34. Pakiṇṇakavinicchayakathā · 34. 杂项抉择论
34. Pakiṇṇakavinicchayakathā杂项抉择之论
Evaṃ kammākammavinicchayakathaṃ kathetvā idāni pakiṇṇakavinicchayakathaṃ kathetuṃ ‘‘idāni pakiṇṇakakathā veditabbā’’tiādimāha. Tattha pakārena kiṇṇāti pakiṇṇā, divāseyyāti kathā viya visuṃ visuṃ appavattitvā ekasmiṃyeva paricchede karaṇavasena pavattā gaṇabhojanakathādayo. Pakiṇṇakā sakatthe ka-paccayavasena.
如是说示了业与非业的抉择论之后,现在为了说示杂项抉择论,故说「现在应知杂项论」等。其中,「杂项」者,以种种方式散布之义,如「日卧」之论,因不于各处各处流转,而仅于一章节中以作为之方式流转,如团食论等。「杂项」者,以自义之 ka 后缀。
Tatrāyaṃ pakiṇṇakamātikā –
其中,此杂项母句——
Gaṇabhojanakathā ca, paramparā ca bhojanā;
团食论与辗转食;
Anāpucchā paṃsukūlaṃ, tato acchinnacīvaraṃ.
不请而取尘堆衣,其后不截衣。
Paṭibhānacittaṃ vippa-katabhojanameva ca;
辩才心与已作食;
Uddisantuddisāpentā, tivassantarikā tathā.
教诵与令教诵者,如是三瓦萨间隔。
Dīghāsanaṃ gilānupa-ṭṭhānaṃ maraṇavaṇṇakaṃ;
长时坐、看护病人、死相,
Attapātanamappacca-vekkhitvā nisinnaṃ tathā.
未省察而自投身、如是而坐。
Davāya silāvijjhanaṃ, dāyāḷimpanakaṃ tathā;
以药、以石击穿,以及涂抹毒药,
Micchādiṭṭhikulābhataṃ, gopakadānameva ca.
从邪见家所得、以及给予牧牛者。
Dhammikāyācanā ceva, uccārādīna chaḍḍanaṃ;
如法乞求、以及弃舍大小便等,
Nhāne rukkhaghaṃsanāni, valikādīna dhāraṇaṃ.
沐浴时以树摩擦、持沙等。
Dīghakesā ādāsādi, naccādyaṅgacchedādi ca;
长发、镜等,舞蹈等肢体截断等;
Patto sabbapaṃsukūlaṃ, parissavana naggiyaṃ.
钵、一切尘堆衣、滤水器、裸形。
Gandhapupphaṃ āsittakaṃ, maḷorikekabhājanaṃ;
香、花、涂油、小瓶、单一容器;
Celapati pādaghaṃsī, bījanī chattameva ca.
衣主、足摩擦者、种子、伞亦然。
Nakhālomā kāyabandhā, nivāsanapārupanā;
指甲毛发、身缚带、下衣与上衣;
Kāja dantakaṭṭhañceva, rukkhārohanakampi ca.
编织物、齿木以及攀爬树木。
Chandāropā lokāyatā, khipitaṃ lasuṇaṃ tathā;
韵律学、顺世论、投掷的大蒜亦然;
Na akkamitabbādīni, avandiyā ca vandiyā.
不应践踏等诸事、应礼敬者与不应礼敬者。
Vandanākārakathā ca, āsandādikathāpi ca;
礼敬方式之说、床座等之说亦然;
Uccāsanamahāsanaṃ, pāsādaparibhogakaṃ.
高座、大座、楼阁之受用。
Upāhanaṃ yānañceva, cīvaraṃ chinnacīvaraṃ;
鞋履、车乘、衣、破衣;
Akappiyacīvarañca, cīvarassa vicāraṇā.
不净衣、衣之行持。
Daṇḍakathinakañceva, gahapaticīvaraṃ tathā;
杖咖提那衣以及居士衣,
Chacīvaraṃ rajanādi, atirekañca cīvaraṃ.
六衣、染料等,以及额外衣。
Aṭṭhavaraṃ nisīdanaṃ, adhammakammameva ca;
八种坐具、非法甘马,
Okāso saddhādeyyo ca, santaruttarakopi ca.
处所、信施物,以及铺盖与覆盖。
Cīvaranikkhepo ceva, satthavatthikammaṃ tathā;
衣之舍置以及商队衣甘马,
Nahāpito dasabhāgo, pātheyyaṃ padesopi ca.
理发师、十分之一、路粮以及边地。
Saṃsaṭṭhaṃ pañcabhesajjaṃ, dutiyaṃ vasā mūlakaṃ;
混合的五种药,第二是脂肪根本;
Piṭṭhaṃ kasāva paṇṇañca, phalañca jatu loṇakaṃ.
面粉、煎汁、叶,以及果实、树脂、盐。
Cuṇṇaṃ amanussābādhaṃ, añjanaṃ natthumeva ca;
粉末、非人恼害,眼药以及鼻药;
Dhūmanettaṃ telapākaṃ, sedaṃ lohitamocanaṃ.
熏鼻、油煎,发汗、放血。
Pādabbhañjaṃ gaṇḍābādho, visañca gharadinnako;
足伤、疮肿恼害,毒以及家中所给;
Duṭṭhagahaṇiko paṇḍu-rogo chavidosopi ca.
恶执持、黄病,以及皮肤病。
Abhisannadosakāyo, loṇasuvīrako tathā;
身体流脓者,盐与酸粥亦如是;
Antovutthādikathā ca, uggahitapaṭiggaho.
内煮等之论说,以及受取已受取者。
Tato nihatakathā ca, purebhattapaṭiggaho;
其后击打之论说,以及午前受取;
Vanaṭṭhaṃ pokkharaṭṭhañca, tathā akatakappataṃ.
林中住处与莲池住处,以及未作净。
Yāgukathā guḷakathā, mahāpadesameva ca;
粥之论说、糖块之论说,以及大教示;
Ānisaṃsakathā ceti, pakiṇṇakamhi āgatā.
利益之论说,此等来于杂事篇。
Gaṇabhojanakathā集众受食之论
§1
1. Tattha gaṇitabbo saṅkhyātabboti gaṇo, yo koci samūho, idha pana catuvaggādigaṇo adhippeto. Bhuñjate bhojanaṃ, byavaharaṇabhāvasaṅkhātā bhojanakiriyā, gaṇassa bhojanaṃ gaṇabhojanaṃ, tasmiṃ. Gaṇabhojane pācittiyaṃ hotīti ettha janakahetumhi bhummavacanaṃ. Aññatra samayāti gilānādisattavidhaṃ samayaṃ ṭhapetvā. Imassa sikkhāpadassa viññattiṃ katvā bhuñjanavatthusmiṃ paññattattā viññattito gaṇabhojanaṃ vatthuvaseneva pākaṭanti taṃ avatvā ‘‘gaṇabhojanaṃ nāma yattha…pe… nimantitā bhuñjantī’’ti nimantanavasenevassa padabhājane gaṇabhojanaṃ vuttaṃ. Kiñci pana sikkhāpadaṃ vatthuanurūpampi siyāti ‘‘padabhājane vuttanayeneva gaṇabhojanaṃ hotī’’ti kesañci āsaṅkā bhaveyyāti tannivattanatthaṃ ‘‘gaṇabhojanaṃ dvīhi ākārehi pasavatī’’ti vuttaṃ. Ekato gaṇhantīti ettha aññamaññassa dvādasahatthaṃ amuñcitvā ṭhitā ekato gaṇhanti nāmāti gahetabbaṃ. ‘‘Amhākaṃ catunnampi bhattaṃ dehī’ti vā viññāpeyyu’’nti vacanato, heṭṭhā ‘‘tvaṃ ekassa bhikkhuno bhattaṃ dehi, tvaṃ dvinnanti evaṃ viññāpetvā’’ti vacanato ca attano atthāya aññena viññattampi sādiyantassa gaṇabhojanaṃ hotiyevāti daṭṭhabbaṃ. Evaṃ viññattito pasavatīti ettha viññattiyā sati gaṇantassa ekato hutvā gahaṇe iminā sikkhāpadena āpatti, visuṃ gahaṇe paṇītabhojanasūpodanaviññattīhi āpatti veditabbā.
1. 于此,「应计数者」,即「群」,任何聚集,然于此处意指四人以上之群。「食用食物」,即称为受用行为之食用行为,「群之食物」即群食,「于其」。「于群食有巴吉帝亚」,此处于生起因用地格。「除时」,除去病等七种时。因此学处制定于作白后受用之事上,故从白而言群食依事即明显,不说彼,而于「群食者,于何处……乃至……受邀而食用」,于句分中依邀请而说群食。然而某些学处亦可能依事而定,故「某些人可能有『依句分所说之方式即成群食』之疑虑」,为遣除彼,故说「群食以二种方式生起」。「一起取」,此处应理解为「彼此不离十二手而立者名为一起取」。从「『请给我们四人之食』如是白」之语,及下文「『汝给一比库之食,汝给二人』如是白后」之语,应见为:为自己之利益由他人所白者受用时亦成群食。如是「从白而生起」,此处有白时,群数一起取时,依此学处有罪;分别取时,应知依美食经与饭白有罪。
Pañcannaṃ bhojanānaṃ nāmaṃ gahetvāti ettha ‘‘bhojanaṃ gaṇhathāti vuttepi gaṇabhojanaṃ hotiyevā’’ti vadanti. ‘‘Heṭṭhā addhānagamanavatthusmiṃ, nāvābhiruhanavatthusmiñca ‘idheva, bhante, bhuñjathā’ti vutte yasmā kukkuccāyantā na paṭiggaṇhiṃsu, tasmā ‘bhuñjathā’ti vuttepi gaṇabhojanaṃ hotiyevā’’ti tīsupi gaṇṭhipadesu vuttaṃ. ‘‘Pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimantetī’’ti vuttattā pana ‘‘odanaṃ bhuñjathā’’ti vā ‘‘bhattaṃ bhuñjathā’’ti vā bhojananāmaṃ gahetvāva vutte gaṇabhojanaṃ hoti, na aññathā. ‘‘Idheva, bhante, bhuñjathā’’ti etthāpi ‘‘odana’’nti vā ‘‘bhatta’’nti vā vatvāva te evaṃ nimantesunti gahetabbaṃ. Gaṇavasena vā nimantitattā te bhikkhū apakataññutāya kukkuccāyantā na paṭiggaṇhiṃsūti ayaṃ amhākaṃ khanti, vīmaṃsitvā yuttataraṃ gahetabbaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.217-218) pana ‘‘yena kenaci vevacanenāti vuttattā ‘bhojanaṃ gaṇhathā’tiādisāmaññanāmenapi gaṇabhojanaṃ hoti. Yaṃ pana pāḷiyaṃ addhānagamanādivatthūsu ‘idheva bhuñjathā’ti vuttavacanassa kukkuccāyanaṃ, tampi odanādināmaṃ gahetvā vuttattā eva katanti veditabba’’nti vuttaṃ.
「取五种食物之名」,此处有人说「即使说『取食物』亦成群食」。「下文于道路行事、于登船事中,说『尊者,于此处食用』时,因彼等疑虑而不受,故即使说『食用』亦成群食」,于三处结文中如是说。然而因说「取五种食物之名而邀请」,故说「食用饭」或「食用食物」,唯取食物之名而说时成群食,非其他。「尊者,于此处食用」,此处亦应理解为:彼等说「饭」或「食物」后如是邀请。或因依群而受邀,彼等比库因忘恩而疑虑故不受,此是我等之见解,应审察后取较合理者。然而《疑惑遣除》中说「因说『以任何言说』,故即使以『取食物』等一般名称亦成群食。然而于巴利中道路行等事中『于此处食用』之语的疑虑,亦应知因取饭等名而说故如是作」。
Kurundīvacane vicāretīti pañcakhaṇḍādivasena saṃvidahati. Ghaṭṭetīti anuvātaṃ chinditvā hatthena, daṇḍakena vā ghaṭṭeti. Suttaṃ karotīti suttaṃ vaṭṭeti. Valetīti daṇḍake vā hatthe vā āvaṭṭeti. ‘‘Abhinavasseva cīvarassa karaṇaṃ idha cīvarakammaṃ nāma, purāṇacīvare sūcikammaṃ cīvarakammaṃ nāma na hotī’’ti vadanti. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.217-218) pana ‘‘āgantukapaṭṭanti acchinditvā anvādhiṃ āropetvā karaṇacīvaraṃ sandhāya vuttaṃ. Ṭhapetīti ekaṃ antaṃ cīvare bandhanavasena ṭhapeti. Paccāgataṃ sibbatīti tasseva dutiyaantaṃ parivattitvā āhataṃ sibbati. Āgantukapaṭṭaṃ bandhatīti cīvarena laggaṃ karonto punappunaṃ tattha tattha suttena bandhati. Ghaṭṭetīti pamāṇena gahetvā daṇḍādīhi ghaṭṭeti. Suttaṃ karotīti suttaṃ tiguṇādibhāvena vaṭṭeti. Valetīti anekaguṇasuttaṃ hatthena vā cakkadaṇḍena vā vaṭṭeti ekattaṃ karoti. Parivattanaṃ karotīti parivattanadaṇḍayantakaṃ karoti. Yasmiṃ suttaguḷaṃ pavesetvā veḷunāḷikādīsu ṭhapetvā paribbhamāpetvā suttakoṭito paṭṭhāya ākaḍḍhantī’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pācittiya 209-218) na ‘‘āgantukapaṭṭaṃ moghasuttena sibbitvā ṭhapenti. Tattha anuvāte yathā ekatalaṃ hoti, tathā hatthehi ghaṭṭeti. Valetīti āvaṭṭeti. Parivattananti suttaṃ gaṇhantānaṃ sukhaggahaṇatthaṃ suttaparivattanaṃ karoti, paṭṭaṃ sibbantānaṃ sukhasibbanatthaṃ paṭṭaparivattanañca, navacīvarakārako idhādhippeto, na itaro’’ti vuttaṃ.
