaṭṭatī’’ti kiriyāya kattā ‘‘so kathinatthāro’’ti vuccati, tasmā atthāroti iminā ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vuttaattharaṇakiriyā na adhippetā, catūhi bhikkhūhi atthārakassa bhikkhuno ñattiyā dānaṃ adhippetanti viññāyati. ‘‘Kathinatthāraṃ ke labhanti…pe… uddhaṃ satasahassanti idaṃ atthārakassa bhikkhuno saṅghassa kathinadussadānakammaṃ sandhāya vutta’’nti vinayavinicchayaṭīkāyaṃ vuttaṃ. Tasmimpi pāṭhe ñattiyā dinnaṃyeva sandhāya ‘‘pañca janā atthāraṃ labhantī’’ti idaṃ vacanaṃ aṭṭhakathācariyehi vuttaṃ, ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’tiādi puggalassa attharaṇaṃ sandhāya na vuttanti ṭīkācariyassa adhippāyo. Evaṃ kaṅkhāvitaraṇīṭīkā-vinayavinicchayaṭīkākārakehi ācariyehi ‘‘ñattidutiyakammaṃ atthāro nāmā’’ti vinicchitattā upacārasīmāyaṃ kathinadānañattikammavācākaraṇaṃ yuttanti viññāyatīti vadanti.
然而，另有一些老师如此说道：『谁能获得铺展咖提那衣？谁不能获得？就数量而言，最低限度须有五人方能获得，向上乃至百千人亦可，不足五人则不能获得。』此语见于注疏（《大品》注·306），由此可知：『最低限度须有五位比库方可获得铺展咖提那衣，少于此数则不能获得。』又，『适用于五人者——最后限度为：四人为咖提那衣的施予者，一人为受领者，故适用于五人。』此语见于《疑惑度脱》复注（《疑惑度脱》阿毗复注·咖提那学处注释），由此可知：在该句话中，『适用』一词之动作主体称为『该咖提那铺展』；因此，『铺展』一词所指，并非『以此桑喀帝铺展咖提那』所说的铺展行为，而是指四位比库以白二甘马将〔咖提那衣〕施予铺展者比库之行为，此乃其义旨所在。『谁能获得咖提那铺展……乃至……向上百千』——此语见于《律·抉择》复注，谓此乃就僧团向铺展者比库布施咖提那衣的甘马而说。在该段文字中，注疏老师所说『五人获得铺展』，亦是就以白法所施而言；而『以此桑喀帝铺展咖提那』等语所说的个人铺展行为，则非其所指——此乃复注老师之义旨。如此，《疑惑度脱》复注与《律·抉择》复注的作者老师，皆判定『白二甘马即是铺展』，故可知：在近行界中举行施予咖提那衣白法甘马语，是正当合宜的。
Tatrevaṃ vicāraṇā kātabbā – ‘‘ñattidutiyakammaṃyeva atthāro nāmā’’ti ṭīkācariyā na vadeyyuṃ. Vadeyyuṃ ce, aṭṭhakathāya viruddho siyā. Kathaṃ viruddhoti ce? ‘‘Chinnavassā vā pacchimikāya upagatā vā na labhanti, aññasmiṃ vihāre vutthavassāpi na labhantīti mahāpaccariyaṃ vutta’’nti aṭṭhakathāyaṃ (mahāva. aṭṭha. 306) āgatattā ‘‘te chinnavassādayo kathinatthāraṃ na labhantī’’ti viññāyati. Yadi ñattidutiyakammaṃ atthāro nāma siyā, evaṃ sati te bhikkhū ñattidutiyakammepi gaṇapūrakabhāvena appaviṭṭhā siyuṃ. Atha ca pana ‘‘purimikāya upagatānaṃ pana sabbe gaṇapūrakā hontī’’ti aṭṭhakathāya (mahāva. aṭṭha. 306) vuttattā te ñattidutiyakamme paviṭṭhāva honti, tasmā aṭṭhakathācariyo pañcānisaṃsahetubhūtaṃ ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’tiādikaṃ vacībhedaṃyeva ‘‘atthāro’’ti vadati, na ñattidutiyakammaṃ, tasmā te chinnavassādayo pañcānisaṃsahetubhūtaṃ kathinatthāraṃ na labhanti, ñattidutiyakamme pana catuvaggasaṅghapūrakabhāvaṃ labhantīti viññāyati. Punapi vuttaṃ aṭṭhakathāyaṃ ‘‘sace purimikāya upagatā cattāro vā honti tayo vā dve vā eko vā, itare gaṇapūrake katvā kathinaṃ attharitabba’’nti. Evaṃ alabbhamānakathinatthāreyeva chinnavassādayo gaṇapūrake katvā ñattidutiyakammavācāya kathinadussaṃ dāpetvā purimikāya upagatehi kathinassa attharitabbabhāvato ‘‘ñattidutiyakammaṃyeva atthāro nāmāti ṭīkācariyā na vadeyyu’’nti avacimhāti.
对此，应作如下考察：复注老师们未必会说『唯白二甘马即是铺展』。若他们如此说，则将与注疏相违。如何相违？注疏（《大品》注·306）载：『中断雨安居者，或参加后期安居者，不能获得；在别处度过雨安居者亦不能获得——此见《玛哈巴恰利》之说。』由此可知，中断雨安居者等不能获得咖提那铺展。若白二甘马即是铺展，则在此情形下，那些比库即使在白二甘马中作为凑足人数者，亦未曾真正参与其中。然而，注疏（《大品》注·306）又说：『参加前期安居者，一切人皆为凑足人数者。』这表明他们确实参与了白二甘马；因此，注疏老师所说的『铺展』，是指作为五种利益之因的『以此桑喀帝铺展咖提那』等口头宣说方式，而非白二甘马。由此可知，中断雨安居者等无法获得作为五种利益之因的咖提那铺展，但在白二甘马中，他们确实具备凑足四人团体僧团之资格。注疏中又说：『若参加前期安居者有四人、三人、二人或一人，则应将其余人作为凑足人数者，铺展咖提那衣。』如此，中断雨安居者等虽然自身无法获得咖提那铺展，却被作为凑足人数者，以白二甘马语令人施出咖提那衣，再由参加前期安居者铺展咖提那衣——正由于此，可知复注老师们不会说『唯白二甘马即是铺展』。
Nanu ca bho imasmimpi aṭṭhakathāvacane ‘‘itare gaṇapūrake katvā kathinaṃ attharitabba’’nti vacanena catuvaggasaṅghena kattabbaṃ ñattidutiyakammaṃyeva ‘‘atthāro’’ti vuttanti? Na, pubbāparavirodhato. Pubbe hi chinnavassādīnaṃ kathinaṃ attharituṃ alabbhamānabhāvo vutto, idha ‘‘ñattidutiyakammaṃ atthāro’’ti vutte tesampi labbhamānabhāvo vutto bhaveyya, na aṭṭhakathācariyā pubbāparaviruddhaṃ katheyyuṃ, tasmā ‘‘katvā’’ti padaṃ ‘‘attharitabba’’nti padena sambajjhantena samānakālavisesanaṃ akatvā pubbakālavisesanameva katvā sambandhitabbaṃ, evaṃ sati pubbavacanenāparavacanaṃ gaṅgodakena yamunodakaṃ viya saṃsandati, pacchāpi ca ‘‘kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissantī’’ti visuṃ kammavācāsāvanaṃ visuṃ kathinattharaṇaṃ pubbāparānukkamato vuttaṃ , tasmā ñattidutiyakammaṃ atthāro nāma na hoti, kevalaṃ atthārassa kāraṇameva upacārameva hotīti daṭṭhabbaṃ. Kiñca bhiyyo – ‘‘na saṅgho kathinaṃ attharati, na gaṇo kathinaṃ attharati, puggalo kathinaṃ attharatī’’ti parivāravacanena (pari. 414) ayamattho jānitabboti.
然而，请问：在此段注疏文字中，『应将其余人作为凑足人数者，铺展咖提那衣』——此语岂非说明由四人团体僧团所作的白二甘马即是『铺展』？不然，因为前后相违。在前文已说中断雨安居者等无法铺展咖提那衣；若说『白二甘马即是铺展』，则在此情形下，彼等亦应被视为能够铺展，前后便相违矛盾。然而，注疏老师不会作前后矛盾的阐述。因此，『作为』一词，不应与随后的『铺展』一词连结作为同时限定，而应作为先时限定来理解；如此，前句与后句便如恒河之水与亚穆纳河之水相汇合，前后一贯。其后又说：『宣说甘马语后，令铺展咖提那衣，受用布施，然后离去』——宣说甘马语与铺展咖提那衣依前后次第分别述及，由此可知：白二甘马非即铺展，仅是铺展之因缘，应视为一种借称而已。更有甚者，《巴利瓦拉》（414）之语亦可为证：『僧团不铺展咖提那衣，众团不铺展咖提那衣，个人铺展咖提那衣。』
Yadi evaṃ kaṅkhāvitaraṇīṭīkā-vinayavinicchayaṭīkāsu āgatapāṭhānaṃ adhippāyo kathaṃ bhāsitabbo bhaveyya. Nanu kaṅkhāvitaraṇīṭīkāyaṃ ‘‘vaṭṭatī’’ti imissā kiriyāya kattā ‘‘so kathinatthāro’’ti vutto, vinayavinicchayaṭīkāyañca ‘‘kathinadussadānakamma’’nti padaṃ ‘‘sandhāyā’’ti kiriyāya kammaṃ, kathinatthāro…pe… idaṃ ‘‘vutta’’nti kiriyāya kammaṃ hoti. Evaṃ ṭīkāsu nītatthato āgatapāṭhesu santesu ‘‘ñattidutiyakammaṃyeva atthāro nāmāti ṭīkācariyā na vadeyyu’’nti na vattabbanti? Yenākārena aṭṭhakathāvacanena ṭīkāvacanañca pubbāparaaṭṭhakathāvacanañca aviruddhaṃ bhaveyya, tenākārena ṭīkāpāṭhānaṃ adhippāyo gahetabbo. Kathaṃ? Kaṅkhāvitaraṇīaṭṭhakathāyaṃ (kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘so sabbantimena paricchedena pañcannaṃ janānaṃ vaṭṭatī’’ti āgato, tasmiṃ aṭṭhakathāvacane codakena codetabbassa atthitāya taṃ pariharituṃ ‘‘pañcannaṃ janānaṃ vaṭṭatīti pacchimakoṭiyā cattāro kathinadussassa dāyakā, eko paṭiggāhakoti pañcannaṃ janānaṃ vaṭṭatī’’ti pāṭho ṭīkācariyena vutto, kathaṃ codetabbaṃ atthīti? Bho aṭṭhakathācariya ‘‘so sabbantimena paricchedena pañcannaṃ janānaṃ vaṭṭatī’’ti vutto, evaṃ sati pañcannaṃ kathinatthārakānaṃ eva so kathinatthāro vaṭṭati, na ekadviticatupuggalānanti attho āpajjati, evaṃ sati ‘‘na saṅgho kathinaṃ attharati, na gaṇo kathinaṃ attharati, puggalo kathinaṃ attharatī’’ti āgatapāḷiyā virujjhanato āgamavirodho āpajjati, taṃ codanaṃ pariharanto ‘‘pañcannaṃ janānaṃ vaṭṭatīti pacchimakoṭiyā cattāro kathinadussassa dāyakā, eko paṭiggāhakoti pañcannaṃ janānaṃ vaṭṭatī’’ti pāṭho ṭīkācariyena vutto. Tatthāyamadhippāyo – bho codakācariya aṭṭhakathācariyena kathinatthārakāle pañcannaṃ atthārakānaṃ bhikkhūnaṃ vasena ‘‘so sabbantimena paricchedena pañcannaṃ janānaṃ vaṭṭatī’’ti pāṭho na vutto, atha kho saṅghena atthārakassa kathinadussadānakāle pacchimakoṭiyā cattāro kathinadussassa dāyakā, eko paṭiggāhakoti pañcannaṃ dāyakapaṭiggāhakapuggalānaṃ atthitāya so pacchā kattabbo atthāro vaṭṭati, kāraṇasampattiyā phalasampatti hoti, tasmā tasmiṃ aṭṭhakathāvacane āgamavirodho nāpajjatīti.