「于库伦地语中审察」,即依五片等而准备。「击打」,即切断顺风后以手或杖击打。「作线」,即捻线。「缠绕」,即于杖或手缠绕。有人说「唯新衣之制作于此名为衣作,于旧衣缝针作业不名为衣作」。然而《疑惑遣除》中说「『客布』,切断后依次第放置,就制作衣而说。『安置』,即以系缚方式将一端安置于衣。『转回而缝』,即转回彼之第二端而缝合所击打者。『系客布』,即与衣相连时,一再以线系于彼处彼处。『击打』,即依量取后以杖等击打。『作线』,即以三股等方式捻线。『缠绕』,即以手或轮杖缠绕多股线使成一体。『作转回』,即作转回杖器。将线球放入其中,置于竹管等中转动后,从线端开始拉出」。《金刚智疏》中说「以空线缝客布后安置。于其顺风中,以手击打使成一面。『缠绕』,即转绕。『转回』,为取线者易取而作线转回,为缝布者易缝而作布转回,此处意指新衣制作者,非其他」。
Animantitacatutthanti animantito catuttho yassa bhikkhucatukkassa, taṃ animantitacatutthaṃ. Evaṃ sesesupi. Tenāha ‘‘pañcannaṃ catukkāna’’nti, ‘‘catutthe āgate na yāpentīti vacanato sace añño koci āgacchanto natthi, cattāroyeva ca tattha nisinnā yāpetuṃ na sakkonti, na vaṭṭatī’’ti vadanti. Gaṇabhojanāpattijanakanimantanabhāvato ‘‘akappiyanimantana’’nti vuttaṃ. Sampavesetvāti nisīdāpetvā. Gaṇo bhijjatīti gaṇo āpattiṃ na āpajjatīti adhippāyo. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.220) pana ‘‘sampavesetvāti tehi yojetvā. Gaṇo bhijjatīti nimantitasaṅgho na hotīti attho’’ti vuttaṃ.
「未邀第四」,即未受邀者为第四之比库四人组,彼为未邀第四。余者亦如是。故说「五个四人组」,「因说『第四来时不容许』,若无其他任何人来,唯四人坐于彼处不能容许,不许可」,有人如是说。因非群食罪生起之邀请故说「不如法邀请」。「令入」,即令坐。「群破」,意为群不犯罪。然而《疑惑遣除》中说「『令入』,即与彼等结合。『群破』,意为非受邀僧团」。
‘‘Yattha cattāro bhikkhū…pe… bhuñjantī’’ti imāya pāḷiyā saṃsandanato ‘‘itaresaṃ pana gaṇapūrako hotī’’ti vuttaṃ. Avisesenāti ‘‘gilāno vā cīvarakārako vā’’ti avisesetvā sabbasādhāraṇavacanena. Tasmāti avisesitattā.
「于何处四比库……乃至……食用」,依此巴利之连结故说「然而于其余者成群满」。「无差别」,即不区别「病者或衣作者」,以一切共通之语。「故」,因无差别。
Adhivāsetvā gatesūti ettha akappiyanimantanādhivāsanakkhaṇe pubbapayoge dukkaṭampi natthi, viññattito pasavane pana viññattikkhaṇe itarasikkhāpadehi dukkaṭaṃ hotīti gahetabbaṃ. Bhutvā gatesūti ettha āgatesupi bhojanakicce niṭṭhite gaṇhituṃ vaṭṭati. Tāni ca tehi ekato na gahitānīti yehi bhojanehi visaṅketo natthi, tāni bhojanāni tehi bhikkhūhi ekato na gahitāni ekena pacchā gahitattā. Mahāthereti bhikkhū sandhāya vuttaṃ. Nimantanaṃ sādiyathāti nimantanabhattaṃ paṭiggaṇhatha. Yānīti kummāsādīni tehi bhikkhūhi ekena pacchā gahitattā ekato na gahitāni. Bhattuddesakena paṇḍitena bhavitabbaṃ…pe… mocetabbāti etena bhattuddesakena akappiyanimantane sādite sabbesampi sāditaṃ hoti, ekato gaṇhantānaṃ gaṇabhojanāpatti ca hotīti dasseti. Dūtassa dvāre āgantvā puna ‘‘bhattaṃ gaṇhathā’’ti vacanabhayena ‘‘gāmadvāre aṭṭhatvā’’ti vuttaṃ. Tattha tattha gantvāti antaravīthiādīsu tattha tattha ṭhitānaṃ santikaṃ gantvā. Bhikkhūnaṃ atthāya gharadvāre ṭhapetvā dīyamānepi eseva nayo. Nivattathāti vutte pana nivattituṃ vaṭṭatīti ‘‘nivattathā’’ti vicchinditvā pacchā ‘‘bhattaṃ gaṇhathā’’ti vuttattā vaṭṭati.
「承诺后去时」,此处于不如法邀请承诺之刹那,于前方便亦无恶作,然而于从白而生起中,于白之刹那依其余学处有恶作,应如是理解。「食后去时」,此处即使来时,于食事完成后取亦许可。「彼等未一起取彼等」,即无疑虑之食物,彼等食物彼等比库未一起取,因一人后取故。「大长老」,就比库而说。「受用邀请」,即受取邀请之食。「何者」,即豆粥等,因彼等比库一人后取故未一起取。「食施者应为智者……乃至……应令脱」,以此显示:食施者于不如法邀请中受用时,一切人皆受用,一起取者有群食罪。因使者来到门口后再说「取食」之语之危险,故说「立于村门」。「去彼处彼处」,即去内街等彼处彼处立者之处。为比库之利益于家门安置而施与时亦此法。然而说「请回」时,许可回去,故截断「请回」后,因后说「取食」故许可。
Paramparabhojanakathā展转受食之论
§2
2. Paramparabhojanakathāyaṃ pana parassa parassa bhojanaṃ paramparabhojanaṃ. Kiṃ taṃ? Paṭhamaṃ nimantitabhattaṃ ṭhapetvā aññassa bhojanakiriyā. Paramparabhojanaṃ gaṇabhojanaṃ viya viññattito ca nimantanato ca na pasavatīti āha ‘‘paramparabhojanaṃ panā’’tiādi. Pana-saddo visesatthajotako. Vikappanāvaseneva taṃ bhattaṃ asantaṃ nāma hotīti anupaññattivasena vikappanaṃ aṭṭhapetvā yathāpaññattasikkhāpadameva ṭhapitaṃ. Parivāre (pari. 86) pana vikappanāyaṃ anujānanampi anupaññattisadisanti katvā ‘‘catasso anupaññattiyo’’ti vuttaṃ, mahāpaccariyādīsu vuttanayaṃ pacchā vadanto pāḷiyā saṃsandanato parammukhāvikappanameva patiṭṭhāpeti. Keci pana ‘‘tadā attano santike ṭhapetvā bhagavantaṃ aññassa abhāvato thero sammukhāvikappanaṃ nākāsi, bhagavatā ca visuṃ sammukhāvikappanā na vuttā, tathāpi sammukhāvikappanāpi vaṭṭatī’’ti vadanti. Teneva mātikāṭṭhakathāyampi (kaṅkhā. aṭṭha. paramparabhojanasikkhāpadavaṇṇanā) ‘‘yo bhikkhu pañcasu sahadhammikesu aññatarassa ‘mayhaṃ bhattapaccāsaṃ tuyhaṃ dammī’ti vā ‘vikappemī’ti vā evaṃ sammukhā vā ‘itthannāmassa dammī’ti vā ‘vikappemī’ti vā evaṃ parammukhā vā paṭhamanimantanaṃ avikappetvā pacchā nimantitakule laddhabhikkhato ekasitthampi ajjhoharati, pācittiya’’nti vuttaṃ.
2. 在次第食的论述中,「次第食」者,他人之他人的食物也。何为此?除最初受邀之食外,对其他食物的食用。次第食如同团体食,从告白与邀请起即不允许,故说「次第食」等。「然」字显示特殊之义。仅以舍弃方式,该食即名为不存在,故除去依不制定而舍弃外,所制定的学处本身即被确立。然而在《附随》中,将舍弃中的允许也视同不制定,故说「四种不制定」,后文在《大品》等中说明的方式,因与圣典相符,仅确立对面舍弃。然而有些人说:「当时除自己身边外,因世尊不在,长老未作当面舍弃,世尊也未单独说当面舍弃,即便如此,当面舍弃也是允许的。」因此在《母论注》中也说:「若比库对五种同法者中的某一人说『我将我的食物回报给你』或『我舍弃』,如此当面,或『我给某某名者』或『我舍弃』,如此对面,未舍弃最初邀请,后来在受邀之家从得食比库处吞咽一口食物,巴吉帝亚。」
Pañcahi bhojanehi nimantitassa yena yena paṭhamaṃ nimantito, tassa tassa bhojanato uppaṭipāṭiyā avikappetvā vā parassa parassa bhojanaṃ paramparabhojananti āha ‘‘sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpattī’’ti. Hatthaṃ anto pavesetvā sabbaheṭṭhimaṃ gaṇhantassa majjhe ṭhitampi antohatthagataṃ hotīti āha ‘‘hatthaṃpana…pe… yathā yathā vā bhuñjantassa anāpattī’’ti. Khīrassa rasassa ca bhattena amissaṃ hutvā upari ṭhitattā ‘‘khīraṃ vā rasaṃ vā pivato anāpattī’’ti vuttaṃ.
对于受五种食物邀请者,无论最初受何种邀请,从该食物起依次序未舍弃,他人之他人的食物即为次第食,故说「若根本邀请在下,最后的在上,从上方开始食用者有罪」。将手伸入内部取最下者时,中间所置者也入于手中,故说「然而手……乃至……无论如何食用者无罪」。因牛奶与汁液未与食物混合而停留在上方,故说「饮牛奶或汁液者无罪」。
‘‘Mahāupāsakoti gehassāmiko. Mahāaṭṭhakathāyaṃ ‘āpattī’ti vacanena kurundiyaṃ ‘vaṭṭatī’ti vacanaṃ viruddhaṃ viya dissati. Dvinnampi adhippāyo mahāpaccariyaṃ vibhāvito’’ti mahāgaṇṭhipade vuttaṃ.
「大近事男」者,家主也。在《大注》中,以「有罪」之语,与《古伦地》中「允许」之语,似乎相违。两者的意趣在《大品》中已阐明,在《大结》中如此说。
Sabbe nimantentīti akappiyanimantanavasena nimantenti. ‘‘Paramparabhojanaṃ nāma pañcannaṃ bhojanānaṃ aññatarena bhojanena nimantito, taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ bhuñjati, etaṃ paramparabhojanaṃ nāmā’’ti vuttattā satipi bhikkhācariyāya paṭhamaṃ laddhabhāve ‘‘piṇḍāya caritvā laddhaṃ bhattaṃ bhuñjati, āpattī’’ti vuttaṃ.
「一切邀请」者,以不如法邀请方式邀请。因说「次第食者,受五种食物中某一食物邀请,除此之外食用五种食物中的其他某一食物,此名为次第食」,即使有行乞,在最初得食的情况下,说「行乞后食用所得之食,有罪」。
Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.229) pana ‘‘khīraṃ vā rasaṃ vāti pañcabhojanāmissaṃ bhattato upari ṭhitaṃ sandhāya vuttaṃ. Tañhi abhojanattā uppaṭipāṭiyā pivatopi anāpatti. Tenāha ‘bhuñjantenā’tiādī’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pācittiya 229) pana ‘‘ettha ‘mahāupāsako bhikkhū nimanteti…pe… pacchā laddhaṃ bhattaṃ bhuñjantassa āpatti. Piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpattī’ti aṭṭhakathāyaṃ vacanato, ‘kālasseva piṇḍāya caritvā bhuñjimhā’ti pāḷito, khandhake ‘na ca, bhikkhave, aññatra nimantane aññassa bhojjayāgu paribhuñjitabbā, yo bhuñjeyya, yathādhammo kāretabbo’ti vacanato ca nimantetvā vā pavedetu animantetvā vā, paṭhamagahitanimantitassa bhikkhuno paṭhamanimantanabhojanato aññaṃ yaṃ kiñci parasantakaṃ bhojanaṃ paramparabhojanāpattiṃ karoti. Attano santakaṃ, saṅghagaṇato laddhaṃ vā agahaṭṭhasantakaṃ vaṭṭati, nimantanato paṭhamaṃ nibaddhattā pana niccabhattādiparasantakampi vaṭṭatī’’ti vuttaṃ.
然而在《疑惑消除》中说:「『牛奶或汁液』者,指与五种食物混合、停留在食物上方者而说。因其非食物,依次序饮用也无罪。故说『食用时』等。」然而在《金刚智疏》中说:「此处从注释中『大近事男邀请比库们……乃至……后来食用所得之食者有罪。行乞后食用所得之食,有罪』之语,从圣典『我们在适时行乞后食用』之语,从《篇集》中『诸比库,除邀请外,不应饮用他人的食物粥,若饮用者,应如法处理』之语,无论邀请后告知或未邀请,对于最初接受邀请、受邀的比库,除最初邀请的食物外,任何他人所有的食物都构成次第食罪。自己所有的、从僧团团体所得的或非在家人所有的允许,然而因在邀请之前已确定,他人所有的常食等也允许。」
Anāpucchākathā未经请问之论
§3
3. Anāpucchākathāyaṃ ‘‘pakativacanenāti ettha yaṃ dvādasahatthabbhantare ṭhitena sotuṃ sakkā bhaveyya, taṃ pakativacanaṃ nāma. Āpucchitabboti ‘ahaṃ itthannāmassa gharaṃ gacchāmī’ti vā ‘cārittakaṃ āpajjāmī’ti vā īdisena vacanena āpucchitabbo. Sesamettha uttānameva. Pañcannaṃ bhojanānaṃ aññatarena nimantanasādiyanaṃ, santaṃ bhikkhuṃ anāpucchā, bhattiyagharato aññagharappavesanaṃ, majjhanhikānatikkamo, samayassa vā āpadānaṃ vā abhāvoti imāni panettha pañca aṅgānī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.298) ettakameva vuttaṃ, vimativinodaniyaṃ (vi. vi. ṭī. pacittiya 2.298) pana ‘‘pariyesitvā ārocanakiccaṃ natthīti vuttattā yo apariyesitabbo upasaṅkamituṃ yuttaṭṭhāne dissati, so sacepi pakativacanassa savanūpacāraṃ atikkamma ṭhito, upasaṅkamitvā āpucchitabbo. Tenāha ‘apica…pe… yaṃ passati, so āpucchitabbo’tiādi. Anāpattivāre cettha antarārāmādīnaññeva vuttattā vihārato gāmavīthiṃ anuññātakāraṇaṃ vinā atikkamantassāpi āpatti hoti, na pana gharūpacāraṃ atikkamantasseva. Yaṃ pana pāḷiyaṃ ‘aññassa gharūpacāraṃ okkamantassa…pe… paṭhamapādaṃ ummāraṃ atikkāmetī’tiādi vuttaṃ, taṃ gāme paviṭṭhaṃ sandhāya vuttaṃ, tathāpi aññassa gharūpacāraṃ anokkamitvā vīthimajjheneva gantvā icchiticchitagharadvārābhimukhe ṭhatvā manusse oloketvā gacchantassapi pācittiyameva. Tattha keci ‘vīthiyaṃ atikkamantassa gharūpacāragaṇanāya āpattiyo’ti vadanti. Aññe pana ‘yāni kulāni uddissa gato, tesaṃ gaṇanāyā’ti. Pañcannaṃ bhojanānaṃ aññatarena nimantanasādiyanaṃ, santaṃ bhikkhuṃ anāpucchanā, bhattiyagharato aññagharūpasaṅkamanaṃ, majjhanhikānatikkamo, samayāpadānaṃ abhāvoti imānettha pañca aṅgānī’’ti. Vikālagāmappavesanepi ‘‘aparikkhittassa gāmassa upacāro adinnādāne vuttanayeneva veditabbo’’ti iminā dutiyaleḍḍupāto idha upacāroti dasseti. Sesamettha uttānameva. Santaṃ bhikkhuṃ anāpucchanā, anuññātakāraṇābhāvo, vikāle gāmappavesananti imāni panettha tīṇi aṅgāni.
3. 在不告知的论述中:「以常声」者,此处站在十二手张范围内能够听到的,名为常声。「应告知」者,应以「我去某某名者之家」或「我进入村落」等如此之语告知。此处其余部分极为明显。接受五种食物中某一食物的邀请、不告知在场比库、从食事家进入其他家、超过正午、无时节或因缘,此处这五者为要素,在《义灯》中仅说此许。然而《疑惑消除》中说:「因说寻找后无告知之事,对于不应寻找者,在适合前往的地方见到,即使站在超越常声听闻范围之处,也应前往告知。故说『又……乃至……见到者,应告知』等。在无罪情况中,此处仅说寺院内等,故从寺院超越村道而无允许之因者也有罪,但非仅超越家附近者。然而圣典中说『进入其他家附近……乃至……超越第一足门槛』等,是指进入村落而说,即便如此,未进入其他家附近,仅在道路中间行走,站在所欲之家门前观察人们而去者也是巴吉帝亚。其中有些人说『在道路上超越者,以家附近计算而有罪』。另有人说『以所去之家计算』。接受五种食物中某一食物的邀请、不告知在场比库、从食事家前往其他家附近、超越正午、无时节因缘,此处这五者为要素。」在非时入村中,以「未围绕之村的附近,应以不与取中所说方式了知」,此处以第二石掷距离显示附近。此处其余部分极为明显。不告知在场比库、无允许之因、非时入村,此处这三者为要素。
Paṃsukūlakathā尘堆衣之论
§4
4. Paṃsukūlakathāyaṃ abhinne sarīreti abbhuṇhe allasarīre. ‘‘Abbhuṇhe’’ti imināpi vuttameva pariyāyabhedamantarena vibhāvetuṃ ‘‘allasarīre’’ti vuttaṃ.
四、尘堆衣论中,「未破坏的身体」者,谓未冷却的、湿润的身体。以「未冷却」一词,为了通过方式差别来阐明已说之义,故说「湿润的身体」。「异类身体」者,谓女人身体。因为是异类身体,不应过于接近,故说「在头或……」等。「允许」者,即使是异类身体,也允许自己按所说方式行事及取衣。然而有些人说:「虽然依此学处无罪,但触摸女人身形者恶作。」「随业而去」者,从那里显示因成为饿鬼状态而成为死亡状态。「未冷却」者,显示因接近死亡时身体具有温暖,因此说「湿润的身体」。即使已达到尸体状态,因湿润而未破坏,故仍是未破坏。「异类身体」者,谓女人身体。「在头或……」等,是关于在膝盖以下、膝盖圆圈以上的部位产生心变异而说,在任何地方不触摸而做的,确实是善作。因为即使是死身体,以任何方式故意触摸者,也只是不触摸的恶作,他们如是说,这确实合理。因为即使在非巴拉基咖事物中,对于有心等的女人身形存在的恶作,在成为巴拉基咖事物的死女人身体上也不会消失。」如是在《疑惑消除》中所说。
Visabhāgasarīreti itthisarīre. Visabhāgasarīrattā accāsannena na bhavitabbanti āha ‘‘sīse vā’’tiādi. Vaṭṭatīti visabhāgasarīrepi attanāva vuttavidhiṃ kātuṃ sāṭakañca gahetuṃ vaṭṭati . Keci pana ‘‘kiñcāpi iminā sikkhāpadena anāpatti, itthirūpaṃ pana āmasantassa dukkaṭa’’nti vadanti. ‘‘Yathākammaṃ gatoti tato petattabhāvato matabhāvaṃ dasseti. Abbhuṇheti āsannamaraṇatāya sarīrassa uṇhasamaṅgitaṃ dasseti, tenevāha ‘allasarīre’ti. Kuṇapasabhāvaṃ upagatampi bhinnameva allabhāvato bhinnattā. Visabhāgasarīreti itthisarīre. ‘Sīse vā’tiādi adhakkhake ubbhajāṇumaṇḍale padese cittavikārappattiṃ sandhāya vuttaṃ, yattha katthaci anāmasantena kataṃ sukatameva. Matasarīrampi hi yena kenaci ākārena sañcicca phusantassa anāmāsadukkaṭamevāti vadanti, taṃ yuttameva. Na hi apārājikavatthukepi cittādiitthirūpe bhavantaṃ dukkaṭaṃ pārājikavatthubhūte matitthisarīre nivattatī’’ti vimativinodaniyaṃ (vi. vi. ṭī. 1.135) vutta.
在此处,老师虽未说的尘堆衣论,应以尘堆衣的共性来了知。那在衣篇集中如是到来:「尔时,那些接受居士衣的比库们,因疑虑而不接受尘堆衣,认为『世尊只允许一种衣,不是两种』。他们将此事禀告世尊——『诸比库,我允许接受居士衣者也接受尘堆衣,诸比库,我赞叹对这两者的知足。』」其中,「世尊只允许一种衣,不是两种」者,他们观察到「据说以此或彼衣」这句的意思是「以居士的或尘堆的」。但其中「以此或彼」者,意思是以少价的或多价的、以任何一种。」如是在注疏中所说,因此,未受持头陀支而只接受律中尘堆衣的比库,也应接受居士衣,但对于持尘堆衣头陀支者,居士衣不允许,应见为「我拒绝居士衣,我受持尘堆衣支」的受持。
Imasmiṃ ṭhāne ācariyena avuttāpi paṃsukūlakathā paṃsukūlasāmaññena veditabbā. Sā hi cīvarakkhandhake (mahāva. 340) evaṃ āgatā ‘‘tena kho pana samayena ye te bhikkhū gahapaticīvaraṃ sādiyanti, te kukkuccāyantā paṃsukūlaṃ na sādiyanti ‘ekaṃyeva bhagavatā cīvaraṃ anuññātaṃ, na dve’ti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, gahapaticīvaraṃ sādiyantena paṃsukūlampi sādiyituṃ, tadubhayenapāhaṃ, bhikkhave, santuṭṭhiṃ vaṇṇemī’’ti. Tattha ‘‘ekaṃyeva bhagavatā cīvaraṃ anuññātaṃ, na dveti te ‘kira itarītarena cīvarenā’ti etassa ‘gahapatikena vā paṃsukūlena vā’ti evaṃ atthaṃ sallakkhiṃsu. Tattha pana itarītarenapīti appagghenapi mahagghenapi yena kenacīti attho’’ti aṭṭhakathāyaṃ vutto, tasmā dhutaṅgaṃ asamādiyitvā vinayapaṃsukūlamattasādiyakena bhikkhunā gahapaticīvarampi sāditabbaṃ hoti, paṃsukūladhutaṅgadharassa pana gahapaticīvaraṃ na vaṭṭati ‘‘gahapaticīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī’’ti samādānatoti daṭṭhabbaṃ.
尔时,众多比库在国萨拉诸地方行于道路。一些比库进入墓地为了尘堆衣,一些比库没有来。那些进入墓地为了尘堆衣的比库们,获得了尘堆衣。那些没有来的比库们如是说:『诸具寿,也给我们一份。』他们如是说:『诸具寿,我们不给你们一份,为何你们没有来?』他们将此事禀告世尊——『诸比库,我允许对没有来者不情愿地给予一份。』其中,「没有来者」,当他们从墓地来时,他们没有等待,就离开了。「不情愿地给予一份」者,不以不愿意而给予。但如果愿意,应给予。
Tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggappaṭipannā honti. Ekacce bhikkhū susānaṃ okkamiṃsu paṃsukūlāya, ekacce bhikkhū nāgamesuṃ. Ye te bhikkhū susānaṃ okkamiṃsu paṃsukūlāya, te paṃsukūlāni labhiṃsu. Ye te bhikkhū nāgamesuṃ, te evamāhaṃsu ‘‘amhākampi, āvuso, bhāgaṃ dethā’’ti. Te evamāhaṃsu ‘‘na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma, kissa tumhe nāgamitthā’’ti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, nāgamentānaṃ nākāmā bhāgaṃ dātunti. Tattha nāgamesunti yāva te susānato āgacchanti, tāva te na acchiṃsu, pakkamiṃsuyeva. Nākāmā bhāgaṃ dātunti na anicchāya dātuṃ. Yadi pana icchanti, dātabbo.
尔时,众多比库在国萨拉诸地方行于道路。一些比库进入墓地为了尘堆衣,一些比库来了。那些进入墓地为了尘堆衣的比库们,获得了尘堆衣。那些来了的比库们如是说:『诸具寿,也给我们一份。』他们如是说:『诸具寿,我们不给你们一份,为何你们没有进入?』他们将此事禀告世尊——『诸比库,我允许对来了者情愿地给予一份。』
Tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggappaṭipannā honti. Ekacce bhikkhū susānaṃ okkamiṃsu paṃsukūlāya, ekacce bhikkhū āgamesuṃ. Ye te bhikkhū susānaṃ okkamiṃsu paṃsukūlāya, te paṃsukūlāni labhiṃsu. Ye te bhikkhū āgamesuṃ, te evamāhaṃsu ‘‘amhākampi, āvusā,e bhāgaṃ dethā’’ti. Te evamāhaṃsu ‘‘na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma, kissa tumhe na okkamitthā’’ti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, āgamentānaṃ akāmā bhāgaṃ dātunti.