若然，《疑惑度脱》复注与《律·抉择》复注所载文字之义旨，应当如何理解？《疑惑度脱》复注中，『适用』一词的动作主体称为『该咖提那铺展』；《律·抉择》复注中，『咖提那衣布施甘马』一词是『就……而说』的动作对象，『咖提那铺展……此乃……所说』中，『所说』亦为动作对象。既然复注中确实有此等直解文意的段落，岂能说『复注老师们不会说唯白二甘马即是铺展』？应当以令注疏之语与复注之语、以及注疏前后之语皆不相违的方式，来理解复注段落之义旨。如何理解？《疑惑度脱》注疏（《疑惑度脱》阿毗注·咖提那学处注释）载：『以最后限度而言，适用于五人。』对于此段注疏文字，有反难者可提出质疑，为了回应此质疑，复注老师说：『适用于五人者——最后限度为：四人为咖提那衣的施予者，一人为受领者，故适用于五人。』质疑者的质疑是什么？尊者注疏老师，您说『以最后限度而言，适用于五人』；如此，则该咖提那铺展唯适用于五位铺展者，不适用于一、二、三、四人——便生此义；如此，便与『僧团不铺展咖提那衣，众团不铺展咖提那衣，个人铺展咖提那衣』之巴利原典相违，从而产生与圣典相违之过。为了回应此质疑，复注老师说：『适用于五人者——最后限度为：四人为咖提那衣的施予者，一人为受领者，故适用于五人。』此处义旨如下：尊者质疑老师，注疏老师所说『以最后限度而言，适用于五人』，并非就咖提那铺展时五位铺展者比库而言；而是就僧团向铺展者布施咖提那衣之时，最后限度须有四人为咖提那衣施予者、一人为受领者，即须有五位施予者与受领者存在，此后所作的铺展方为适当——因缘具足则果报具足，故在该注疏文字中，并不产生与圣典相违之过。
Vinayavinicchayaṭīkāyampi ‘‘kathinatthāraṃ ke labhanti, ke na labhantīti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhantī’’ti aṭṭhakathāvacane parehi pucchitabbassa atthitāya taṃ pucchaṃ vissajjetuṃ ‘‘idaṃ atthārakassa bhikkhuno saṅghassa kathinadussadānakammaṃ sandhāya vutta’’nti pāṭho ṭīkācariyena vutto. Kathaṃ pucchitabbanti ce? Bho aṭṭhakathācariya ‘‘heṭṭhimakoṭiyā pañcannaṃ janānaṃ vaṭṭatī’’ti idaṃ vacanaṃ kiṃ pañcānisaṃsassa kāraṇabhūtaṃ ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’tiādiatthārakiriyaṃ sandhāya vuttaṃ, udāhu atthārassa kāraṇabhūtaṃ kathinadussadānakammanti. Kathaṃ vissajjanāti? Bho bhadramukha ‘‘heṭṭhimakoṭiyā pañcannaṃ janānaṃ vaṭṭatī’’ti idaṃ pañcānisaṃsassa kāraṇabhūtaṃ ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’tiādikaṃ atthārakiriyaṃ sandhāya aṭṭhakathācariyena na vuttaṃ, atha kho atthārassa kāraṇabhūtaṃ kathinadānakammaṃ sandhāya vuttanti . Tatrāyamadhippāyo – saṅghena atthārakassa dinnadussena eva kathinatthāro sambhavati, na ṭhitikāya laddhacīvarena vā puggalikacīvarena vā sambhavati, tañca kathinadussadānakammaṃ cattāro kathinadussadāyakā, eko paṭiggāhakoti pañcasu bhikkhūsu vijjamānesuyeva sampajjati, na tato ūnesūti pacchimakoṭiyā pañcannaṃ vaṭṭati, kāraṇasiddhiyā phalasiddhi hoti, teneva ca kāraṇena ‘‘kathinadussadānakammaṃ vutta’’nti mukhyavasena avatvā ‘‘sandhāya vutta’’nti upacāravasenāha. Evaṃ vutteyeva aṭṭhakathāvacanassa pubbāparavirodho natthi, aṭṭhakathāvacanena ca ṭīkāvacanaṃ viruddhaṃ na hotīti daṭṭhabbaṃ, ‘‘apalokanādisaṅghakammakaraṇatthaṃ baddhasīmā bhagavatā anuññātā’’ti iminā vinayalakkhaṇena ca sameti.
《律·抉择》复注亦然。注疏中有：『谁能获得咖提那铺展？谁不能获得？就数量而言，最低限度须有五人方能获得，向上乃至百千人亦可，不足五人则不能获得』——对此，有人可能提出质疑，为了回应此质疑，复注老师说：『此语乃就铺展者比库从僧团获得咖提那衣之布施甘马而说。』质疑者的质疑是什么？尊者注疏老师，『最低限度适用于五人』——此语，究竟是就作为五种利益之因的『以此桑喀帝铺展咖提那』等铺展行为而说，抑或是就作为铺展之因的咖提那衣布施甘马而说？回答如何？尊者善面者，『最低限度适用于五人』——此语，并非注疏老师就作为五种利益之因的『以此桑喀帝铺展咖提那』等铺展行为而说，而是就作为铺展之因的咖提那衣布施甘马而说。此处义旨如下：咖提那铺展唯以僧团所施之衣方能成就，不能以当场所得之衣或个人私衣成就；而该咖提那衣布施甘马，须有四位咖提那衣施予者与一位受领者，即五位比库皆具足方能成办，少于此数则不能——故最低限度适用于五人，因缘成就则果报成就。正由于此，不直接说『所说的是咖提那衣布施甘马』，而说『就……而说』，乃是以借称方式表达。如此说来，注疏文字前后无矛盾，注疏之语与复注之语亦不相违——应作如是观。此说亦与『为作求听等僧团甘马，世尊允许结界』此一律的特质相符。
‘‘Imāya saṅghāṭiyā kathinaṃ attharāmī’’tiādikā pana atthārakiriyā apalokanādīsu catūsu saṅghakammesu appaviṭṭhā, adhiṭṭhānādayo viya pañcānisaṃsalābhakāraṇabhūtā puggalakiriyāva hotīti vassūpanāyikakhettabhūtāya antoupacārasīmāya kātabbā, tasmā antoupacārasīmāyaṃ baddhasīmāya avijjamānāya bahiupacārasīmāyaṃ baddhasīmaṃ vā udakukkhepasattabbhantaralabhamānaṭṭhānaṃ vā gantvā ñattidutiyakammena kathinadussaṃ dāpetvā puna vihāraṃ āgantvā antoupacārasīmāyameva kathinattharaṇaṃ pubbācariyehi kataṃ, taṃ sukatameva hotīti daṭṭhabbaṃ. Evaṃ aggahetvā suddhaupacārasīmāyameva ñattidutiyakammaṃ kātabbanti gayhamāne sati tesaṃ āyasmantānaṃ diṭṭhānugatiṃ āpajjamānā sissānusissā dhuvavāsatthāya vihāradānādiapalokanakammaṃ vā uposathapavāraṇādiñattikammaṃ vā sīmāsammannanādiñattidutiyakammaṃ vā upasampadādiñatticatutthakammaṃ vā upacārasīmāyameva kareyyuṃ, evaṃ karontā bhagavato sāsane mahantaṃ jaṭaṃ mahantaṃ gumbaṃ mahantaṃ visamaṃ kareyyuṃ, tasmā tamakaraṇatthaṃ yuttito ca āgamato ca anekāni kāraṇāni āharitvā kathayimhāti.
然而，『以此桑喀帝衣铺展咖提那衣』等语，乃是铺展之作，未涵摄于求听甘马等四种僧团甘马之中，如同发愿等行为一般，乃是获得五种功德利益之因、属于个人所作之行——因此应在作为瓦萨安居处所的内近行界内进行。故此，若内近行界内无已结之界，则须前往外近行界的已结之界，或前往能以水投掷确定七臂距离之处，以白二甘马受施咖提那衣，再返回精舍，于内近行界内铺展咖提那衣——如此由前代老师所行，应视为如法善行。若持相反见解，认为应纯在近行界内行白二甘马，则追随那些具寿者之见解的弟子、再传弟子，为常住之故，或将关于布施精舍等事的求听甘马、伍波萨他与自恣等单白甘马、结界等白二甘马、达上等白四甘马，皆在近行界内进行——如此行之，将于世尊教法中造成巨大纠结、巨大丛乱、巨大混淆。因此，为避免此等过患，我等从道理与圣典两方面援引诸多理由加以阐明。
Sāsane gāravaṃ katvā, saddhammassānulomato;
对教法作恭敬,随顺于正法;
Mayā kataṃ vinicchayaṃ, sammā cintentu sādhavo.
我所作决断,诸善士应正思惟。
Punappunaṃ vicintetvā, yuttaṃ ce hoti gaṇhantu;
再三思惟后,若合理则受持;
No ce yuttaṃ mā gaṇhantu, sammāsambuddhasāvakāti.
若不合理勿受持,正自觉者之声闻如是说。
Ito parānipi kāraṇasādhakāni āharanti ācariyā, tesaṃ paṭivacanena ativitthāro bhavissati, upacārasīmāya catunnaṃ saṅghakammānaṃ kataṭṭhānabhāvo pubbe vuttova, tasmā taṃ vacanaṃ manasi katvā saṃsayaṃ akatvā dhāretabboti.
从此以后,诸老师们也引述证成理由之诸句,若一一作答辩,将成过于冗长,近行界内四种僧团甘马之不成就处,前已说讫,因此应忆持彼语,勿作疑惑。
‘‘Imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vācā bhinditabbāti kiṃ ettakena vacībhedena kathinaṃ atthataṃ hoti, udāhu añño koci kāyavikāro kātabbo? Na kātabbo. Ettakeneva hi vacībhedena atthataṃ hoti, kathinaṃ. Vuttañhetaṃ parivāre (pari. 408) ‘‘atthāro ekena dhammena saṅgahito vacībhedenā’’ti.