尔时,众多比库在国萨拉诸地方行于道路。一些比库最初进入墓地为了尘堆衣,一些比库后来进入。那些最初进入墓地为了尘堆衣的比库们,获得了尘堆衣。那些后来进入的比库们,没有获得。他们如是说:『诸具寿,也给我们一份。』他们如是说:『诸具寿,我们不给你们一份,为何你们后来进入?』他们将此事禀告世尊——『诸比库,我允许对后来进入者不情愿地给予一份。』
Tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggappaṭipannā honti. Ekacce bhikkhū paṭhamaṃ susānaṃ okkamiṃsu paṃsukūlāya, ekacce bhikkhū pacchā okkamiṃsu. Ye te bhikkhū paṭhamaṃ susānaṃ okkamiṃsu paṃsukūlāya, te paṃsukūlāni labhiṃsu. Ye te bhikkhū pacchā okkamiṃsu, te na labhiṃsu. Te evamāhaṃsu ‘‘amhākampi, āvuso, bhāgaṃ dethā’’ti. Te evamāhaṃsu ‘‘na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma, kissa tumhe pacchā okkamitthā’’ti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, pacchā okkantānaṃ nākāmā bhāgaṃ dātunti.
在此处,老师虽未说的尘堆衣论,应以尘堆衣的共性来了知。那在衣篇集中如是到来:『尔时,那些接受居士衣的比库们,因疑虑而不接受尘堆衣,认为「世尊只允许一种衣,不是两种」。他们将此事禀告世尊——「诸比库,我允许接受居士衣者也接受尘堆衣,诸比库,我赞叹对这两者的知足。」』其中,「世尊只允许一种衣,不是两种」者,他们观察到「据说以此或彼衣」这句的意思是「以居士的或尘堆的」。但其中「以此或彼」者,意思是以少价的或多价的、以任何一种。」如是在注疏中所说,因此,未受持头陀支而只接受律中尘堆衣的比库,也应接受居士衣,但对于持尘堆衣头陀支者,居士衣不允许,应见为「我拒绝居士衣,我受持尘堆衣支」的受持。
Tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggappaṭipannā honti. Te sadisā susānaṃ okkamiṃsu paṃsukūlāya. Ekacce bhikkhū paṃsukūlāni labhiṃsu, ekacce bhikkhū na labhiṃsu. Ye te bhikkhū na labhiṃsu, te evamāhaṃsu ‘‘amhākampi, āvuso, bhāgaṃ dethā’’ti. Te evamāhaṃsu ‘‘na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma, kissa tumhe na labhitthā’’ti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, sadisānaṃ okkantānaṃ akāmā bhāgaṃ dātunti.
尔时,众多比库在国萨拉诸邦行于道路。彼等同时进入冢间以取尘堆衣。某些比库得尘堆衣,某些比库未得。彼等未得者如是言:『诸友,亦应分与我等!』彼等如是言:『诸友,我等不分与汝等,何故汝等未得耶?』彼等将此事白世尊——『诸比库,我允许:同时进入者,应不情愿地分与。』
Tattha āgamesunti upacāre acchiṃsu. Tenāha bhagavā ‘‘anujānāmi, bhikkhave, āgamentānaṃ akāmā bhāgaṃ dātu’’nti. Upacāreti susānassa āsannappadese. Yadi pana manussā ‘‘idhāgatā eva gaṇhantū’’ti denti, saññāṇaṃ vā katvā gacchanti ‘‘sampattā gaṇhantū’’ti . Sampattānaṃ sabbesampi pāpuṇāti. Sace chaḍḍetvā gatā, yena gahitaṃ, so eva sāmī. Sadisā susānaṃ okkamiṃsūti sabbe samaṃ okkamiṃsu, ekadisāya vā okkamiṃsūtipi attho.
于此『将来者』者,在附近等待者也。是故世尊言:『诸比库,我允许:将来者,应不情愿地分与。』『附近』者,冢间之邻近处也。然若人众言『来此者即取』而施与,或作标记而去言『到达者取』,则到达之一切人皆得。若舍弃而去,由谁取得,彼即为主。『同时进入冢间』者,一切同时进入,或从一方进入,此亦为义。
Tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggappaṭipannā honti. Te katikaṃ katvā susānaṃ okkamiṃsu paṃsukūlāya. Ekacce bhikkhū paṃsukūlāni labhiṃsu, ekacce bhikkhū na labhiṃsu. Ye te bhikkhū na labhiṃsu, te evamāhaṃsu ‘‘amhākampi, āvuso, bhāgaṃ dethā’’ti. Te evamāhaṃsu ‘‘na mayaṃ, āvuso, tumhākaṃ bhāgaṃ dassāma, kissa tumhe na labhitthā’’ti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, katikaṃ katvā okkantānaṃ akāmā bhāgaṃ dātunti. Tattha te katikaṃ katvāti ‘‘laddhaṃ paṃsukūlaṃ sabbe bhājetvā gaṇhissāmā’’ti bahimeva katikaṃ katvā. Chaḍḍetvā gatāti kiñci avatvāyeva chaḍḍetvā gatā. Etena ‘‘bhikkhū gaṇhantū’’ti chaḍḍite eva akāmā bhāgadānaṃ vihitaṃ, kevalaṃ chaḍḍite pana katikāya asati ekato bahūsu paviṭṭhesu yena gahitaṃ, tena akāmā bhāgo na dātabboti dasseti. Samānā disā puratthimādibhedā etesanti sadisāti āha ‘‘ekadisāya vā okkamiṃsū’’ti.
尔时,众多比库在国萨拉诸邦行于道路。彼等作约定而进入冢间以取尘堆衣。某些比库得尘堆衣,某些比库未得。彼等未得者如是言:『诸友,亦应分与我等!』彼等如是言:『诸友,我等不分与汝等,何故汝等未得耶?』彼等将此事白世尊——『诸比库,我允许:作约定而进入者,应不情愿地分与。』于此『彼等作约定』者,在外即作约定『所得尘堆衣,一切人分而取』也。『舍弃而去』者,未言任何而舍弃而去也。以此,对『比库等取』而舍弃者,即制定不情愿地分与;然仅对舍弃者,若无约定,一人对众人进入时,由谁取得,不应不情愿地分与,此即显示。『同方』者,东方等之区别也,是故言『同时』,即言『或从一方进入』。
Acchinnacīvarakathā夺衣之论
§5
5. Acchinnacīvarakathāyaṃ anupubbakathāti anupubbena vinicchayakathā. Sesaparikkhārānaṃ saddhivihārikehi gahitattā nivāsanapārupanameva avasiṭṭhanti āha ‘‘nivāsanapārupanamattaṃyeva haritvā’’ti. Saddhivihārikānaṃ tāva āgamanassa vā anāgamanassa vā ajānanatāya vuttaṃ ‘‘therehi neva tāva…pe… bhuñjitabba’’nti. Paresampi atthāya labhantīti attano cīvaraṃ dadamānā sayaṃ sākhābhaṅgena paṭicchādentīti tesaṃ atthāyapi bhañjituṃ labhanti. ‘‘Tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti vacanato īdisesu bhūtagāmapātabyatāpi anuññātāyeva hotīti āha ‘‘neva bhūtagāmapātabyatāya pācittiyaṃ hotī’’ti. Na tesaṃ dhāraṇe dukkaṭanti tesaṃ titthiyadhajānaṃ dhāraṇepi dukkaṭaṃ natthi.
第五、失衣语中,『次第语』者,次第决择之语也。因余资具已由同住弟子取得,故仅下衣与上衣残留,是故言『仅持下衣上衣而已』。因尚不知同住弟子之来或不来,故言『长老等不应即时受用』。『为他人之利益亦得』者,施与自己之衣时,自以树枝遮蔽,是故为彼等之利益亦得折断。因『应以草或叶遮蔽而来』之语,于如是情况,伤生草木之巴吉帝亚亦被允许,是故言『非伤生草木之巴吉帝亚』。『于彼等持用无恶作』者,于彼等外道幢之持用亦无恶作。
Yāni ca nesaṃ vatthāni dentīti sambandho. Therānaṃ sayameva dinnattā vuttaṃ ‘‘acchinnacīvaraṭṭhāneṭhitattā’’ti. Yadi laddhiṃ gaṇhāti, titthiyapakkantako nāma hoti. Tasmā vuttaṃ ‘‘laddhiṃ aggahetvā’’ti. ‘‘No ce hoti, saṅghassa vihāracīvaraṃ vā…pe… āpatti dukkaṭassā’’ti iminā antarāmagge paviṭṭhavihārato nikkhamitvā aññattha attano abhirucitaṭṭhānaṃ gacchantassa dukkaṭaṃ vuttaṃ, iminā ca ‘‘yaṃ āvāsaṃ paṭhamaṃ upagacchatī’’ti vuttaṃ antarāmagge ṭhitavihārampi sace naggo hutvā gacchati, dukkaṭamevāti veditabbaṃ. Yadi evaṃ tattha kasmā na vuttanti ce? Anokāsattā. Tattha hi ‘‘anujānāmi, bhikkhave, acchinnacīvarassa vā…pe… cīvaraṃ viññāpetu’’nti iminā sambandhena saṅghikampi cīvaraṃ nivāsetuṃ pārupituñca anujānanto ‘‘yaṃ āvāsaṃ paṭhamaṃ…pe… gahetvā pārupitu’’nti āha, tasmā tattha anokāsattā dukkaṭaṃ na vuttaṃ.
『凡彼等施与之衣』者,此为连结。因长老等自己施与,故言『因住于失衣处』。若取得利,名为外道归依者。是故言『不取得利』。『若无,僧团之住处衣或……恶作之罪』,以此,于中途从所入之住处出而往他处自己所喜之处者,恶作已说;以此『凡最初到达之住处』已说,于中途所住之住处,若裸形而去,亦应知为恶作。若如是,于彼处何故未说耶?因无机会。于彼处,以『诸比库,我允许:失衣者或……应请求衣』,以此连结,允许着用僧团之衣与披覆时,言『凡最初……取而披覆』,是故于彼处因无机会,恶作未说。
Vihāracīvaranti senāsanacīvaraṃ. Cimilikāhīti paṭapilotikāhi. Tassa uparīti bhūmattharaṇassa upari. Videsagatenāti aññaṃ cīvaraṃ alabhitvā videsagatena. Ekasmiṃ…pe… ṭhapetabbanti ettha sesena gahetvā āgatattā ṭhapentena ca saṅghikaparibhogavaseneva ṭhapitattā aññasmiṃ senāsane niyamitampi aññattha ṭhapetuṃ vaṭṭatīti vadanti. Paribhogenevāti aññaṃ cīvaraṃ alabhitvā paribhuñjanena.
『住处衣』者,住所之衣也。『以小布片』者,以布片碎布也。『于其上』者,于地敷具之上也。『往外地者』者,未得其他衣而往外地者也。『应置于一……住所』者,于此,因以余者取而来,且置者以僧团受用之方式而置,故言:虽限定于其他住所,亦得置于他处。『仅以受用』者,未得其他衣而受用者也。
Paribhogajiṇṇanti yathā tena cīvarena sarīraṃ paṭicchādetuṃ na sakkā, evaṃ jiṇṇaṃ. Kappiyavohārenāti kayavikkayāpattito mocanatthaṃ vuttaṃ. ‘‘Viññāpentassā’’ti imasseva atthaṃ vibhāveti ‘‘cetāpentassa parivattāpentassā’’ti. Attano dhanena hi viññāpanaṃ nāma parivattanamevāti adhippāyo. Saṅghavasena pavāritānaṃ viññāpane vattaṃ dasseti ‘‘pamāṇameva vaṭṭatī’’ti. Saṅghavasena hi pavārite sabbesaṃ sādhāraṇattā adhikaṃ viññāpetuṃ na vaṭṭati. Yaṃ yaṃ pavāretīti yaṃ yaṃ cīvarādiṃ dassāmīti pavāreti. Viññāpanakiccaṃ natthīti vinā viññattiyā dīyamānattā viññāpetvā kiṃ karissatīti adhippāyo. Aññassatthāyāti etthapi ‘‘ñātakānaṃ pavāritāna’’nti idaṃ anuvattatiyevāti āha ‘‘attano ñātakapavārite’’tiādi. Vikappanupagacīvaratā, samayābhāvo, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
「受用破损」者,谓以该衣已不能覆蔽身体,如是破损。「以净语」者,为从买卖罪中解脱而说。「令知者」,即阐明此义:「令觉知者、令转换者」。以自己财物令知,名为转换,此为意趣。显示对僧团所施许者令知之规则:「唯限量为许」。因对僧团所施许者,由于是一切人共有,故不许令知超过。「凡所施许」者,谓施许「我将给予」任何衣等。「无令知之事」者,意趣为:因无令知而给予,令知后将作何用?「为他之利」者,此处亦说:「对亲属所施许者」,此亦随顺,故说「自己亲属所施许」等。此处有四支:不可分配衣性、无时节、非亲属令知、及由彼获得。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.515) pana pāḷiyaṃ dhammanimantanāti samaṇesu vattabbācāradhammamattavasena nimantanā, dātukāmatāya katanimantanā na hotīti attho. Teneva ‘‘viññāpessatī’’ti vuttaṃ. Aññātakaappavāritato hi viññatti nāma hoti.