「以此桑喀帝展开咖提那衣」之语应破开——仅以如此语之破开,咖提那衣即成展开耶?抑或应作其他某种身之变易?不应作。仅以如此语之破开,咖提那衣即成展开。于《附随》中已说:「展开者以一法所摄,即以语之破开。」
Evaṃ kathinatthāraṃ dassetvā anumodāpanaanumodane dassento ‘‘tena kathinatthārakenā’’tiādimāha. Tattha yena bhikkhunā ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’tiādinā vacībhedena kathinaṃ atthataṃ, tena ‘‘kathinassa atthārā pannarasa dhammā jāyantī’’ti parivāre (pari. 403) āgatattā kathinatthārena saheva pañca ānisaṃsā āgatā, atha kasmā saṅghaṃ anumodāpetīti? Kiñcāpi atthārakassa bhikkhuno pañca ānisaṃsā āgatā, saṅghassa pana anāgatā, tasmā saṅghassa ca āgamanatthaṃ saṅghaṃ anumodāpeti, saṅgho ca anumodanaṃ karoti, evaṃ kate ubhinnampi ānisaṃsā āgatā honti. Vuttañhetaṃ parivāre (pari. 403) ‘‘dvinnaṃ puggalānaṃ atthataṃ hoti kathinaṃ atthārakassa ca anumodakassa cā’’ti. Ettha ca kathinatthārakabhikkhuto vuḍḍhataro bhikkhu tasmiṃ saṅghe atthi, idha vuttanayena atthārakena ‘‘bhante’’ti vattabbaṃ, anumodakena ‘‘āvuso’’ti. Yadi pana kathinatthārako bhikkhu sabbesaṃ vuḍḍhataro hoti, tena ‘‘āvuso’’ti vattabbaṃ, itarehi ‘‘bhante’’ti, evaṃ sesanayadvayepi. Evaṃ sabbesaṃ atthataṃ hoti kathinanti. Imesu pana saṅghapuggalesu ye tasmiṃ vihāre purimikāya vassaṃ upagantvā paṭhamapavāraṇāya pavāritā, teyeva anumodituṃ labhanti, chinnavassā vā pacchimikāya upagatā vā aññasmiṃ vihāre vutthavassā vā na labhanti, ananumodantāpi ānisaṃsaṃ na labhanti.
如是示明咖提那衣铺展之后，接着为示明随喜与请求随喜，说『由彼铺展咖提那衣者』等语。其中，某比库以『以此桑喀帝衣铺展咖提那衣』等语言之差别而铺展咖提那衣，由于『铺展咖提那衣者得十五法』之语已见载于《附随》，故五种功德利益随咖提那衣铺展而已至该比库；那么，为何还要令僧团随喜？虽然铺展者之比库已得五种功德利益，然僧团尚未得，故为使僧团亦得，乃令僧团随喜；僧团亦行随喜；如此行之，两者皆得功德利益。《附随》中亦曾言：『对两种人而言咖提那衣已铺展——铺展者与随喜者。』此处，若该僧团中有比铺展咖提那衣之比库更为年长的比库，则依本文所述之方式，铺展者应称『尊者』，随喜者应称『具寿』。若铺展咖提那衣之比库乃众人中最年长者，则彼应称『具寿』，其余人应称『尊者』——其余两种情况亦依此类推。如此，对一切人而言咖提那衣皆已铺展。然而，在僧团与个人之中，唯有在该精舍依前期安居、并于第一次自恣时已行自恣者，方得随喜；安居中断者、依后期安居者、或在其他精舍度过安居者，皆不得随喜；不随喜者亦不得功德利益。
Evaṃ kathinatthāraṃ dassetvā idāni cīvaravibhāgaṃ dassetuṃ ‘‘evaṃ atthate pana kathine’’tiādimāha. Tattha sace kathinacīvarena saddhiṃ ābhataṃ ānisaṃsanti iminā ekaṃ atthatacīvarameva kathinacīvaraṃ nāma, tato aññaṃ tena saddhiṃ ābhataṃ sabbaṃ cīvaraṃ kathinānisaṃsacīvaraṃ nāmāti dasseti. Vakkhati hi ‘‘avasesakathinānisaṃse balavavatthānī’’tiādi. Tena ñāyati ‘‘vatthameva idha ānisaṃso nāma, na aggho, kathinasāṭakena saddhiṃ ābhatānaṃ aññasāṭakānaṃ bahulavasena attharitabbaṃ, na kathinasāṭakassa mahagghavasenā’’ti. Bhikkhusaṅgho anissaro, atthatakathino bhikkhuyeva issaro. Kasmā? Dāyakehi vicāritattā. Bhikkhusaṅgho issaro, kasmā? Dāyakehi avicāritattā, mūlakathinassa ca saṅghe dinnattā. Avasesakathinānisaṃseti tassa dinnavatthehi avasesakathinānisaṃsavatthe. Balavavatthānīti attharitabbakathinasāṭakaṃyeva ahataṃ vā ahatakappaṃ vā dātuṃ vaṭṭati, ānisaṃsacīvaraṃ pana yathāsatti yathābalaṃ purāṇaṃ vā abhinavaṃ vā dubbalaṃ vā balavaṃ vā dātuṃ vaṭṭati, tasmā tesu dubbalavatthe ṭhitikāya dinne laddhabhikkhussa upakārakaṃ na hoti, tasmā upakāraṇayoggāni balavavatthāni dātabbānīti adhippāyo. Vassāvāsikaṭhitikāya dātabbānīti yattakā bhikkhū vassāvāsikacīvaraṃ labhiṃsu, te ṭhapetvā tesaṃ heṭṭhato paṭṭhāya yathākkamaṃ dātabbāni. Therāsanato paṭṭhāyāti yattakā bhikkhū tissaṃ kathinatthatasīmāyaṃ santi, tesu jeṭṭhakabhikkhuto paṭṭhāya dātabbāni. Āsanaggahaṇaṃ pana yathāvuḍḍhaṃ nisinne sandhāya kataṃ. Etena vassāvāsikakathinānisaṃsānaṃ samānagatikataṃ dīpeti. Garubhaṇḍaṃ na bhājetabbanti kathinasāṭakena saddhiṃ ābhatesu mañcapīṭhādikaṃ garubhaṇḍaṃ na bhājetabbaṃ, saṅghikavaseneva paribhuñjitabbanti attho. Tattha garubhaṇḍavinicchayo anantarakathāyaṃ āvi bhavissati.
如是示明咖提那衣铺展之后，今为示明衣物分配，说『如此铺展咖提那衣后』等语。其中，『与咖提那衣衣物一同带来者，为功德利益』——以此说明：唯有一件已铺展之衣称为『咖提那衣』，其余与之一同带来的一切衣物，皆称为『咖提那功德利益衣』。后文将说『其余咖提那功德利益物中应给予坚牢之衣物』等语。由此可知：『此处所谓功德利益，是指衣物本身，而非价值；应以带来之衣中数量较多的其他衣，与咖提那衣一同铺展，而非以咖提那衣的高价为据。』僧团无自主权，唯有已铺展咖提那衣之比库方有自主权——为何？因为已经施主审定。僧团有自主权——为何？因为施主未加审定，且根本咖提那衣已布施于僧团。『其余咖提那功德利益物』，即指以所布施衣物之余额所得的功德利益衣物。『坚牢之衣物』，意谓：应铺展之咖提那衣，给予全新之衣或如全新之衣为宜；而功德利益衣则可随力随能，给予旧衣或新衣、劣衣或坚牢之衣皆可——因此，若将其中劣衣按常规分给所得之比库，对彼无所裨益，故应给予能作资助、适于受用之坚牢衣物，此乃其意趣所在。『应给予依安居住者』，意谓：除已得安居衣之诸比库外，从其以下依次序给予。『从长老座次起』，意谓：在铺展咖提那衣之界内的诸比库中，应从最年长之比库起依次给予。此处提及座次，乃是就依年腊次第而坐者而言。由此说明安居功德利益与咖提那功德利益的相同归趋。『重物不应分配』，意谓：与咖提那衣一同带来的床榻、座椅等重物，不应加以分配，应以僧团共有之方式受用，此乃其义。关于重物之抉择，将在紧接其后的论述中明示。
Imasmiṃ pana ṭhāne vattabbaṃ atthi. Kathaṃ? Idāni bhikkhū kathinānisaṃsacīvaraṃ kusapātaṃ katvā vibhajanti, taṃ yuttaṃ viya na dissatīti. Kasmāti ce? ‘‘Avasesakathinānisaṃse balavavatthāni vassāvāsikaṭhitikāya dātabbāni, ṭhitikāya abhāve therāsanato paṭṭhāya dātabbānī’’ti vacanatoti. Evaṃ sante kattha kusapāto kātabboti? Bhaṇḍāgāre ṭhapitacīvareti. Kathaṃ viññāyatīti ce? ‘‘Ussannaṃ hotīti bahu rāsikataṃ hoti, bhaṇḍāgāraṃ na gaṇhāti. Sammukhībhūtenāti antoupacārasīmāyaṃ ṭhitena. Bhājetunti kālaṃ ghosāpetvā paṭipāṭiyā bhājetuṃ…pe… evaṃ ṭhapitesu cīvarapaṭivīsesu kuso pātetabbo’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 343) vuttattā, tasmā imissaṃ aṭṭhakathāyaṃ vuttanayeneva bhājetabbanti amhākaṃ khanti.
然而，在此处有应当说明之事。如何？现今诸比库以抽签方式分配咖提那功德利益衣，此举似乎并不适当——为何如此？因为有此言：『其余咖提那功德利益物中，坚牢之衣物应给予依安居住者；若无常住者，则应从长老座次起依次给予。』既如此，抽签应在何处进行？在储存衣物的库房中已置放之衣物处。如何得知？因为注疏中曾言：『「堆积」者，即大量积聚，库房容纳不下。「在现前者」，即站立于内近行界内者。「为分配」，即宣告时机，依次序分配……乃至……如此置放各份衣物后，应投草签。』故依此注疏所述之方式分配，此乃我等之认同。
Ekacce pana bhikkhū ekekassa ekekasmiṃ cīvare appahonte cīvaraṃ parivattetvā akappiyavatthuṃ gahetvā bhājenti, taṃ atioḷārikameva. Aññepi ekaccānaṃ cīvarānaṃ mahagghatāya ekaccānaṃ appagghatāya samagghaṃ kātuṃ na sakkāti tatheva karonti, tampi oḷārikameva. Tattha hi akappiyavatthunā parivattanepi tassa vicāraṇepi bhāgaggahaṇepi āpattiyeva hoti. Eke ‘‘kathinaṃ nāma dubbicāraṇīya’’nti vatvā attharaṇaṃ na karonti, puggalikavaseneva yathājjhāsayaṃ vicārenti, taṃ pana yadi dāyakehi puggalasseva dinnaṃ, puggalena ca saṅghassa apariccajitaṃ, evaṃ sati attano santakattā yuttaṃ viya dissati. Yadi pana saṅghassa vā gaṇassa vā dinnaṃ, puggalassa dinnepi saṅghassa vā gaṇassa vā pariccajitaṃ, evaṃ sante saṅghagaṇānaṃ santakattā ayuttaṃ bhaveyya. Apare pana kathinavasena paṭiggahite vicāretuṃ dukkaranti maññamānā ‘‘na mayaṃ kathinavasena paṭiggaṇhāma, vassāvāsikabhāveneva paṭiggaṇhāmā’’ti vatvā yathāruci vicārenti, tampi ayuttaṃ. Vassāvāsikampi hi saṅghassa dinnaṃ saṅghikaṃ hotiyeva, puggalassa dinnaṃ puggalikaṃ. Kathaṃ viññāyatīti ce? ‘‘Sace pana tesaṃ senāsane paṃsukūliko vasati, āgatañca taṃ disvā ‘tumhākaṃ vassāvāsikaṃ demā’ti vadanti, tena saṅghassa ācikkhitabbaṃ. Sace tāni kulāni saṅghassa dātuṃ na icchanti, ‘tumhākaṃyeva demā’ti vadanti, sabhāgo bhikkhu ‘vattaṃ katvā gaṇhāhī’ti vattabbo, paṃsukūlikassa panetaṃ na vaṭṭatī’’ti aṭṭhakathāyaṃ (cūḷava. aṭṭha. 318; vi. saṅga. aṭṭha. 219) vuttattā.
然而，有些比库因每人所分之衣不足，便以不净物交换后加以分配，此实属过于粗率之举。另有些人，因部分衣物价值高、部分价值低，无法使之等价，便仍照前行事，此亦属粗率之举。在此，以不净物交换、就不净物加以审定、乃至受取其份额，皆构成犯戒。有些比库说『咖提那衣难以审理』，便不铺展，而以个人方式随意处理；然而，若施主是布施给个人的，而个人又未舍与僧团，如此则属自己所有，似乎无可非议。但若是布施给僧团或众团的，抑或虽布施给个人但已舍与僧团或众团，如此则属僧团或众团所有，便不应如此行事。又有些人认为以咖提那衣名义受取后难以审理，便说『我等不以咖提那衣名义受取，仅以安居衣名义受取』，然后随意处理，此亦不当。因为安居衣若布施给僧团，即属僧团所有；若布施给个人，则属个人所有。如何得知？因为注疏中曾言：『若有尘堆衣行者住于该寺，施衣者见其前来，说「我等布施安居衣给你们」，彼应告知僧团。若那些施主不愿布施给僧团，说「就布施给你们」，则同份之比库应被告知「作法后受取」；而尘堆衣行者则不得受取。』
Vassāvāsikaṃ duvidhaṃ saddhādeyyatatruppādavasena. Vuttañhi aṭṭhakathāyaṃ (cūḷava. aṭṭha. 318) ‘‘iti saddhādeyye dāyakamanussā pucchitabbā, tatruppāde pana kappiyakārakā pucchitabbā’’ti. Saddhādeyyavassāvāsikampi savihārāvihāravasena duvidhaṃ. Vuttañhetaṃ aṭṭhakathāyaṃ (cūḷava. aṭṭha. 318) ‘‘mahāpadumatthero panāha na evaṃ kātabbaṃ. Manussā hi attano āvāsapaṭijagganatthāya paccayaṃ denti, tasmā aññehi bhikkhūhi tattha pavisitabba’’nti, ‘‘yesaṃ pana senāsanaṃ natthi, kevalaṃ paccayameva denti, tesaṃ paccayaṃ avassāvāsike senāsane gāhetuṃ vaṭṭatī’’ti ca. Tatruppādavassāvāsikaṃ nāma kappiyakārakānaṃ hatthe kappiyavatthupaabhuñjanatthāya dinnavatthuto nibbattaṃ. Vuttampi cetaṃ aṭṭhakathāyaṃ (cūḷava. aṭṭha. 318) ‘‘kappiyakārakānañhi hatthe ‘kappiyabhaṇḍaṃ paribhuñjathā’ti dinnavatthuto yaṃ yaṃ kappiyaṃ, taṃ sabbaṃ paribhuñjituṃ anuññāta’’nti. Evaṃ vassāvāsikacīvarampi pubbe yebhuyyena saṅghasseva denti, tasmā ‘‘kathinacīvaraṃ demā’’ti vutte kathinacīvarabhāvena paṭiggahetabbaṃ, ‘‘vassāvāsikaṃ demā’’ti vutte vassāvāsikacīvarabhāveneva paṭiggahetabbaṃ. Kasmā? ‘‘Yathā dāyakā vadanti, tathā paṭipajjitabba’’nti (cūḷava. aṭṭha. 325) vacanato.
安居衣有两种：信施所得与就地所生。注疏中曾言：『因此，信施之事应询问施主，就地所生之事则应询问净人。』信施安居衣又依有无精舍而分为两种。注疏中曾言：『玛哈巴杜玛长老说不应如此行事。施主给予资具，是为了护持自己的住处，故其他比库亦应进入彼处居住。』又言：『若无寺所，仅给予资具者，可在非安居之寺所受取该资具。』所谓就地所生安居衣，即由净人以可受用净物受用，从所布施之物中产出者。注疏中亦曾言：『凡于净人手中说「受用净物」而所布施之物中产出的一切净物，皆被允许受用。』如此，安居衣亦向来多数布施给僧团；故说『我等布施咖提那衣』时，应以咖提那衣之名义受取；说『我等布施安居衣』时，应以安居衣之名义受取。为何？因为有言：『应依施主所说而行。』
Kiñci avatvā hatthe vā pādamūle vā ṭhapetvā gate kiṃ kātabbanti? Tattha sace ‘‘idaṃ vatthu cetiyassa vā saṅghassa vā parapuggalassa vā atthāya pariṇata’’nti jāneyya, tesaṃ atthāya paṭiggahetabbaṃ. Atha ‘‘mamatthāya pariṇata’’nti jāneyya, attano atthāya paṭiggahetabbaṃ. Vuttañhetaṃ parivāre (pari. 329) ‘‘nava adhammikadānānī’’tiādi. Atha na kiñci jāneyya, attano hatthe vā pādamūle vā kiñci avatvā ṭhapitaṃ tasseva puggalikaṃ hoti. Na hi cetiyādīnaṃ atthāya pariṇataṃ kiñci avatvā bhikkhussa hatthe vā pādamūle vā ṭhapetīti. Vuttañhetaṃ samantapāsādikāyaṃ (mahāva. aṭṭha. 379) ‘‘puggalassa detīti ‘imaṃ cīvaraṃ itthannāmassa dammī’ti evaṃ parammukhā vā pādamūle ṭhapetvā ‘imaṃ, bhante, tumhākaṃ dammī’ti evaṃ sammukhā vā detī’’tiādi.
若施主未说任何话便将物品放置于〔比库的〕手中或足前后离去，此时应如何处置？就此而言，若〔比库〕知晓『此物已指定用于塔庙、僧团或他人之利益』，则应为彼等之利益而受取。若知晓『此物已指定用于我自身之利益』，则应为自己之利益而受取。此事已在《附随》（《附随》329）中言及：『九种非法布施……』等等。若〔比库〕全然不知，则凡未说任何话便放置于〔某〕人手中或足前之物，即属该人私人所有。盖以指定用于塔庙等利益之物，〔施主〕不会不说任何话便将其放置于比库手中或足前故。此事已在《善见律》（《大品》注疏379）中言及：『给予某人，谓〔施主〕或面对他人说「我将此衣施给某某人」，或将〔衣〕放置于足前后面对〔受者〕说「大德，我将此施予您」』等等。
‘‘Imissaṃ aṭṭhakathāyaṃ vuttanayeneva bhājetabba’’nti vuttaṃ, kathaṃ bhājetabbanti? ‘‘Avasesakathinānisaṃse balavavatthāni vassāvāsikaṭhitikāya dātabbānī’’ti vuttattā ye bhikkhū imasmiṃ vasse vassāvāsikaṃ na labhiṃsu, tesaṃ heṭṭhato paṭṭhāya ekekaṃ cīvaraṃ vā sāṭakaṃ vā dātabbaṃ. Atha cīvarānaṃ vā sāṭakānaṃ vā avasiṭṭhesu santesu puna therāsanato paṭṭhāya dutiyabhāgo dātabbo. Tato cīvaresu vā sāṭakesu vā khīṇesu ye labhanti, tesu pacchimassa vassādīni sallakkhetabbāni. Na kevalaṃ tasmiṃ kathinatthatadivase dinnadussāni eva kathinānisaṃsāni nāma honti, atha kho yāva kathinassa ubbhārā saṅghaṃ uddissa dinnacīvarānipi saṅghikena tatruppādena ārāmikehi ābhatacīvarānipi kathinānisaṃsāniyeva honti. Tasmā tādisesu cīvaresu uppajjamānesu yathāvuttasallakkhitavassassa bhikkhuno heṭṭhato paṭṭhāya punappunaṃ gāhetabbaṃ. ‘‘Ṭhitikāya abhāve therāsanato paṭṭhāya dātabbānī’’ti (mahāva. aṭṭha. 306) vacanato tasmiṃ vasse vassāvāsikacīvarānaṃ anuppajjanato vā uppajjamānesupi ṭhitikāya agāhāpanato vā vassāvāsikaṭhitikāya abhāve sati laddhabbakathinānisaṃse tassaṃ upacārasīmāyaṃ sabbe bhikkhū paṭipāṭiyā nisīdāpetvā therāsanato paṭṭhāya ṭhitikaṃ katvā ekekassa bhikkhuno ekekaṃ cīvaraṃ vā sāṭakaṃ vā dātabbaṃ. Saṅghanavakassa dānakālepi mahātherā āgacchanti, ‘‘bhante, vīsativassānaṃ dīyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ. Dutiyabhāge pana therāsanaṃ āruḷhe pacchā āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbo. Ayaṃ ṭhitikāvicāro catupaccayabhājanakathāto (vi. saṅga. aṭṭha. 202) gahetabboti.
「应依此注疏所说之方式分配」如是所说,如何分配耶?因说「余咖提那衣利益应以强力之物给予瓦萨住者之定分」故,于此瓦萨未得瓦萨住者衣之诸比库,应从下位起,给予各一衣或一布。若衣或布有剩余,则应从长老座起,再给予第二份。若衣或布已尽,于得者中,应观察最后者之瓦萨等。非仅于彼咖提那展开日所施之布名为咖提那衣利益,乃至咖提那收起前,为僧团而施之衣,以及由僧团之彼处所生、由园民所持来之衣,亦皆是咖提那衣利益。故于如是诸衣生起时,应从如前所说观察瓦萨之比库下位起,再再取之。依「定分不存在时,应从长老座起给予」之语,于彼瓦萨因瓦萨住者衣不生起,或虽生起而未以定分取之,瓦萨住者定分不存在时,于应得咖提那衣利益之彼近行界内,令一切比库依次而坐,从长老座起作定分,应给予各比库各一衣或一布。于僧团新衣施与时,大长老等来,不应说「尊者,给予二十瓦萨者,汝等之定分已过」,应置定分,给予彼等后,再依定分给予。然于第二份时,长老座已登,后来者不得第一份,应从第二份起依瓦萨给予。此定分之考察,应从四资具分配之说取之。
Nanu ca bho ekaccāni kathinānisaṃsacīvarāni mahagghāni, ekaccāni appagghāni honti, kathaṃ ekekassa ekekasmiṃ dinne agghasamattaṃ bhaveyyāti? Vuccate – bhaṇḍāgāracīvarabhājane agghasamattaṃ icchitabbaṃ. Tathā hi vuttaṃ cīvarakkhandhake (mahāva. 343) ‘‘tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṃ ussannaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetuṃ…pe… atha kho cīvarabhājakānaṃ bhikkhūnaṃ etadahosi ‘kathaṃ nu kho cīvaraṃ bhājetabba’nti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, paṭhamaṃ uccinitvā tulayitvā vaṇṇāvaṇṇaṃ katvā bhikkhū gaṇetvā vaggaṃ bandhitvā cīvarapaṭivīsaṃ ṭhapetu’’nti. Aṭṭhakathāyañca (mahāva. aṭṭha. 343) ‘‘uccinitvāti ‘idaṃ thūlaṃ, idaṃ saṇhaṃ, idaṃ ghanaṃ, idaṃ tanukaṃ, idaṃ paribhuttaṃ, idaṃ aparibhuttaṃ, idaṃ dīghato ettakaṃ, puthulato ettaka’nti evaṃ vatthāni vicinitvā. Tulayitvāti ‘idaṃ ettakaṃ agghati, idaṃ ettaka’nti evaṃ agghaparicchedaṃ katvā. Vaṇṇāvaṇṇaṃ katvāti sace sabbesaṃ ekekameva dasadasaagghanakaṃ pāpuṇāti, iccetaṃ kusalaṃ. No ce pāpuṇāti, yaṃ nava vā aṭṭha vā agghati, taṃ aññena ekaagghanakena ca dviagghanakena ca saddhiṃ bandhitvā etena upāyena same paṭivīse ṭhapetvāti attho . Bhikkhū gaṇetvā vaggaṃ bandhitvāti sace ekekassa dīyamāne divaso na pahoti, dasa dasa bhikkhū gaṇetvā dasa dasa cīvarapaṭivīse ekavaggaṃ bandhitvā ekaṃ bhaṇḍikaṃ katvā evaṃ cīvarapaṭivīsaṃ ṭhapetuṃ anujānāmīti attho. Evaṃ ṭhapitesu cīvarapaṭivīsesu kuso pātetabbo’’ti vuttaṃ. Tena ñāyati ‘‘bhaṇḍāgāracīvarabhājane agghasamattaṃ icchitabbaṃ, kusapāto ca kātabbo’’ti.