然而《疑惑遣除》中,对经文「法邀请」者,意为:仅以对沙门应行之行法而邀请,非以欲施之心所作邀请。因此说「将令知」。因从非亲属未施许者,方有令知。
‘‘Tiṇena vā paṇṇena vā paṭicchādetvā āgantabba’’nti iminā bhūtagāmavikopanaṃ anuññātanti āha ‘‘nevabhūtagāmapātabyatāyā’’tiādi. Paṭhamaṃ suddhacittena liṅgaṃ gahetvā pacchā laddhiṃ gaṇhantopi titthiyapakkantako evāti āha ‘‘nivāsetvāpi laddhi na gahetabbā’’ti.
「应以草或叶覆蔽而来」,以此许可损坏生物村,故说「非为生物村破坏」等。最初以清净心取相后,后来取得者,亦为外道还俗者,故说「即使着下衣,亦不应取得」。
Yaṃ āvāsaṃ paṭhamaṃ upagacchatīti etthapi vihāracīvarādiatthāya pavisantenapi tiṇādīhi paṭicchādetvāva gantabbaṃ, ‘‘na tveva naggena āgantabba’’nti sāmaññato dukkaṭassa vuttattā. Cimilikāhīti paṭapilotikāhi. Paribhogenevāti aññaṃ cīvaraṃ alabhitvā paribhuñjanena. Paribhogajiṇṇanti yathā taṃ cīvaraṃ paribhuñjiyamānaṃ obhaggavibhaggatāya asāruppaṃ hoti, evaṃ jiṇṇaṃ.
「凡最初前往之住处」者,此处亦为住处衣等之利,即使进入者,亦应以草等覆蔽而行,因从共通性说「然不应裸形而来」之恶作。「小布片」者,谓以布碎片。「唯以受用」者,谓未得其他衣而受用者。「受用破损」者,谓该衣受用时,因折断破裂而不适当,如是破损。
Aññassatthāyāti etthapi ‘‘ñātakānaṃ pavāritāna’’nti idaṃ anuvattatevāti āha ‘‘attano ñātakapavārite’’tiādi. Idha pana aññassa acchinnanaṭṭhacīvarassa atthāya aññātakaappavārite viññāpentassa nissaggiyena anāpattīti attho gahetabbo, itarathā ‘‘ñātakānaṃ pavāritāna’’nti iminā viseso na bhaveyya, teneva anantarasikkhāpade vakkhati ‘‘aṭṭhakathāsu (pārā. aṭṭha. 2.526) pana ñātakapavāritaṭṭhāne…pe… pamāṇameva vaṭṭatīti vuttaṃ, taṃ pāḷiyā na sametī’’ti ca ‘‘yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha ‘aññassatthāyā’ti na vutta’’nti ca. Vikappanupagacīvaratā, samayābhāvo, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
「为他之利」者,此处亦说:「对亲属所施许者」,此亦随顺,故说「自己亲属所施许」等。然此处应取之义为:为他未断未失衣之利,对非亲属未施许者令知,无尼萨耆亚罪。否则以「对亲属所施许者」,将无差别。因此在下一学处将说:「然而在诸注疏中,对亲属施许之处……乃至……说唯限量为许,此与经文不合」,及「然因此学处唯制定于为他之利令知之事,故此处未说『为他之利』」。此处有四支:不可分配衣性、无时节、非亲属令知、及由彼获得。
‘‘Tañce aññātako gahapati vā gahapatānī vā bahūhi cīvarehi abhihaṭṭhuṃ pavāreyya, santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabbaṃ, tato ce uttari sādiyeyya, nissaggiyaṃ pācittiya’’nti imasmiṃ taduttarisikkhāpade (pārā. 523) abhihaṭṭhunti ettha abhīti upasaggo, haritunti attho, gaṇhitunti vuttaṃ hoti. Pavāreyyāti icchāpeyya, icchaṃ ruciṃ uppādeyya vadeyya nimanteyyāti attho. Abhihaṭṭhuṃ pavārentena pana yathā vattabbaṃ. Taṃ ākāraṃ dassetuṃ ‘‘yāvattakaṃ icchasi, tāvattakaṃ gaṇhāhī’’ti evamassa padabhājanaṃ vuttaṃ. Atha vā yathā ‘‘nekkhammaṃ daṭṭhu khemato’’ti ettha disvāti attho, evamidhapi abhihaṭṭhuṃ pavāreyyāti abhiharitvā pavāreyyāti attho. Tattha kāyābhihāro vācābhihāroti duvidho abhihāro. Kāyena vā hi vatthādīni abhiharitvā pādamūle ṭhapetvā ‘‘yattakaṃ icchasi, tattakaṃ gaṇhāhī’’ti vadanto pavāreyya, vācāya vā ‘‘amhākaṃ dussakoṭṭhāgāraṃ paripuṇṇaṃ, yattakaṃ icchasi, tattakaṃ gaṇhāhī’’ti vadanto pavāreyya, tadubhayampi ekajjhaṃ katvā ‘‘abhihaṭṭhuṃ pavāreyyā’’ti vuttaṃ.
「若彼非亲属居士或居士妇以众多衣邀请携来,彼比库应从中受取至多上下衣,若从中受取超过,尼萨耆亚巴吉帝亚」,在此超过学处中,「携来」者,此处「阿毗」为前缀,「哈利敦」为义,说为「取」。「邀请」者,谓令欲、生欲乐、说、邀请之义。然而对邀请携来者,应如何说。为示其方式,说其句分:「汝欲多少,取多少」。或者如「见出离为安稳」,此处义为「见」,如是此处亦「邀请携来」者,义为「携来后邀请」。其中携来有二种:身携来与语携来。或以身携来布等,置于足下,说「汝欲多少,取多少」而邀请;或以语说「我等布库满,汝欲多少,取多少」而邀请。合此二者,说为「邀请携来」。
Santaruttaraparamanti saantaraṃ uttaraṃ paramaṃ assa cīvarassāti santaruttaraparamaṃ, nivāsanena saddhiṃ pārupanaṃ ukkaṭṭhaparicchedo assāti vuttaṃ hoti. Tato cīvaraṃ sāditabbanti tato abhihaṭacīvarato ettakaṃ cīvaraṃ gahetabbaṃ, na ito paranti attho. Yasmā pana acchinnasabbacīvarena tecīvarikeneva bhikkhunā evaṃ paṭipajjitabbaṃ, aññena aññathāpi, tasmā taṃ vibhāgaṃ dassetuṃ ‘‘sace tīṇi naṭṭhāni hontī’’tiādinā nayenassa padabhājanaṃ vuttaṃ.
「内上极」者,谓其衣之内上极,即与下衣一起披着之上限也,此为所说之义。「从彼应受衣」者,从彼所施之衣中应取如是量之衣,不得过此,此为其义。然而,因为三衣未失之三衣比库应如是行,其他情况则不然,故为显示彼分别,以「若三件失去」等方式说此句之分析。
Tatrāyaṃ vinicchayo – yassa tīṇi naṭṭhāni, tena dve sāditabbāni, ekaṃ nivāsetvā ekaṃ pārupitvā aññaṃ sabhāgaṭṭhānato pariyesissati. Yassa dve naṭṭhāni, tena ekaṃ sāditabbaṃ. Sace pakatiyāva santaruttarena carati, dve sāditabbāni, evaṃ ekaṃ sādiyanteneva samo bhavissati. Yassa tīsu ekaṃ naṭṭhaṃ, na sāditabbaṃ. Yassa pana dvīsu ekaṃ naṭṭhaṃ, ekaṃ sāditabbaṃ. Yassa ekaṃyeva hoti, tañca naṭṭhaṃ, dve sāditabbāni. Bhikkhuniyā pana pañcasupi naṭṭhesu dve sāditabbāni, catūsu naṭṭhesu ekaṃ sāditabbaṃ, tīsu naṭṭhesu kiñci na sāditabbaṃ, ko pana vādo dvīsu vā ekasmiṃ vā. Yena kenaci hi santaruttaraparamatāya ṭhātabbaṃ, tato uttari na labbhatīti idamettha lakkhaṇaṃ.
此中决断如下:若三件失去者,应受二件,着一下衣、披一上衣后,从相似处寻求另一件。若二件失去者,应受一件。若平常以内上二衣行者,应受二件,如是受一件者将与之相等。若三件中一件失去者,不应受。若二件中一件失去者,应受一件。若仅有一件,而彼亦失去者,应受二件。比库尼则于五件失去时应受二件,四件失去时应受一件,三件失去时不应受任何,何况二件或一件失去时。因为应以任何方式住于内上极性,不得过此,此为此中之标准。
Sesakaṃ āharissāmīti dve cīvarāni katvā sesaṃ puna āharissāmīti attho. Na acchinnakāraṇāti bāhusaccādiguṇavasena denti. Ñātakānantiādīsu ñātakānaṃ dentānaṃ sādiyantassa, pavāritānaṃ dentānaṃ sādiyantassa, attano dhanena sādiyantassa anāpattīti attho. Aṭṭhakathāsu pana ‘‘ñātakapavāritaṭṭhāne pakatiyā bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatī’’ti vuttaṃ, taṃ pāḷiyā na sameti. Yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha ‘‘aññassatthāyā’’ti na vuttaṃ. Sesaṃ uttānatthameva. Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.
「我将持来余者」者,作二衣后将再持来余者,此为其义。「非失衣因」者,因多闻等功德而施与。「亲戚等」中,受亲戚所施者、受已邀请者所施者、以自己财物受者,无罪,此为其义。然而诸注疏中说「亲戚与已邀请之处,平常多亦可,失衣因唯限量可」,此与圣典不合。然而因此学处唯于为他请求之事而制,故此中未说「为他」。余者义甚明了。诸起源等中,此亦六起源、作为、非想解脱、无心、除概念、身业语业、三心、三受。
Sattame pāḷiyaṃ paggāhikasālanti dussavāṇijakānaṃ āpaṇaṃ, ‘‘paggāhitasāla’’ntipi paṭhanti. Abhīti upasaggoti tassa visesatthābhāvaṃ dasseti. Tenāha ‘‘haritunti attho’’ti. Varasaddassa icchāyaṃ vattamānattā āha ‘‘icchāpeyyā’’ti. Daṭṭhu khematoti ettha gāthābandhavasena anunāsikalopo daṭṭhabbo. Saantaranti antaravāsakasahitaṃ. Uttaranti uttarāsaṅgaṃ. Assa cīvarassāti sāditabbacīvarassa. Acchinnasabbacīvarenāti acchinnāni sabbāni tīṇi cīvarāni assāti acchinnasabbacīvaro, tenāti attho. Yassa hi acchindanasamaye tīṇi cīvarāni sannihitāni honti, tāni sabbāni acchinnānīti so ‘‘acchinnasabbacīvaro’’ti vuccati. Teneva ‘‘acchinnasabbacīvarena tecīvarikenā’’ti vuttaṃ. Tecīvarikenāti hi acchindanasamaye ticīvarassa sannihitabhāvaṃ sandhāya vuttaṃ, na pana vinaye tecīvarikābhāvaṃ, dhutaṅgatecīvarikabhāvaṃ vā sandhāya. Evaṃ paṭipajjitabbanti ‘‘santaruttaraparamaṃ tena bhikkhunā tato cīvaraṃ sāditabba’’nti vuttavidhinā paṭipajjitabbaṃ. Aññenāti acchinnaasabbacīvarena. Yassa tīsu cīvaresu ekaṃ vā dve vā cīvarāni acchinnāni honti, tenāti attho. Aññathāpīti ‘‘santaruttaraparama’’nti vuttavidhānato aññathāpi. Yassa hi tīsu dve cīvarāni acchinnāni honti, ekaṃ sāditabbaṃ, ekasmiṃ acchinne na sāditabbanti na tassa santaruttaraparamasādiyanaṃ sambhavati. Ayameva ca attho padabhājanena vibhāvito. Tenāha ‘‘taṃ vibhāgaṃ dassetu’’nti.
第七中,圣典「布店」者,布商之店铺,亦读作「陈列店」。「阿毗」者,显示前缀之无特殊义。故说「意为『应』」。因「瓦拉」一词用于欲求义,故说「应欲求」。「见安稳」中,因偈颂结构应见鼻音脱落。「内上」者,与下衣俱。「上」者,上衣。「其衣」者,应受之衣。「三衣未失者」者,未失之一切三衣存在故为三衣未失者,以彼,此为其义。因于失衣时若三衣现前,彼一切未失故,彼称为「三衣未失者」。故说「三衣未失之三衣者」。「三衣者」者,关于失衣时三衣之现前性而说,非关于律中三衣者性或头陀三衣者性。「应如是行」者,应以「内上极,彼比库从彼应受衣」所说之法而行。「其他」者,非三衣未失者。若三衣中一件或二件衣失去者,以彼,此为其义。「不然」者,异于「内上极」所说之规定。因若三件中二衣失去者,应受一件,一件失去时不应受,故彼不可能有内上极之受。此义即以句分析而阐明。故说「为显示彼分别」。
Keci pana ‘‘tecīvarikenāti vuttattā ticīvaraṃ parikkhāracoḷavasena adhiṭṭhahitvā paribhuñjato tasmiṃ naṭṭhe bahūnipi gahetuṃ labhatī’’ti vadanti, taṃ na gahetabbaṃ. Padabhājanassa hi adhippāyaṃ dassentena yasmā pana ‘‘acchinnasabbacīvarena…pe… taṃ vibhāgaṃ dassetu’’nti vuttaṃ, padabhājane ca na tādiso attho upalabbhati, tasmā taṃ na gahetabbameva. Yampi mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. tatuttarisikkhāpadavaṇṇanā) vuttaṃ ‘‘yassa adhiṭṭhitaticīvarassa tīṇi naṭṭhānī’’ti, tatthapi adhiṭṭhitaggahaṇaṃ sarūpakathanamattanti gahetabbaṃ, na pana ticīvarādhiṭṭhānena adhiṭṭhitacīvarassevāti evamattho gahetabbo pāḷiyaṃ aṭṭhakathāyañca tathā atthassāsambhavato . Na hi ticīvarādhiṭṭhānena adhiṭṭhitacīvarasseva idaṃ sikkhāpadaṃ paññattanti sakkā viññātuṃ. Purimasikkhāpadena hi acchinnacīvarassa aññātakaviññattiyā anuññātattā pamāṇaṃ ajānitvā viññāpanavatthusmiṃ pamāṇato sādiyanaṃ anujānantena bhagavatā idaṃ sikkhāpadaṃ paññattaṃ, tasmā parikkhāracoḷikassa bahumpi sādituṃ vaṭṭatīti ayamattho neva pāḷiyā sameti, na ca bhagavato adhippāyaṃ anulometi.
然而有些人说「因说『三衣者』故,以备用布方式确定三衣而受用者,于彼失去时可取多件」,此不应取。因显示句分析之意趣者说「然而因为『三衣未失者……乃至……为显示彼分别』」,而句分析中不见如是之义,故不应取彼。即使在母论注疏中所说「若其确定三衣之三件失去」,彼处亦应取确定之语为同义语而已,不应取「唯确定衣以三衣确定」之义,因圣典与注疏中如是义不可能。因不可能知「此学处唯为以三衣确定而确定衣者而制」。因前学处许可失衣者以非亲戚请求,世尊制此学处许可不知限量者于请求事中从限量受,故「备用布者可受多」之义既不合圣典,亦不顺世尊之意趣。
Yassa tīṇi naṭṭhāni, tena dve sāditabbānīti ettha yassa ticīvarato adhikampi cīvaraṃ aññattha ṭhitaṃ atthi, tadā tassa cīvarassa alabbhanīyabhāvato tenapi sādituṃ vaṭṭatīti veditabbaṃ. Pakatiyāva santaruttarena caratīti sāsaṅkasikkhāpadavasena vā avippavāsasammutivasena vā tatiyassa alābhena vā carati. ‘‘Dve naṭṭhānī’’ti adhikārattā vuttaṃ ‘‘dve sāditabbānī’’ti. Ekaṃ sādiyanteneva samo bhavissatīti tiṇṇaṃ cīvarānaṃ dvīsu naṭṭhesu ekaṃ sādiyantena samo bhavissati ubhinnampi santaruttaraparamatāya avaṭṭhānato. Yassa ekaṃyeva hotīti aññena kenaci kāraṇena vinaṭṭhasesacīvaraṃ sandhāya vuttaṃ.
「若三件失去者,应受二件」中,若其三衣外尚有衣存于他处,因彼衣之不可得性,以彼亦可受,应如是知。「平常以内上二衣行」者,以疑虑学处或不离衣许可或第三件之不得而行。因「二件失去」之统摄故说「应受二件」。「受一件者将与之相等」者,三衣中二件失去时受一件者将相等,因二者皆不住于内上极性。「若仅有一件」者,关于以其他任何因失去余衣而说。
‘‘Sesakaṃ tumheva hotūti dentī’’ti vuttattā ‘‘pamāṇayuttaṃ gaṇhissāma, sesakaṃ āharissāmā’’ti vatvā gahetvā gamanasamayepi ‘‘sesakampi tumhākaṃyeva hotū’’ti vadanti, laddhakappiyameva. Pavāritānanti acchinnakālato pubbeyeva pavāritānaṃ. Pāḷiyā na sametīti santaruttaraparamato uttari sādiyane anāpattidassanatthaṃ ‘‘anāpatti ñātakānaṃ pavāritāna’’nti vuttattā na sameti. Santaruttaraparamaṃ sādiyantassa hi āpattippasaṅgoyeva natthi, sati ca sikkhāpadena āpattippasaṅge anāpatti yuttā dassetunti adhippāyo. Keci pana ‘‘pamāṇameva vaṭṭatīti idaṃ sallekhadassanatthaṃ vutta’’nti vadanti.
「『剩余的也归你们所有』,施者如是说」,因如是所说,故(比库们)说「我们将取适量,剩余的我们将带回」后取之,即使在离去时说「剩余的也归你们所有」,所得亦为净。「已邀请者」者,在未断时之前已被邀请者。「与圣典不相应」者,为显示超过六次或十六次后再受用无犯,因说「亲戚已邀请者无犯」,故不相应。因为受用至六次或十六次者,根本无犯之可能性,而在有学处导致犯罪可能性时,显示无犯是合理的,此为意趣。然而有些人说「仅适量是允许的,此为显示少欲而说」。
Yasmā panidaṃ…pe… na vuttanti etthāyamadhippāyo – ‘‘aññassatthāyā’’ti vuccamāne aññesaṃ atthāya pamāṇaṃ atikkamitvāpi gaṇhituṃ vaṭṭatīti āpajjati, tañca aññassatthāya viññāpanavatthusmiṃ paññattattā vatthunā saṃsandiyamānaṃ na sameti. Na hi yaṃ vatthuṃ nissāya sikkhāpadaṃ paññattaṃ, tasmiṃyeva anāpattivacanaṃ yuttanti. Gaṇṭhipadesu pana tīsupi ‘‘imassa sikkhāpadassa attano sādiyanapaṭibaddhatāvasena pavattattā ‘aññassatthāyā’ti vattuṃ okāsoyeva natthi, tasmā na vutta’’nti kathitaṃ. Idha ‘‘aññassatthāyā’’ti avuttattā aññesaṃ atthāya ñātakapavāritesu adhikaṃ viññāpentassa āpattīti ce? Na, tattha purimasikkhāpadeneva anāpattisiddhito. Tatuttaritā, acchinnādikāraṇatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgāni.
「然而此处……乃至……未说」,此处意趣如下——若说「为他人之利益」,则会导致为他人利益而超过适量取用亦允许,而那因为是在为他人利益而告知之事项中制定,故以事项相关联而不相应。因为依何事项制定学处,在该事项本身说无犯语是不合理的。然而在注释书中,对于三者都说「因此学处是关于自己受用而运作,故无机会说『为他人利益』,因此未说」。此处因未说「为他人利益」,若为他人利益而向亲戚已邀请者告知超额,有犯吗?不,因为在那里由前学处已成立无犯。此处有四支分:超过那个、未断等原因、向非亲戚告知、由那而获得。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.522-524) pana ‘‘pāḷiyaṃ paggāhikasālanti dussāpaṇaṃ. Tañhi vāṇijakehi dussāni paggahetvā dassanaṭṭhānatāya ‘paggāhikasālā’ti vuccati. Assa cīvarassāti sāditabbacīvarassa. Tecīvarikenāti iminā acchinnaticīvarato aññassa vihārādīsu nihitassa cīvarassa abhāvaṃ dasseti . Yadi bhaveyya, viññāpetuṃ na vaṭṭeyya, tāvakālikaṃ nivāsetvā attano cīvaraṃ gahetabbaṃ. Tāvakālikampi alabhantassa bhūtagāmavikopanaṃ katvā tiṇapaṇṇehi chadanaṃ viya viññāpanampi vaṭṭati eva. Aññenāti acchinnaasabbacīvarena. ‘Dve naṭṭhānī’ti adhikārato vuttaṃ ‘dve sāditabbānī’ti. Pāḷiyā na sametīti ‘anāpatti ñātakānaṃ pavāritāna’nti (pārā. 526) imāya pāḷiyā na sameti tatuttari viññāpanaāpattippasaṅge eva vuttattā. Aññassatthāyāti na vuttanti idaṃ aññassatthāya tatuttari viññāpane nissaggiyaṃ pācittiyaṃ hotīti imamatthaṃ dīpeti. Tañca pācittiyaṃ yesaṃ atthāya viññāpeti, tesaṃ vā siyā viññāpakasseva vā, na tāva tesaṃ, tehi aviññāpitattā, nāpi viññāpakassa, attānaṃ uddissa aviññattattā. Tasmā aññassatthāya viññāpentassapi nissaggiyaṃ pācittiyaṃ na dissati. Pāḷiyaṃ pana imassa sikkhāpadassa attano sādiyanapaṭibaddhatāvasena pavattattā ‘aññassatthāyā’ti anāpattivāre na vuttanti vadanti, tañca yuttaṃ viya dissati, vīmaṃsitvā gahetabbaṃ. Tatuttaricīvaratā, acchinnādikāraṇatā, aññātakaviññatti, tāya ca paṭilābhoti imānettha cattāri aṅgānī’’ti.
然而在《疑惑消除》中(说):「圣典中『展示厅』者,布店也。因为那由商人们展示布匹作为展示处所,故称『展示厅』。『为他的衣』者,为应受用之衣。『三衣具足者』,以此显示除未断三衣外,在精舍等处放置之衣的不存在。若有,则不允许告知,应暂时穿着而取自己的衣。即使暂时的也得不到者,如同破坏生物村后以草叶遮蔽,告知亦允许。『以另一』者,以未断的非全部衣。『两件失落』,从超额而说,意为『两件应受用』。『与圣典不相应』者,与『亲戚已邀请者无犯』此圣典不相应,因仅在超过那个告知之犯罪可能性中说。『为他人利益未说』者,此显示此义:为他人利益而超过那个告知,有尼萨耆亚巴吉帝亚。而那巴吉帝亚,为谁的利益而告知,或属于他们,或仅属于告知者,首先不属于他们,因未由他们告知,也不属于告知者,因未为自己而告知。因此为他人利益而告知者,也不见有尼萨耆亚巴吉帝亚。然而在圣典中,因此学处是关于自己受用而运作,故在无犯处未说『为他人利益』,他们如是说,而那似乎合理,应审察后取用。此处有四支分:超过那个之衣性、未断等原因、向非亲戚告知、由那而获得。」
Idaṃ tatuttarisikkhāpadavinicchayaṃ ācariyena avuttampi acchinnacīvarādhikāreyeva pavattattā amhehi gahitaṃ, aññātakaviññattisikkhāpadassa samayesu acchinnacīvarakāle aññātakānaṃ viññāpetabbabhāvo bhagavatā vutto, tehi dinnacīvarassa mattaso gahitabhāvo tatuttarisikkhāpadena vutto. Tasmā acchinnacīvaraadhikāroyeva hotīti.
此超过那个学处之判定,虽未由老师所说,因仅在未断衣权限中运作,故由我们取用。在非亲戚告知学处之时机中,世尊说在未断衣时应向非亲戚告知,由他们所施之衣应取适量,由超过那个学处所说。因此仅是未断衣权限。
Cīvaraacchindanavinicchayakathā夺取僧衣裁决论
Ito paraṃ acchindanasāmaññena cīvaraacchindanavinicchayaṃ vakkhāma – tattha yampi tyāhanti yampi te ahaṃ. So kira ‘‘mama pattacīvaraupāhanapaccattharaṇāni vahanto mayā saddhiṃ cārikaṃ pakkamissatī’’ti adāsi. Tenevamāha ‘‘mayā saddhiṃ janapadacārikaṃ pakkamissatī’’ti. Acchindīti balakkārena aggahesi, sakasaññāya gahitattā panassa pārājikaṃ natthi, kilametvā gahitattā āpatti paññattā.
从此以后,我们将以夺取之共相说明衣夺取之判定——其中「你给我的那些」者,你给我的那些。据说他「将携带我的钵、衣、鞋、坐具与我一起游行」而给予。因此如是说「将与我一起游行诸方」。「夺取」者,以强力取去,然而因以自己想而取,故无巴拉基咖,因疲劳而取,故制定犯。
Sayaṃ acchindati, nissaggiyaṃ pācittiyanti ekaṃ cīvaraṃ ekābaddhāni ca bahūni acchindato ekā āpatti, ekato abaddhāni visuṃ visuṃ ṭhitāni bahūni acchindato, ‘‘saṅghāṭiṃ āhara, uttarāsaṅgaṃ āharā’’ti evaṃ āharāpayato ca vatthugaṇanāya āpattiyo. ‘‘Mayā dinnāni sabbāni āharā’’ti vadatopi ekavacaneneva sambahulā āpattiyo.
「自己夺取,尼萨耆亚巴吉帝亚」者,夺取一件衣或一起绑的许多件,一犯;夺取从一处未绑、分别放置的许多件,或令取「拿桑喀帝来,拿上衣来」如是令拿,以物品计数而有诸犯。即使说「拿我所施的全部来」,以一语也有众多犯。
Aññaṃ āṇāpeti, āpatti dukkaṭassāti ‘‘cīvaraṃ gaṇhā’’ti āṇāpeti, ekaṃ dukkaṭaṃ. Āṇatto bahūni gaṇhāti, ekaṃ pācittiyaṃ. ‘‘Saṅghāṭiṃ gaṇha, uttarāsaṅgaṃ gaṇhā’’ti vadato vācāya vācāya dukkaṭaṃ. ‘‘Mayā dinnāni sabbāni gaṇhā’’ti vadato ekavācāya sambahulā āpattiyo.