然诸君,某些咖提那衣利益之衣价高,某些价低,如何给予各人各一时,能成价值相等耶?答曰:于库房衣分配时,应求价值相等。如是于衣篇集中说「尔时僧团库房之衣堆积。诸比库以此事白世尊——『诸比库,我允许由现前僧团分配……』诸分衣比库等生此念『应如何分衣耶?』诸比库以此事白世尊——『诸比库,我允许先拣择、称量、作好坏、计数比库、结束、置衣份』」。于注疏中「『拣择』者,如是拣择诸布『此粗、此细、此厚、此薄、此已用、此未用、此长如是许、宽如是许』。『称量』者,如是作价值之决定『此值如是许、此值如是许』。『作好坏』者,若一切各各得十十价值,此善。若不得,将值九或八者,与另一价值及二价值者一起结束,以此方便置相等之份,此为义。『计数比库、结束』者,若给予各各时日不足,计数十十比库,结束十十衣份为一束,作一包,如是我允许置衣份,此为义。如是所置诸衣份中,应抛草」如是所说。由此知「于库房衣分配时,应求价值相等,且应作抛草」。
Imasmiṃ pana kathinānisaṃsacīvarabhājane agghasamattaṃ na icchitabbaṃ, kusapāto ca na kātabbo. Tathā hi vuttaṃ kathinakkhandhakaṭṭhakathāyaṃ (mahāva. aṭṭha. 306) ‘‘evaṃ atthate pana kathine sace kathinacīvarena saddhiṃ ābhataṃ ānisaṃsaṃ dāyakā ‘yena amhākaṃ kathinaṃ gahitaṃ, tasseva demā’ti denti, bhikkhusaṅgho anissaro. Atha avicāretvāva datvā gacchanti, bhikkhusaṅgho issaro, tasmā sace kathinatthārakassa sesacīvarānipi dubbalāni honti, saṅghena apaloketvā tesampi atthāya vatthāni dātabbāni, kammavācā pana ekāyeva vaṭṭati. Avasesakathinānisaṃse balavavatthāni vassāvāsikaṭhitikāya dātabbāni. Ṭhitikāya abhāve therāsanato paṭṭhāya dātabbāni’’icceva vuttaṃ, na vuttaṃ ‘‘agghaparicchedaṃ katvā’’ti vā ‘‘kusapāto kātabbo’’ti vā. Tena ñāyati ‘‘kathinānisaṃsacīvarāni vassāvāsikaṭhitikāya vā vuḍḍhatarato vā paṭṭhāyeva dātabbāni, neva agghasamattaṃ kātabbaṃ, na kuso pātetabbo’’ti.
然于此咖提那衣利益衣分配时,不应求价值相等,且不应作抛草。如是于咖提那篇集注疏中说「如是展开咖提那时,若施者与咖提那衣一起持来利益,说『我等给予由谁取我等咖提那者』而施,比库僧团无自在权。若不考察而施后离去,比库僧团有自在权,故若咖提那展开者之余衣亦弱劣,僧团求听后,亦应为彼等之利益给予布,然甘马语仅一即可。余咖提那衣利益之强力布,应给予瓦萨住者定分。定分不存在时,应从长老座起给予」如是所说,未说「作价值决定」或「应作抛草」。由此知「咖提那衣利益衣应从瓦萨住者定分或从长老起给予,既不应作价值相等,亦不应抛草」。
Idāni pana vassāvāsikabhāvena adinnattā vassāvāsikaṭhitikāya akatattā ca kathinatthatacīvarato ca kathinatthārakassa avasesacīvaratthāya dinnavatthato ca avasesakathinānisaṃse balavavatthāni vuḍḍhatarato paṭṭhāya ekassa bhikkhussa ekaṃ vatthaṃ dātabbaṃ, tesu pana varaṃ varaṃ vuḍḍhassa dātabbaṃ . Kathaṃ viññāyatīti ce? ‘‘Pacchimavassūpanāyikadivase pana sace kālaṃ ghosetvā sannipatite saṅghe koci dasahatthaṃ vatthaṃ āharitvā vassāvāsikaṃ deti, āgantuko sace bhikkhusaṅghatthero hoti, tassa dātabbaṃ. Navako ce hoti, sammatena bhikkhunā saṅghatthero vattabbo ‘sace, bhante, icchatha, paṭhamabhāgaṃ muñcitvā idaṃ vatthaṃ gaṇhathā’ti. Amuñcantassa na dātabbaṃ. Sace pana pubbe gāhitaṃ muñcitvā gaṇhāti, dātabbaṃ. Eteneva upāyena dutiyattherato paṭṭhāya parivattetvā pattaṭṭhāne āgantukassa dātabbaṃ. Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthuṃ, laddhaṃ laddhaṃ eteneva upāyena vissajjāpetvā yāva āgantukassa samakaṃ hoti, tāva dātabbaṃ. Tena pana samake laddhe avasiṭṭho anubhāgo therāsane dātabbo’’ti senāsanakkhandhakaṭṭhakathāyaṃ (cūḷava. aṭṭha. 318) vacanato taṃsaṃvaṇṇanābhūtāyaṃ vimativinodaniyañca (vi. vi. ṭī. cūḷavagga 2.318) ‘‘āgantuko sace bhikkhūti cīvare gāhite pacchā āgato āgantuko bhikkhu. Pattaṭṭhāneti vassaggena pattaṭṭhāne. Paṭhamavassūpagatāti āgantukassa āgamanato puretarameva pacchimikāya vassūpanāyikāya vassūpagatā. Laddhaṃ laddhanti dāyakānaṃ santikā āgatāgatasāṭaka’’nti vacanato, vajirabuddhiṭīkāyañca (vajira. ṭī. cūḷavagga 318) ‘‘paṭhamabhāgaṃ muñcitvāti idaṃ ce paṭhamagāhitavatthuto mahagghaṃ hotīti likhita’’nti vacanato ca viññāyati. Evaṃ aṭṭhakathāyaṃ ṭīkāsu ca vassāvāsikadāne pacchā ābhataṃ mahagghavatthaṃ mahātherato paṭṭhāya parivattetvā tehi anicchitaṃyeva vassaggena pattassa pacchā āgatassa bhikkhuno dātabbabhāvassa vuttattā varaṃ varaṃ vuḍḍhassa dātabbanti viññāyati.
今因未以瓦萨住者性给予,未作瓦萨住者定分,从咖提那展开衣及为咖提那展开者余衣利益所施之布,余咖提那衣利益之强力布,应从长老起给予一比库一布,于彼等中,应给予长老最胜者。如何知耶?「然于最后瓦萨入日,若宣告时间,僧团集合,有人持来十肘布施瓦萨住者衣,若客比库是比库僧团长老,应给予彼。若是新者,被认可之比库应对僧团长老说『尊者,若欲,舍第一份,取此布』。若不舍,不应给予。然若舍先前所取而取,应给予。以此方便,从第二长老起转换,应于得处给予客比库。若第一瓦萨入者未得二、三、四、五布,每得一布,以此方便令舍,直至与客比库相等,应给予。然于彼相等时所得,剩余之份应给予长老座」依住处篇集注疏之语,于彼赞同之疑惑遣除中「『若客比库』者,于衣取后来之客比库。『得处』者,依瓦萨于得处。『第一瓦萨入者』者,从客比库来之前,于最后瓦萨入日瓦萨入者。『每得』者,从施者处来之来去布」之语,及于瓦基拉佛智疏中「『舍第一份』者,此若比第一所取布价高,如是所写」之语,如是知之。如是于注疏、诸疏中,说瓦萨住者衣施与时,后持来之高价布,从大长老起转换,彼等所不欲者,应依瓦萨给予得处后来之比库,故知应给予长老最胜者。
‘‘Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthu’’nti vatthagaṇanāya eva vuttattā, agghagaṇanāya avuttattā ca kathinānisaṃsavatthassa ca vassāvāsikagatikabhāvassa vacanato kathinānisaṃsavatthāni vatthagaṇanāvaseneva bhājetabbāni, na agghasamabhāvenāti ca daṭṭhabbāni, teneva ca kāraṇena ‘‘yo bahūni kathinānisaṃsavatthāni deti, tassa santakeneva attharitabba’’nti (mahāva. aṭṭha. 306) vuttaṃ. Bahūni hi kathinānisaṃsavatthāni vibhajanakāle saṅghassa upakārakāni hontīti.
因仅以「若第一瓦萨入者未得二、三、四、五布」布之计数而说,未以价值计数说,及依咖提那衣利益布有瓦萨住者去处性之语,咖提那衣利益诸布应仅以布计数方式分配,非以价值相等性,如是应见,以此理由,说「施多咖提那衣利益布者,应以满意者展开」。因多咖提那衣利益布于分配时对僧团有利益。
Pāḷiaṭṭhakathādīhi, netvā vuttaṃ vinicchayaṃ;
依圣典、注疏等,引导所说之决择。
Kathine cīvare mayhaṃ, cintayantu vicakkhaṇā.
「关于咖提那衣,愿诸智者为我思量。」
Cintayitvā punappunaṃ, yuttaṃ ce dhārayantu taṃ;
「再三思量后,若适当,则持守之;」
Ayuttañce ito aññaṃ, pariyesantu kāraṇanti.