「令他人取,犯恶作」者,令取「衣」,一恶作。被令者取多件,一巴吉帝亚。说「取桑喀帝,取上衣」时,每一语句一恶作。说「凡我所给之一切,皆取之」时,以一语句多罪。
Aññaṃ parikkhāranti vikappanupagapacchimaṃ cīvaraṃ ṭhapetvā yaṃ kiñci antamaso sūcimpi. Veṭhetvā ṭhapitasūcīsupi vatthugaṇanāya dukkaṭāni. Sithilaveṭhitāsu evaṃ. Gāḷhaṃ katvā baddhāsu pana ekameva dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sūcighare pakkhittāsupi eseva nayo. Thavikāya pakkhipitvā sithilabaddhagāḷhabaddhesu tikaṭukādīsu bhesajjesupi eseva nayo.
「其他资具」者,除去可作净施之最后衣外,任何物,乃至针。即使在包裹放置之针中,亦依物品计数而有诸恶作。在松包裹者如是。然在紧缚者,仅一恶作,此于大注疏中说。在投入针盒中者,亦此法则。在投入袋中,于松缚与紧缚,于三辛辣等药中,亦此法则。
So vā detīti ‘‘bhante, tumhākaṃyeva idaṃ sāruppa’’nti evaṃ vā deti. Atha vā pana ‘‘āvuso, mayaṃ tuyhaṃ ‘vattapaṭipattiṃ karissati, amhākaṃ santike upajjhaṃ gaṇhissati, dhammaṃ pariyāpuṇissatī’ti cīvaraṃ adamhā, sodāni tvaṃ na vattaṃ karosi, na upajjhaṃ gaṇhāsi, na dhammaṃ pariyāpuṇāsī’’ti evamādīhi vutto ‘‘bhante, cīvaratthāya maññe bhaṇatha, idaṃ vo cīvara’’nti deti, evampi so vā deti. Disāpakkantaṃ vā pana daharaṃ ‘‘nivattetha na’’nti bhaṇati, so na nivattati. ‘‘Cīvaraṃ gahetvā rundhathā’’ti evaṃ ce nivattati, sādhu. Sace ‘‘pattacīvaratthāya maññe tumhe bhaṇatha, gaṇhatha na’’nti deti, evampi soyeva deti. Vibbhantaṃ vā disvā ‘‘mayaṃ tuyhaṃ ‘vattaṃ karissatī’ti pattacīvaraṃ adamhā, sodāni tvaṃ vibbhamitvā carasī’’ti vadati, itaro ‘‘gaṇhatha tumhākaṃ pattacīvara’’nti deti, evampi so vā deti. ‘‘Mama santike upajjhaṃ gaṇhantasseva te demi, aññattha gaṇhantassa na demi. Vattaṃ karontasseva demi, akarontassa na demi. Dhammaṃ pariyāpuṇantasseva demi, apariyāpuṇantassa na demi. Avibbhamantasseva demi, vibbhamantassa na demī’’ti evaṃ pana dātuṃ na vaṭṭati, dadato dukkaṭaṃ, āharāpetuṃ pana vaṭṭati. Cajitvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo. Sesamettha uttānameva. Ayaṃ samantapāsādikato uddhaṭavinicchayo.
「彼或给与」者,或如是给与:「尊者,此正适合于您」。或者,「友,我等给汝衣,谓『将行侍奉,将于我等处受依止,将学法』,然今汝不行侍奉,不受依止,不学法」,如是等被说时,「尊者,想必为衣而说,此衣给汝等」,如是给与,如是亦「彼或给与」。或对已往他方之年少者说「汝等应返回」,彼不返回。若如是说「取衣而阻止之」而返回,善。若「想必汝等为钵衣而说,取之」而给与,如是亦彼即给与。或见已还俗者,说「我等给汝钵衣,谓『将行侍奉』,然今汝还俗而行」,他者「取汝等之钵衣」而给与,如是亦「彼或给与」。然不应如是给与:「唯于我处受依止者我给汝,于他处受者不给。唯行侍奉者我给,不行者不给。唯学法者我给,不学者不给。唯不还俗者我给,还俗者不给」,如是给与者恶作,然令取回则可。舍已给与后断取者,应令以盗物价偿还。此中余者极明了。此为自《善见》所抽出之决断。
Yampi tyāhanti ettha yanti kāraṇavacanaṃ, tasmā evamettha sambandho veditabbo – ‘‘mayā saddhiṃ janapadacārikaṃ pakkamissatīti yaṃ kāraṇaṃ nissāya ahaṃ te, āvuso, cīvaraṃ adāsiṃ, taṃ na karosī’’ti kupito anattamano acchindīti. Yanti vā cīvaraṃ parāmasati. Tattha ‘‘mayā saddhiṃ janapadacārikaṃ pakkamissatīti yampi te ahaṃ cīvaraṃ adāsiṃ, taṃ cīvaraṃ gaṇhissāmī’’ti kupito anattamano acchindīti sambandhitabbaṃ.
「凡彼所说」者,此中「凡」为因由之词,故此中应如是连结:「友,我给汝衣,依何因由?依『将与我共行游方』之因由,汝不作彼」,忿怒不悦而断取。或「凡」触及衣。于此应连结:「我给汝衣,凡彼所说『将与我共行游方』,我将取彼衣」,忿怒不悦而断取。
Āṇattobahūni gaṇhāti, ekaṃ pācittiyanti ‘‘cīvaraṃ gaṇhā’’ti āṇattiyā ekacīvaravisayattā ekameva pācittiyaṃ. Vācāya vācāya dukkaṭanti ettha acchinnesu vatthugaṇanāya pācittiyāni. Ekavācāya sambahulā āpattiyoti idaṃ acchinnesu vatthugaṇanāya āpajjitabbaṃ pācittiyāpattiṃ sandhāya vuttaṃ, āṇattiyā āpajjitabbaṃ pana dukkaṭaṃ ekameva.
「被令者取多件,一巴吉帝亚」者,因令取「衣」之命令唯一衣为对象,故仅一巴吉帝亚。「每一语句恶作」者,此中于已断取者,依物品计数而有诸巴吉帝亚。「以一语句多罪」者,此关于已断取者依物品计数应犯之巴吉帝亚罪而说,然关于命令应犯之恶作,仅一。
Evanti iminā ‘‘vatthugaṇanāya dukkaṭānī’’ti idaṃ parāmasati. Eseva nayoti sithilaṃ gāḷhañca pakkhittāsu āpattiyā bahuttaṃ ekattañca atidisati.
「如是」者,以此触及「依物品计数而有诸恶作」此句。「亦此法则」者,指示于松与紧投入者,罪之多性与一性。
Āvuso mayantiādīsu gaṇhitukāmatāya evaṃ vuttepi teneva dinnattā anāpatti. Amhākaṃsantike upajjhaṃ gaṇhissatīti idaṃ sāmaṇerassapi dānaṃ dīpeti, tasmā kiñcāpi pāḷiyaṃ ‘‘bhikkhussa sāmaṃ cīvaraṃ datvā’’ti vuttaṃ, tathāpi anupasampannakāle datvāpi upasampannakāle acchindantassa pācittiyamevāti veditabbaṃ. Acchindanasamaye upasampannabhāvoyeva hettha pamāṇaṃ. Detīti tuṭṭho vā kupito vā deti. Ruddhathāti nivāretha. Evaṃ pana dātuṃ na vaṭṭatīti ettha evaṃ dinnaṃ na tāva ‘‘tassa santaka’’nti anadhiṭṭhahitvāva paribhuñjitabbanti veditabbaṃ. Āharāpetuṃ pana vaṭṭatīti evaṃ dinnaṃ bhatisadisattā āharāpetuṃ vaṭṭati. Cajitvā dinnanti vuttanayena adatvā anapekkhena hutvā tasseva dinnaṃ. Bhaṇḍagghena kāretabboti sakasaññāya vinā gaṇhanto bhaṇḍaṃ agghāpetvā āpattiyā kāretabbo. Vikappanupagapacchimacīvaratā, sāmaṃ dinnatā, sakasaññitā, upasampannatā, kodhavasena acchindanaṃ vā acchindāpanaṃ vāti imānettha pañca aṅgāni. Ayaṃ sāratthadīpanīpāṭho (sārattha. ṭī. 2.635).
「友,我等」等处,虽如是说,因由彼所给予,以欲取之故,无罪。「将在我等面前取依止师」,此亦显示对沙玛内拉之布施,因此,虽于经文中说「亲自给予比库衣后」,然而即使在未达上时给予,于达上时夺取者,应知亦为巴吉帝亚。夺取之时的达上状态,于此处即是标准。「给予」者,欢喜或愤怒而给予。「应阻止」者,应遮止之。「如是给予不适当」,于此处应知,如是所给予者,不应不作意「此为彼之所有物」而受用。然而「允许令取来」者,如是所给予者,因类似雇佣,允许令取来。「舍弃后给予」者,依前述方式,未给予而成为不期待者,给予彼。「应以物价令作」者,无自己想而取者,应估算物价后,以罪令作。于此处有五支分:可作净施之最后衣、亲自给予、自己想、达上、以愤怒夺取或令夺取。此为《义要阐明》之文。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.631) pana ‘‘yampi…pe… acchindīti ettha yaṃ te ahaṃ cīvaraṃ adāsiṃ, taṃ ‘mayā saddhiṃ pakkamissatī’ti saññāya adāsiṃ, na aññathāti kupito acchindīti evaṃ ajjhāharitvā yojetabbaṃ. Ekaṃ dukkaṭanti yadi āṇatto avassaṃ acchindati, āṇattikkhaṇe eva pācittiyaṃ. Yadi na acchindati, tadā eva dukkaṭanti daṭṭhabbaṃ. Ekavācāya sambahulāpattiyoti yadi āṇatto anantarāyena acchindati, āṇattikkhaṇeyeva vatthugaṇanāya pācittiyāpattiyo payogakaraṇakkhaṇeyeva āpattiyā āpajjitabbato, cīvaraṃ pana acchinneyeva nissaggiyaṃ hoti. Yadi so na acchindati, āṇattikkhaṇe ekameva dukkaṭanti daṭṭhabbaṃ. Evamaññatthapi īdisesu nayo ñātabbo. Upajjhaṃ gaṇhissatīti sāmaṇerassa dānaṃ dīpeti, tena ca sāmaṇerakāle datvā upasampannakāle acchindatopi pācittiyaṃ dīpeti. ‘‘Bhikkhussa sāmaṃ cīvaraṃ datvā’’ti idaṃ ukkaṭṭhavasena vuttaṃ. Āharāpetuṃ pana vaṭṭatīti kamme akate bhatisadisattā vuttaṃ. Vikappanupagapacchimacīvaratā, sāmaṃ dinnatā, sakasaññitā, upasampannatā, kodhavasena acchindanaṃ vā acchindāpanaṃ vāti imānettha pañca aṅgānī’’ti vuttaṃ.
然而于《疑惑遣除》中说:「『夺取』者,于此处应如是引入而连结:『我给予汝之衣,我以「将与我一同离去」之想而给予,非其他』,愤怒而夺取。『一恶作』者,若受命令必定夺取,于命令之刹那即为巴吉帝亚。若不夺取,应见于彼时即为恶作。『一语多罪』者,若受命令无障碍地夺取,于命令之刹那,以事物计数之巴吉帝亚罪,因于行动造作之刹那即应犯罪,然而衣于夺取时即成尼萨耆亚。若彼不夺取,应见于命令之刹那仅一恶作。如是于其他处,于此类中亦应知此法。『将取依止师』者,显示对沙玛内拉之布施,由此显示,即使于沙玛内拉时给予,于达上时夺取亦为巴吉帝亚。『亲自给予比库衣后』,此依最高情况而说。然而『允许令取来』者,因甘马未作时类似雇佣而说。于此处有五支分:可作净施之最后衣、亲自给予、自己想、达上、以愤怒夺取或令夺取」,如是所说。
Paṭibhānacittakathā巧思图案论
§6
6. Paṭibhānacittakathāyaṃ aṭṭhakathāyaṃ vuttanayeneva suviññeyyanti sāratthadīpaniyaṃ na kiñci vuttaṃ, vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.299) pana ‘‘karohīti vattuṃ na vaṭṭatīti āṇattiyā eva paṭikkhittattā dvārapālaṃ ‘kiṃ na karosī’tiādinā pariyāyena vattuṃ vaṭṭati. Jātakapakaraṇanti jātakapaṭisaṃyuttaṃ itthipurisādi yaṃ kiñci rūpaṃ adhippetaṃ. ‘Parehi kārāpetu’nti vuttattā buddharūpampi sayaṃ kātuṃ na labhatī’’ti vuttaṃ.