「若不适当,则从此寻求其他理由。」
‘‘Yo ca tattha cīvaruppādo, so nesaṃ bhavissatī’’ti cīvarasseva atthatakathinānaṃ bhikkhūnaṃ santakabhāvassa bhagavatā vuttattā cīvarato aññāni saṅghaṃ uddissa dinnāni piṇḍapātādīni vatthūni upacārasīmaṃ paviṭṭhassa āgatāgatassa saṅghassa santakaṃ honti. Tathā hi vuttaṃ aṭṭhakathāyaṃ (mahāva. aṭṭha. 306) ‘‘kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti , ānisaṃso pana itaresaṃyeva hotī’’ti. ‘‘Anujānāmi, bhikkhave, sāmaṇerānaṃ upaḍḍhapaṭivīsaṃ dātu’’nti (mahāva. 343) pāṭhaṃ upanissāya kathinānisaṃsacīvarampi sāmaṇerānaṃ upaḍḍhapaṭivīsaṃyeva denti, na panevaṃ kātabbaṃ. Bhaṇḍāgāre ṭhapitañhi akālacīvarameva sāmaṇerānaṃ upaḍḍhapaṭivīsaṃ katvā dātabbaṃ. Vassāvāsikakathinānisaṃsādikālacīvaraṃ pana samakameva dātabbaṃ. Vuttañhetaṃ cīvarakkhandhakaṭṭhakathāyaṃ (mahāva. aṭṭha. 343) ‘‘sāmaṇerānaṃ upaḍḍhapaṭivīsanti ettha ye sāmaṇerā attissarā bhikkhusaṅghassa kattabbakammaṃ na karonti, uddesaparipucchāsu yuttā ācariyupajjhāyānaṃyeva vattapaṭipattiṃ karonti, aññesaṃ na karonti, etesaṃyeva upaḍḍhabhāgo dātabbo. Ye pana purebhattañca pacchābhattañca bhikkhusaṅghasseva kattabbakiccaṃ karonti, tesaṃ samako dātabbo. Idañca piṭṭhisamaye uppannena bhaṇḍāgāre ṭhapitena akālacīvareneva kathitaṃ, kālacīvaraṃ pana samakameva dātabba’’nti.
「凡于彼处所生之衣,将成为彼等之物」,因世尊说明了对已展咖提那衣之比库们而言衣为现存物之状态,故除衣以外,为僧团而施之钵食等物品,对进入近行界之来来去去的僧团而言,成为现存物。如是于注疏中说:「展咖提那衣后,受用布施后将离去,然利益唯属其余者。」依「诸比库,我允许给沙玛内拉们半份二十五」之文,咖提那利益衣亦给沙玛内拉们半份二十五,然不应如是作。因储藏于库房之非时衣,应作半份二十五后给沙玛内拉们。然雨安居咖提那利益等时衣,应平等给予。此于衣篇集注疏中说:「『给沙玛内拉们半份二十五』,此中,凡自主之沙玛内拉,不作比库僧团应作之甘马,适于诵习问答,唯对老师与依止师作侍奉行仪,不对其他人作,应给此等半份。然凡于午前与午后为比库僧团作应作之事务者,应给彼等平等份。此仅就后时所生、储藏于库房之非时衣而说,然时衣应平等给予。」
Kacci nu kho sāmaṇerā vassaṃ upagatā, yena ānisaṃsaṃ labheyyunti? Āma upagatāti. Kathaṃ viññāyatīti? ‘‘Atha cattāro bhikkhū upagatā, eko paripuṇṇavasso sāmaṇero, so ce pacchimikāya upasampajjati, gaṇapūrako ceva hoti, ānisaṃsañca labhatī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 306) vacanato vajirabuddhiṭīkāyañca (vajira. ṭī. mahāvagga 306) ‘‘pacchimikāya upasampanno paṭhamapavāraṇāya pavāretumpi labhati, vassiko ca hoti, ānisaṃsañca labhatīti sāmaṇerānaṃ vassūpagamanaṃ anuññātaṃ hoti. Sāmaṇerā kathinānisaṃsaṃ labhantīti vadantī’’ti vacanatoti.
「沙玛内拉们是否入雨安居,以致获得利益?」「是,已入。」「如何得知?」因注疏中之语句:「若四位比库已入,一位圆满雨安居之沙玛内拉,若彼于最后日达上,既成为足数者,亦获得利益」,及金刚智复注中之语句:「于最后日达上者,于第一次自恣时亦得自恣,且为雨安居者,亦获得利益,故沙玛内拉们之入雨安居是被允许的。沙玛内拉们获得咖提那利益,如是说。」
Tatruppādesu kathinānisaṃsesu yadi ārāmikā taṇḍulādīhi vatthāni cetāpenti, vatthehipi taṇḍulādīni cetāpenti, tattha kathaṃ paṭipajjitabbanti? Vibhajanakāle vijjamānavatthuvasena kātabbaṃ. Tathā hi vuttaṃ vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 306) ‘‘tatruppādena taṇḍulādinā vatthūsu cetāpitesu atthatakathinānameva tāni vatthāni pāpuṇanti. Vatthehi pana taṇḍulādīsu cetāpitesu sabbesaṃ tāni pāpuṇantīti vutta’’nti. ‘‘Sace pana ekasīmāyaṃ bahū vihārā hontī’’ti ettha katarasīmā adhippetāti? Upacārasīmā. Upacārasīmāyaṃyeva hi saṅghalābhavibhajanādikaṃ sijjhati. Vuttañhetaṃ vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 306) ‘‘kathinatthatasīmāyanti upacārasīmaṃ sandhāya vuttaṃ, upacārasīmaṭṭhassa matakacīvarādibhāgiyatāya baddhasīmāya tatruppādābhāvato viññeyyametaṃ ‘upacārasīmāva adhippetā’ti’’.
「于彼等所生之咖提那利益中,若园丁们以米等换取物品,以物品换取米等,于彼处应如何行?」应依分配时现存物品之方式而作。如是于金刚智复注中说:「以彼处所生之米等换取物品时,唯已展咖提那衣者获得彼等物品。然以物品换取米等时,一切人获得彼等,如是说。」「若于一界中有众多寺院」,此中何界为所指?近行界。因唯于近行界中,僧团利益之分配等得以成就。此于金刚智复注中说:「『于已展咖提那衣之界』,就近行界而说,因近行界住者有死者衣等之应分性,于结界则无彼处所生,应知此『近行界为所指』。」
Evaṃ kathinatthāraṃ dassetvā saṅghe rucitāya mātikāpalibodhaubbhāre adassetvāva ante ānisaṃsaṃ dassetuṃ ‘‘atthatakathinānaṃ vo bhikkhave’’tiādimāha. Tattha aṭṭhavidhā mātikā pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārāti. Tattha atthatakathino bhikkhu katapariyositaṃ cīvaraṃ ādāya ‘‘imaṃ vihāraṃ na paccessāmī’’ti pakkamati, tassa bhikkhuno upacārasīmātikkameneva kathinubbhāro bhavati, pañcānisaṃsāni alabhaneyyo hoti. Ayaṃ kathinubbhāro pakkamanamevassa antabhūtattā pakkamanantiko nāma hoti.
如是显示咖提那衣舍后,为了显示利益,在末尾说「诸比库,对于已舍咖提那衣者」等,而未显示僧团同意的母论舍法。其中,母论有八种:离去舍、完成舍、决意舍、失坏舍、听闻舍、期望断舍、越界舍、与衣俱舍。其中,已舍咖提那衣的比库,取已作完成的衣,离去时想「我将不回此住处」,该比库仅以越出近行界即成咖提那衣舍,不得五种利益。此咖提那衣舍因离去本身即是其终结,故名为离去舍。
Atthatakathino bhikkhu aniṭṭhitameva attano bhāgabhūtaṃ cīvaraṃ ādāya aññaṃ vihāraṃ gato, tassa bahiupacārasīmagatassa evaṃ hoti ‘‘imasmiṃyeva vihāre imaṃ cīvaraṃ kāressāmi, na purāṇavihāraṃ paccessāmī’’ti, so bahisīmāyameva taṃ cīvaraṃ kāreti, tassa bhikkhuno tasmiṃ cīvare niṭṭhite kathinubbhāro hoti. Ayaṃ kathinubbhāro cīvaraniṭṭhānamevassa antoti niṭṭhānantiko nāma.
已舍咖提那衣的比库,取尚未完成的属于自己份额的衣,前往另一住处,当他到达外近行界时,如是想「我将在此住处作此衣,不回旧住处」,他即在外界作该衣,该比库在该衣完成时,咖提那衣舍即成立。此咖提那衣舍因衣的完成本身即是其终结,故名为完成舍。
Bhikkhu atthatakathino akatacīvaramādāya pakkamati, tassa bahiupacārasīmagatassa evaṃ hoti ‘‘imaṃ cīvaraṃ neva kāressāmi, porāṇavihārañca na paccessāmī’’ti, tassa bhikkhuno tena sanniṭṭhānena kathinubbhāro hoti. Ayaṃ kathinubbhāro sanniṭṭhānamevassa antoti sanniṭṭhānantiko nāma.
比库已舍咖提那衣,取未作的衣离去,当他到达外近行界时,如是想「我将不作此衣,也不回旧住处」,该比库以该决意即成咖提那衣舍。此咖提那衣舍因决意本身即是其终结,故名为决意舍。
Atthatakathino bhikkhu akatameva cīvaraṃ ādāya pakkamati, bahisīmagatassa tassa evaṃ hoti ‘‘idhevimaṃ cīvaraṃ kāressāmi, na ca porāṇavihāraṃ paccessāmī’’ti, tassa cīvaraṃ kurumānaṃ corādīhi nassati, agyādīhi vinassati, kathinubbhāro hoti. Ayaṃ kathinubbhāro nāsanamevassa antoti nāsanantiko nāma.
已舍咖提那衣的比库,取未作的衣离去,当他到达外界时,如是想「我将在此作此衣,但不回旧住处」,当他正在作衣时,衣被盗贼等失坏,或被火等毁坏,咖提那衣舍即成立。此咖提那衣舍因失坏本身即是其终结,故名为失坏舍。
Atthatakathino bhikkhu akatacīvaramādāya ‘‘imaṃ vihāraṃ paccessāmī’’ti cintetvā pakkamati , tassa bahisīmagatassa evaṃ hoti ‘‘idhevimaṃ cīvaraṃ kāressāmī’’ti, so katacīvaro suṇāti ‘‘vihāre kira saṅghena kathinaṃ ubbhata’’nti, tena savanamattenassa kathinaṃ ubbhataṃ hoti. Ayaṃ kathinabbhāro savanamevassa antoti savanantiko nāma.
已舍咖提那衣的比库,取未作的衣,思惟「我将回此住处」而离去,当他到达外界时,如是想「我将在此作此衣」,他作衣后听闻「听说僧团在住处已舍咖提那衣」,仅以该听闻,他的咖提那衣即已舍。此咖提那衣舍因听闻本身即是其终结,故名为听闻舍。
Atthatakathino bhikkhu aññattha paccāsācīvarakāraṇā pakkamati, tassa bahisīmagatassa evaṃ hoti ‘‘idha bahisīmāyameva cīvarapaccāsaṃ payirupāsāmi, na vihāraṃ paccessāmī’’ti, so tattheva taṃ cīvarapaccāsaṃ payirupāsati, so taṃ cīvarapaccāsaṃ alabhamāno cīvarāsā pacchijjati, teneva tassa bhikkhuno kathinubbhāro bhavati. Ayaṃ kathinubbhāro āsāvacchedasahitattā āsāvacchediko nāma.
已舍咖提那衣的比库,为了在他处期望衣之缘故而离去,当他到达外界时,如是想「我将在此外界本身亲近衣的期望,不回住处」,他即在该处亲近该衣的期望,当他未得该衣的期望时,衣的期望断绝,仅以此该比库的咖提那衣舍即成立。此咖提那衣舍因伴随期望断绝,故名为期望断舍。
Atthatakathino bhikkhu akatacīvaraṃ ādāya ‘‘imaṃ vihāraṃ paccessāmī’’ti cintetvā pakkamati, so bahisīmagato taṃ cīvaraṃ kāreti, so katacīvaro ‘‘vihāraṃ paccessāmī’’ti cintento bahiupacārasīmāyameva kathinubbhārakālaṃ vītināmeti, tassa kathinubbhāro bhavati. Ayaṃ kathinubbhāro cīvarakālassa antimadivasasaṅkhātāya sīmāya atikkantattā sīmātikkantiko nāma.
已展咖提那衣的比库,携带未制成的衣,思惟「我将前往此住处」而出发。他到达界外后制作该衣。他制成衣后,思惟「我将前往住处」,却在外近行界内度过了咖提那衣收藏时。对他而言,咖提那衣收藏发生。此咖提那衣收藏,因超越了衣时最后一日所计算的界,名为「界超越收藏」。
Atthatakathino bhikkhu cīvaraṃ ādāya ‘‘imaṃ vihāraṃ paccessāmī’’ti cintetvā pakkamati, so katacīvaro ‘‘vihāraṃ paccessāmī’’ti cintento paccāgantvā vihāre kathinubbhāraṃ pappoti, tassa bhikkhuno vihāre bhikkhūhi saha kathinubbhāro bhavati. Ayaṃ kathinubbhāro vihāre bhikkhūhi saha katattā sahubbhāro nāma. Ayaṃ aṭṭhavidho kathinubbhāro aṭṭha mātikā nāma. Vuttañhetaṃ kathinakkhandhakapāḷiyaṃ (mahāva. 310) ‘‘aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya pakkamanantikā niṭṭhānantikā sanniṭṭhānantikā nāsanantikā savanantikā āsāvacchedikā sīmātikkantikā sahubbhārāti. Bhikkhu atthatakathino katacīvaramādāya pakkamati ‘na paccessa’nti, tassa bhikkhuno pakkamanantiko kathinubbhāro’’tiādi, vinayavinicchayappakaraṇe ca –
已展咖提那衣的比库,携带衣,思惟「我将前往此住处」而出发。他制成衣后,思惟「我将前往住处」,返回后在住处达到咖提那衣收藏。对该比库而言,在住处与诸比库一同发生咖提那衣收藏。此咖提那衣收藏,因在住处与诸比库一同作,名为「共收藏」。此八种咖提那衣收藏名为「八母句」。因为在咖提那篇集巴利中说:「诸比库,此八母句为咖提那衣之收藏:出发边际、完成边际、决定边际、失坏边际、听闻边际、期望断绝、界超越、共收藏。比库已展咖提那衣,携带已制成的衣出发,『不将返回』,对该比库而言,为出发边际咖提那衣收藏」等。在律决择论中亦云:
‘‘Pakkamanañca niṭṭhānaṃ, sanniṭṭhānañca nāsanaṃ;
「出发与完成,决定与失坏;
Savanamāsā ca sīmā ca, sahubbhāroti aṭṭhimā’’ti. (vi. vi. 2709);
听闻、期望、界,及共收藏,此八者。」
Palibodho duvidho āvāsapalibodho, cīvarapalibodhoti. Tattha ‘‘yasmiṃ vihāre kathinaṃ atthataṃ hoti, tasmiṃ vasissāmī’’ti aññattha gacchantopi ‘‘puna taṃ vihāraṃ āgacchissāmī’’ti sāpekkho hoti. Ayaṃ āvāsapalibodho nāma. Tassa bhikkhuno cīvaraṃ akataṃ vā hoti apariyositaṃ vā, ‘‘aññato cīvaraṃ lacchāmī’’ti āsā vā anupacchinnā hoti. Ayaṃ cīvarapalibodho nāma. Vuttañhetaṃ kathinakkhandhake (mahāva. 325) ‘‘katame ca, bhikkhave, dve kathinassa palibodhā? Āvāsapalibodho ca cīvarapalibodho ca. Kathañca, bhikkhave, āvāsapalibodho hoti? Idha, bhikkhave, bhikkhu vasati vā tasmiṃ āvāse, sāpekkho vā pakkamati ‘paccessa’nti, evaṃ kho, bhikkhave, āvāsapalibodho hoti. Kathañca, bhikkhave, cīvarapalibodho hoti? Idha, bhikkhave, bhikkhuno cīvaraṃ akataṃ vā hoti vippakataṃ vā, cīvarāsā vā anupacchinnā, evaṃ kho, bhikkhave, cīvarapalibodho hotī’’ti.
障碍有二种:住处障碍、衣障碍。其中,「我将住在展咖提那衣的住处」,即使前往他处,仍期待「我将再来该住处」。此名为「住处障碍」。该比库的衣未制成或未完成,或「我将从他处获得衣」的期望未断绝。此名为「衣障碍」。因为在咖提那篇集中说:「诸比库,何为咖提那衣之二障碍?住处障碍与衣障碍。诸比库,如何为住处障碍?诸比库,于此,比库住在该住处,或期待而出发『将返回』,诸比库,如是为住处障碍。诸比库,如何为衣障碍?诸比库,于此,比库的衣未制成或未完成,或衣之期望未断绝,诸比库,如是为衣障碍。」
Ubbhāro duvidho aṭṭhamātikāubbhāraantarubbhāravasena. Tattha bahiupacārasīmagatānaṃ bhikkhūnaṃ vasena vuttā satta kathinubbhārā ca bahiupacārasīmaṃ gantvā nivattetvā kathinatthatavihāre antarubbhāraṃ patvā bhikkhūhi saha antarubbhārassa katattā sahubbhārasaṅkhāto eko kathinubbhāro cāti ime aṭṭha kathinubbhārā aṭṭhamātikāya paviṭṭhattā aṭṭhamātikāubbhāro nāma. Bahisīmaṃ agantvā tasmiṃyeva vihāre nisīditvā kathinubbhāraṃ ñattidutiyakammavācāya kathinubbhāro aṭṭhamātikāya appaviṭṭho hutvā kālaparicchedaṃ appatvā antarāyeva katattā antarubbhāro nāma.
收藏有二种:依八母句收藏与中间收藏。其中,依到达外近行界的诸比库所说的七种咖提那衣收藏,以及前往外近行界后折返,到达展咖提那衣住处的中间收藏,因与诸比库一同作中间收藏而计为共收藏的一种咖提那衣收藏,此八种咖提那衣收藏因进入八母句,名为「八母句收藏」。未前往外界,坐在该住处本身,以白二甘马语作咖提那衣收藏,此咖提那衣收藏未进入八母句,未达时限而在中间作,名为「中间收藏」。
Antarubbhārasahubbhārā ñattidutiyakammavācāyeva katā, evaṃ sante ko tesaṃ visesoti? Antarubbhāro bahisīmaṃ agantvā antosīmāyameva ṭhitehi bhikkhūhi kato. Sahubbhāro bahisīmaṃ gatena bhikkhunā paccāgantvā taṃ antarubbhāraṃ patvā tehi antosīmaṭṭhehi bhikkhūhi saha katoti ayametesaṃ viseso. Pakkamanantikādayo satta kathinubbhārā na kammavācāya katā, kevalaṃ dvinnaṃ palibodhānaṃ upacchedena pañcahi ānisaṃsehi vigatattā kathinubbhārā nāma honti. Vuttañhetaṃ ācariyabuddhadattattherena vinayavinicchaye –
「内舍」与「伴舍」二者皆以白二甘马语而作,如是,此二者有何差别?「内舍」者,未前往界外,仅由住于界内之诸比库所作。「伴舍」者,由前往界外之比库返回后,到达彼「内舍」处,与彼等住于界内之诸比库共同作。此为此二者之差别。「出发舍」等七种咖提那舍,非以甘马语而作,仅因断除二种障碍,由五种利益已离去故,名为「咖提那舍」。此于老师佛德德长老之《律决择》中已说——
‘‘Aṭṭhannaṃ mātikānaṃ vā, antarubbhāratopi vā;
「八种母题,或内舍,
Ubbhārāpi duve vuttā, kathinassa mahesinā’’ti.
大仙说咖提那之舍有二种。」
Taṭṭīkāyampi ‘‘aṭṭhannaṃ mātikānanti bahisīmagatānaṃ vasena vuttā. Pakkamanantikādayo satta mātikā bahisīmaṃ gantvā antarubbhāraṃ sampattassa vasena vuttā, sahubbhāro imāsaṃ aṭṭhannaṃ mātikānaṃ vasena ca. Antarubbhāratopi vāti bahisīmaṃ agantvā tattheva vasitvā kathinubbhārakammena ubbhatakathinānaṃ vasena labbhanato antarubbhāroti mahesinā kathinassa ubbhārā duve vuttāti yojanā. Bahisīmaṃ gantvā āgatassa vasena saubbhāro, bahisīmaṃ agatānaṃ vasena antarubbhāroti ekoyeva ubbhāro dvidhā vutto’’ti vuttaṃ.
于彼复注中亦说:「『八种母题』者,依前往界外者而说。『出发舍』等七种母题,依前往界外后到达内舍者而说。『伴舍』依此八种母题而说。『或内舍』者,未前往界外,住于彼处,以咖提那舍甘马而舍咖提那者,因可得故名『内舍』,大仙说咖提那之舍有二种,此为连结。依前往界外后归来者为『伴舍』,依未前往界外者为『内舍』,一种舍以二种方式而说。」如是已说。
Kasmā pana antarubbhāravasena kammavācāya kathinaṃ ubbhatanti? Mahādānaṃ dātukāmehi upāsakehi āgatassa saṅghassa akālacīvaraṃ dātukāmehi yācitattā. Vuttañhi bhikkhunīvibhaṅgapāḷiyaṃ (pāci. 925) ‘‘tena kho pana samayena aññatarena upāsakena saṅghaṃ uddissa vihāro kārāpito hoti, so tassa vihārassa mahe ubhatosaṅghassa akālacīvaraṃ dātukāmo hoti. Tena kho pana samayena ubhatosaṅghassa kathinaṃ atthataṃ hoti. Atha kho so upāsako saṅghaṃ upasaṅkamitvā kathinuddhāraṃ yācī’’tiādi. Kathaṃ pana kammavācā kātabbāti? ‘‘Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ, saṅgho kathinaṃ uddhareyya, esā ñatti. Suṇātu me, bhante, saṅgho, saṅgho kathinaṃ uddharati. Yassāyasmato khamati kathinassa uddhāro, so tuṇhassa. Yassa nakkhamati, so bhāseyya. Ubbhataṃ saṅghena kathinaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti evaṃ kātabbāti. Vuttañhi bhikkhunīvibhaṅge ‘‘anujānāmi, bhikkhave, kathinaṃ uddharituṃ, evañca pana, bhikkhave, kathinaṃ uddharitabbaṃ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo – suṇātu me…pe… dhārayāmī’’ti.
然而,为何以内舍方式,以甘马语舍咖提那?因欲施大施之诸近事男,向已来之僧团,欲施非时衣而请求故。于《比库尼分别》圣典中已说:「尔时,某近事男为僧团建造精舍,彼欲于彼精舍之大会中,向二部僧施非时衣。尔时,二部僧之咖提那已展开。时,彼近事男诣僧团处,请求舍咖提那。」等。然而,甘马语应如何作?「诸大德,请僧团听我说,若僧团适时,僧团应舍咖提那,此为白。诸大德,请僧团听我说,僧团舍咖提那。若具寿认可舍咖提那,彼应默然。若不认可,彼应说。僧团已舍咖提那,僧团认可,故默然,我如是持。」应如是作。于《比库尼分别》中已说:「诸比库,我允许舍咖提那,诸比库,咖提那应如是舍。应由有能力之善巧比库令僧团知:『请听我说……乃至……我持。』」
Etena ca kathinubbhārena pubbe kataṃ kathinadussadānañattidutiyakammavācaṃ ubbhatanti vadanti, na pana kathinadussadānañattidutiyakammaṃ ubbhataṃ, atha kho atthārakammamevāti daṭṭhabbaṃ. Yadi hi kathinadussadānañattidutiyakammaṃ ubbhataṃ bhaveyya, tāya kammavācāya kathinadussadānassa sijjhanato imāya kathinubbhārakammavācāya taṃ pubbe dinnadussaṃ puna āharāpetabbaṃ siyā, na pañcānisaṃsavigamanaṃ. Yasmā pana imāya kathinubbhārakammavācāya pañcānisaṃsavigamanameva hoti, na pubbe dinnakathinadussassa puna āharāpanaṃ. Tena viññāyati ‘‘pañcānisaṃsalābhakāraṇaṃ attharaṇakammameva imāya kathinabbhārakammavācāya uddharīyati, na kathinadussadānañattidutiyakammavācāti, tasmā kathinubbhārakammavācākaraṇato pacchā saṅghassa uppannaṃ cīvaraṃ akālacīvaraṃ hoti, saṅgho pañcānisaṃse na labhati, cīvaraṃ sabbasaṅghikaṃ hutvā āgatāgatassa saṅghassa bhājanīyaṃ hotīti daṭṭhabbaṃ. Ayamattho kathinadussadānañattidutiyakammavācāya ca kathinubbhārakammavācāya ca atthañca adhippāyañca suṭṭhu vinicchinitvā pubbāparaṃ saṃsanditvā paccetabboti.
以此咖提那舍,彼等说先前所作之咖提那衣施白二甘马被舍,然而,应见非咖提那衣施白二甘马被舍,而是展开甘马被舍。若咖提那衣施白二甘马被舍,因以彼甘马语咖提那衣施成就故,以此咖提那舍甘马语,彼先前所施之衣应再取回,非五种利益之离去。然而,因以此咖提那舍甘马语,仅五种利益之离去,非先前所施咖提那衣之再取回。由此应知:「令获得五种利益之因——展开甘马,以此咖提那舍甘马语被舍,非咖提那衣施白二甘马语。」故,从作咖提那舍甘马语之后,僧团所得之衣为非时衣,僧团不得五种利益,衣成为一切僧伽所有,成为来来去去之僧团应分之物,应如是见。此义,善加决择咖提那衣施白二甘马语与咖提那舍甘马语之义与意趣,前后相连而应了知。」
Ettha siyā – kathinubbhāraṃ yācantānaṃ sabbesaṃ kathinubbhāro dātabbo, udāhu ekaccānanti, kiñcettha – yadi tāva sabbesaṃ dātabbo, kathinubbhārakammena pañcānisaṃsavigamanato saṅghassa lābhantarāyo bhaveyya, atha ekaccānaṃ mukholokanaṃ viya siyāti? Yadi kathinatthāramūlakalābhato kathinubbhāramūlakalābho mahanto bhaveyya, tesaṃ yācantānaṃ kathinubbhāro dātabbo. Yadi appako, na dātabbo. Yadi samo, kulappasādatthāya dātabboti. Tathā hi vuttaṃ aṭṭhakathāyaṃ (pāci. aṭṭha. 927) ‘‘kīdiso kathinuddhāro dātabbo, kīdiso na dātabboti? Yassa atthāramūlako ānisaṃso mahā, ubbhāramūlako appo, evarūpo na dātabbo. Yassa pana atthāramūlako ānisaṃso appo, ubbhāramūlako mahā, evarūpo dātabbo. Samānisaṃsopi saddhāparipālanatthaṃ dātabbovā’’ti. Imināpi viññāyati ‘‘pañcānisaṃsānaṃ kāraṇabhūtaṃ atthārakammameva uddharīyati, na kathinadussadānabhūtaṃ ñattidutiyakamma’’nti.
于此或有疑问:对所有请求收咖提那衣者,是否应给予收咖提那衣?抑或仅对某些人?此中如何?若首先对所有人都应给予,则因收咖提那衣甘马而使五种利益消失,对僧团而言将成为利益的障碍。若仅对某些人,岂非如同看人脸色?若由展咖提那衣根本所得利益,比由收咖提那衣根本所得利益为大,则对彼等请求者应给予收咖提那衣。若为小,则不应给予。若相等,则为俗家信心之故应给予。如是于注疏中说:『何种收咖提那衣应给予,何种不应给予?若展衣根本之利益大,收衣根本之利益小,如是者不应给予。若展衣根本之利益小,收衣根本之利益大,如是者应给予。即使利益相等者,为护持信心之故亦应给予。』由此亦可知:『作为五种利益之因的展衣甘马本身被收起,而非作为咖提那衣布施的白二甘马。』
Ānisaṃsakathāyaṃ pañcāti idāni vuccamānā anāmantacārādayo pañca kiriyā. Kappissantīti kappā bhavissanti, anāpattikāraṇā bhavissantīti attho. Anāmantacāroti anāmantetvā caraṇaṃ. Yo hi dāyakehi bhattena nimantito hutvā sabhatto samāno vihāre santaṃ bhikkhuṃ anāmantetvā kulesu cārittaṃ āpajjati, tassa bhikkhuno cārittasikkhāpadena pācittiyāpatti hoti, sā āpatti atthatakathinassa na hotīti attho. Tattha cārittasikkhāpadaṃ nāma ‘‘yo pana bhikkhu nimantito sabhatto samāno santaṃ bhikkhuṃ anāpucchā purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjeyya aññatra samayā, pācittiyaṃ. Tatthāyaṃ samayo cīvaradānasamayo cīvarakārasamayo, ayaṃ tattha samayo’’ti acelakavagge pañcamasikkhāpadaṃ (pāci. 299-300). Cīvaravippavāsoti tiṇṇaṃ cīvarānaṃ aññatarena vā sabbena vā vinā hatthapāse akatvā aruṇuṭṭhāpanaṃ, evaṃ karotopi dutiyakathinasikkhāpadena āpatti na hotīti adhippāyo. Tattha ca dutiyakathinasikkhāpadaṃ nāma ‘‘niṭṭhitacīvarasmiṃ pana bhikkhunā ubbhatasmiṃ kathine ekarattampi ce bhikkhu ticīvarena vippavaseyya aññatra bhikkhusammutiyā, nissaggiyaṃ pācittiya’’nti āgataṃ nissaggiyesu dutiyasikkhāpadaṃ (pārā. 472).
于利益之说中,『五』者,即今所说的不告辞游行等五种行为。『将成为允许』者,将成为允许,意为将成为无犯之因。『不告辞游行』者,不告辞而游行。若被施主以食邀请而已食之比库,不告辞住于寺院之比库而于俗家行游行,彼比库因游行学处而有巴吉帝亚罪,彼罪对已展咖提那衣者不生,此为其义。其中游行学处名为:『若比库受邀请而已食,不问住于寺院之比库,于食前或食后于俗家行游行者,除适时外,为巴吉帝亚。此中适时者:衣施与时、作衣时,此为其适时。』此为裸行品第五学处。『离衣宿』者,不将三衣中任一或全部置于手臂所及处而令黎明升起,如是行者因第二咖提那衣学处亦无罪,此为所指。其中第二咖提那衣学处名为:『衣已竟之比库,咖提那衣已收,若比库离三衣而宿,即使一夜,除比库许可外,为尼萨耆亚巴吉帝亚。』此为尼萨耆亚中第二学处。
Gaṇabhojananti etena gaṇabhojanasikkhāpadena anāpatti vuttāti sambandho. Tattha gaṇabhojanaṃ nāma ‘‘amhākaṃ bhattaṃ dethā’’ti bhikkhūnaṃ viññattiyā vā ‘‘amhākaṃ bhattaṃ gaṇhathā’’ti dāyakānaṃ nimantanena vā akappiyavohārena cattāro vā atirekā vā bhikkhū ekato paṭiggaṇhitvā ekato bhuñjanaṃ. Gaṇabhojanasikkhāpadaṃ nāma ‘‘gaṇabhojane aññatra samayā pācittiyaṃ. Tatthāyaṃ samayo gilānasamayo cīvaradānasamayo cīvarakārasamayo addhānagamanasamayo nāvābhiruhanasamayo mahāsamayo samaṇabhattasamayo, ayaṃ tattha samayo’’ti āgataṃ bhojanavagge dutiyasikkhāpadaṃ (pāci. 215). Anadhiṭṭhitaṃ avikappitaṃ vaṭṭatīti paṭhamakathinasikkhāpadena āpatti na hotīti adhippāyo. Tattha paṭhamakathinasikkhāpadaṃ nāma ‘‘niṭṭhitacīvarasmiṃ pana bhikkhunā ubbhatasmiṃ kathine dasāhaparamaṃ atirekacīvaraṃ dhāretabbaṃ, taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti āgataṃ nissaggiyesu paṭhamasikkhāpadaṃ (pārā. 472). Kathinatthatasīmāyāti upacārasīmaṃ sandhāya vuttaṃ. Matakacīvaranti matassa cīvaraṃ. Tatruppādenāti saṅghasantakena ārāmuyyānakhettavatthuādinā. Yaṃ saṅghikaṃ cīvaraṃ uppajjati, taṃ tesaṃ bhavissatīti iminā cīvarameva kathinatthārakānaṃ bhikkhūnaṃ santakaṃ hoti, tato aññaṃ piṇḍapātabhesajjādikaṃ āgatāgatassa saṅghassa santakaṃ hotīti dasseti.
『别众食』者,由此别众食学处说无犯,此为关联。其中别众食名为:以比库们『请给我们食』之告知,或以施主们『请取我们的食』之邀请,或以不允许之言说,四位或更多比库一起接受、一起食用。别众食学处名为:『别众食者,除适时外,为巴吉帝亚。此中适时者:病时、衣施与时、作衣时、道路行时、船乘时、大众时、沙门食时,此为其适时。』此为食品品第二学处。『未确定、未作净者允许』者,因第一咖提那衣学处无罪,此为所指。其中第一咖提那衣学处名为:『衣已竟之比库,咖提那衣已收,最多十日应持长衣,超过者为尼萨耆亚巴吉帝亚。』此为尼萨耆亚中第一学处。『于咖提那衣已展之界内』者,指近行界而说。『死者衣』者,死者之衣。『由彼处所生』者,由僧团所有之园林田地等。凡僧团所有之衣生起,彼将属于彼等,由此仅衣成为咖提那衣已展之比库们的所有,除此之外的钵食药品等成为来到之僧团的所有,如是显示。
Evaṃ aṭṭhaṅgasampanno, lajjī bhikkhu supesalo;
如是具足八支,有惭之比库善巧者,
Kareyya kathinatthāraṃ, ubbhārañcāpi sādhukanti.
应行展咖提那衣,及收衣亦善哉。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律摄庄严之中
Kathinatthāravinicchayakathālaṅkāro nāma · 名为咖提那衣舍弃决疑论庄严
Ekūnatiṃsatimo paricchedo. · 第二十九品。