六、于《辩才心论》中,依注疏所说之方式即善可了知,《义要阐明》中未说任何事。然而《疑惑遣除》中说:「『请作』,不适当说,因仅命令被禁止,允许以『为何不作』等方式对守门者说。『本生事』者,与本生相应之任何女人男人等色相,皆为所指。因说『令他人作』,即使佛像亦不得自己作」,如是所说。
Vippakatabhojanakathā离开食物的论述
§7
7. Vippakatabhojanakathāyampi sāratthadīpanī vimativinodanī vajirabuddhiṭīkāsu na kiñci vuttaṃ. Paṭhamaṃ kataṃ pakataṃ, vi aniṭṭhitaṃ pakataṃ vippakataṃ, vippakataṃ bhojanaṃ yena so vippakatabhojano, paṭhamaṃ bhuñjitvā aniṭṭhitabhojanakicco bhikkhu. Vuttena bhikkhunā pavisitabbanti sambandho. Rittahatthampi uṭṭhāpetuṃ na vaṭṭatīti ettha kāraṇamāha ‘‘vippakatabhojanoyeva hi so hotī’’ti, yāgukhajjakādīsupi pītesu khāditesupi bhattassa abhuttattā aniṭṭhitabhojanakicco hoti. Pavārito hoti, tena vattabboti pavāritena āsanā vuṭṭhitena bhuñjituṃ alabhamānattā attano santike udake asante vattabboti attho. Sesaṃ suviññeyyameva.
七、于《未竟食论》中,《义要阐明》《疑惑遣除》《金刚慧复注》中亦未说任何事。最初所作为已作,未完成所作为未竟作,未竟作之食为未竟食,由此彼为未竟食者,最初食用后食事未完之比库。与所说比库应入,为连结。「即使空手亦不适当令起」,于此处说明理由:「彼即为未竟食者」,即使于粥、硬食等已饮已食,因饭未食故,为食事未完者。「已受请者,应对彼说」者,已受请而从座起立,因不得食用,于自己面前无水时应说,为义。其余善可了知。
Uddisantauddisāpanakathā诵说及令诵说论
§8
8. Uddisantauddisāpanakathāyaṃ uddisantenāti uddesaṃ dentena, pāḷiṃ vācentenāti attho. Uddisāpentenāti uddesaṃ gaṇhantena, pāḷiṃ vācāpentenāti attho. Uccatarepīti pi-saddena samānāsanaṃ sampiṇḍeti. Nīcatarepīti etthāpi eseva nayo.
八、于《诵与令诵论》中,「诵者」,给予诵习者,诵读经文者,为义。「令诵者」,取诵习者,令诵读经文者,为义。「较高者」,以「亦」字合并同座。「较低者」,于此处亦此法。
Tivassantarikakathā三年间隔论
§9
9. Tivassantarikakathāyaṃ tīṇi vassāni tivassaṃ, tīṇi vā vassāni tivassāni, tivassānaṃ antaraṃ tivassantaraṃ, tivassantare ṭhitoti tivassantaro, tena tivassantarena, antara-saddo majjhatthavācako, ṇa-paccayo ṭhitatthe. Tenāha vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 320) ‘‘tivassantarenāti tiṇṇaṃ vassānaṃ anto ṭhitenā’’ti. Aṭṭhakathāyaṃ (cūḷava. aṭṭha. 320) pana sarūpameva dassento ‘‘tivassantaro nāmā’’tiādimāha. Ime sabbeti sabbe tividhā ime samānāsanikā. Sesaṃ suviññeyyameva.
九、于《三瓦萨间论》中,三个瓦萨为三瓦萨,或三个瓦萨为三瓦萨,三瓦萨之间为三瓦萨间,住于三瓦萨间者为三瓦萨间者,以彼三瓦萨间,「间」字为中间义之表达,「那」后缀为住义。因此于《金刚慧复注》中说:「以三瓦萨间者,住于三个瓦萨之内者」。然而于注疏中,显示相似相,说「名为三瓦萨间者」等。「此等一切」者,此等一切三种同座者。其余善可了知。
Dīghāsanakathā长座论
§10
10. Dīghāsanakathāyaṃ saṃhārimaṃ vāti saṃharituṃ yuttaṃ kaṭasārakādi. Asaṃhārimaṃ vāti saṃharituṃ asakkuṇeyyaṃ pāsāṇādi āsanaṃ. Tenāha sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.320) ‘‘dīghāsanaṃ nāma mañcapīṭhavinimuttaṃ yaṃ kiñci tiṇṇannaṃ ekato sukhaṃ nisīdituṃ pahotī’’ti. Kasmā pana ‘‘tiṇṇannaṃ pahotī’’ti vuttaṃ, nanu dvinnaṃ pahonakāsanampi dīghamevāti codanaṃ sandhāyāha ‘‘anujānāmi…pe… ettakaṃ pacchimaṃ dīghāsananti hi vutta’’nti. Dvinnaṃ pahonake hi adīghāsane samānāsanikeheva saha nisīdituṃ vaṭṭati, tiṇṇannaṃ pahonakato paṭṭhāya gahite dīghāsane pana asamānāsanikehipi saha nisīdituṃ vaṭṭati. Yadi evaṃ paṇḍakādīhipi saha nisīdituṃ vaṭṭeyyāti codanaṃ manasi katvā āha ‘‘anujānāmi, bhikkhave, ṭhapetvā paṇḍaka’’ntiādi. Tattha attho suviññeyyova.
10. 在长座之论中:「应收」者,适宜收起之物,如咖德萨拉咖等。「不应收」者,不能收起之物,如石座等座具。因此《义明灯》(《义明疏·小品》3.320)中说:「长座者,除床椅外,凡能令三人一起舒适坐下者。」然而为何说「能令三人坐下」?难道能令二人坐下之座也是长座吗?为解此诘难而说:「我允许……乃至……如此之量为最后之长座。」因为在能令二人坐下之非长座上,只许与同座者一起坐;但在从能令三人坐下开始所取之长座上,则许与非同座者一起坐。若如是,岂非也许与般哒咖等一起坐?考虑此诘难而说:「诸比库,我允许,除般哒咖外……」等。其中之义甚易了知。
Gilānupaṭṭhānakathā看护病人之论
§11
11. Gilānupaṭṭhānakathāyaṃ palipannoti nimuggo, makkhitoti attho. Uccāretvāti ukkhipitvā. Samānācariyakoti ettha ‘‘sacepi ekassa ācariyassa eko antevāsiko hoti, eko saddhivihāriko, etepi aññamaññaṃ samānācariyakā evā’’ti vadanti. Bhesajjaṃ yojetuṃ asamattho hotīti vejjena ‘‘idañcidañca bhesajjaṃ gahetvā iminā yojetvā dātabba’’nti vutte tathā kātuṃ asamatthoti attho. Nīhātunti nīharituṃ, chaḍḍetunti attho. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.365-366) pana ‘‘bhūmiyaṃ paribhaṇḍaṃ akāsīti gilānena nipannabhūmiyaṃ kiliṭṭhaṭṭhānaṃ dhovitvā haritūpalittaṃ kāresīti attho. Bhesajjaṃ yojetuṃ asamatthoti parehi vuttavidhimpi kātuṃ asamattho’’ti vuttaṃ.
11. 在看护病人之论中:「陷入」者,沉没,被污染之义。「举起后」者,提起后。「同老师者」者,此处有人说:「即使一位老师有一位弟子、一位共住者,这些人也互为同老师者。」「无能力调配药」者,当医师说『应取此药彼药,以此调配后给予』时,无能力如是做之义。「移出」者,移走,丢弃之义。《疑惑消除》(《疑惑消除疏·大品》2.365-366)则说:「『在地上作清洁』者,洗净病人卧地之污秽处,令涂以绿泥之义。『无能力调配药』者,连他人所说之方法也无能力做。」
Maraṇavaṇṇakathā死亡色之论
§12
12. Maraṇavaṇṇakathāyaṃ maraṇatthikāva hutvāti imassa kāyassa bhedena saggapāpanādhippāyattā atthato maraṇatthikāva hutvā. Maraṇatthikabhāvaṃ ajānantāti ‘‘evaṃ adhippāyino maraṇatthikā nāma hontī’’ti attano maraṇatthikabhāvaṃ ajānantā. Na hi te attano cittappavattiṃ na jānanti. Vohāravasenāti pubbabhāgavohāravasena, maraṇādhippāyassa sanniṭṭhāpakacetanākkhaṇe karuṇāya abhāvato kāruññena pāse baddhasūkaramocanaṃ viya na hotīti adhippāyo. ‘‘Yathāyunā’’ti vuttamevatthaṃ yathānusandhināti pariyāyantarena vuttaṃ, yathānusandhinā yathāyuparicchedenāti vuttaṃ hoti. Atha vā yathānusandhināti yathānuppabandhena, yāva tasmiṃ bhave santānassa anuppabandho avicchinnapavatti hoti, tāva ṭhatvāti vuttaṃ hoti.
12. 在死相之论中:「成为求死者」者,因此身坏灭而往天界或恶趣之意图,从义理上成为求死者。「不知求死者之状态」者,不知「如是意图者名为求死者」之自己求死者之状态。因为他们并非不知自己心之流转。「依言说」者,依前分言说,因在死亡意图之成就决意刹那无悲悯,故非如以悲悯解放绑在柱上之猪,此为意趣。「依寿量」者,以另一方式说已说之义为「依相续」,即说「依相续、依寿量限定」。或者「依相续」者,依连续,即说「只要在彼有中相续之连续、不断之流转存在,即住至彼时」。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.180) ‘‘vohāravasenāti pubbabhāgavohāravasena maraṇādhippāyassa sanniṭṭhāpakacetanākkhaṇe karuṇāya abhāvato, kāruññena pāse baddhasūkaramocanaṃ viya na hotīti adhippāyo. ‘Yathāyunā’ti vuttamevatthaṃ yathānusandhināti pariyāyantarena vutta’’nti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 180) pana ‘‘maraṇatthikāva hutvāti imassa kāyassa bhedena saggapāpanādhippāyattā atthato maraṇatthikāva hutvā. ‘‘Evaṃadhippāyino maraṇatthikā nāma hontī’’ti attano maraṇatthikabhāvaṃ ajānantā āpannā pārājikaṃ. Na hi te attano cittappavattiṃ na jānantīti vuccanti. Vohāravasenāti pubbabhāge vohāravasena, sanniṭṭhāne panetaṃ natthi, pāse baddhasūkaramocane viya na hoti. Yathānusandhināti antarā amaritvāti attho’’ti vuttaṃ.
《疑惑消除》(《疑惑消除疏》1.180)说:「『依言说』者,依前分言说,因在死亡意图之成就决意刹那无悲悯,故非如以悲悯解放绑在柱上之猪,此为意趣。『依寿量』者,以另一方式说已说之义为『依相续』。」《金刚智疏》(《金刚智疏·巴拉基咖》180)则说:「『成为求死者』者,因此身坏灭而往天界或恶趣之意图,从义理上成为求死者。不知『如是意图者名为求死者』之自己求死者之状态者,犯巴拉基咖。因为不说他们不知自己心之流转。『依言说』者,在前分依言说,但在成就时此不存在,非如解放绑在柱上之猪。『依相续』者,中间未死之义。」
Attapātanakathā自投之论
§13
13. Attapātanakathāyaṃ vibhattibyattayenāti vibhattivipariṇāmena. Visesādhigamoti samādhi vipassanā ca. Ativiya pākaṭattā ‘‘hatthappatto viya dissatī’’ti vuttaṃ. Upacchindatīti visesādhigamassa vikkhepo mā hotūti āhāraṃ upacchindati. Visesādhigamanti lokuttaradhammapaṭilābhaṃ. Byākaritvāti ārocetvā. Upacchindati, na vaṭṭatīti yasmā sabhāgānaṃ lajjībhikkhūnaṃyeva ariyā attanā adhigatavisesaṃ tādise kāraṇe sati ārocenti, te ca bhikkhū appatirūpāya anesanāya paccayaṃ na pariyesanti, tasmā tehi pariyesitapaccaye kukkuccaṃ uppādetvā āhāraṃ upacchindituṃ na vaṭṭatīti attho. Sabhāgānañhi byākatattā upacchindituṃ na labhati. Te hi kappiyakhettaṃ ārocenti. Teneva ‘‘sabhāgānañhi lajjībhikkhūnaṃ kathetuṃ vaṭṭatīti idaṃ ‘upacchindati, na vaṭṭatī’ti imassa kāraṇaṃ dassentena vutta’’nti tīsupi gaṇṭhipadesu vuttaṃ. Atha vā visesādhigamaṃ byākaritvāti idaṃ visesassa adhigatabhāvadassanatthaṃ vuttaṃ, adhigamantarāyaṃ āsaṅkanteneva ca āhārupacchedo kātabboti anuññātattā adhigatena na kātabboti dassetuṃ ‘‘visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭatī’’ti vuttaṃ. Kiṃ pana ariyā attanā adhigatavisesaṃ aññesaṃ ārocentīti imissā codanāya ‘‘sabhāgānañhi lajjībhikkhūnaṃ kathetuṃ vaṭṭatī’’ti vuttaṃ, ayamettha yuttataroti amhākaṃ khanti, gaṇṭhipadepi ayamattho dassitoyevāti.
13. 在自杀之论中:「以变异之变易」者,以变异之转变。「殊胜证得」者,定与观。因极为明显,故说「如已到手般显现」。「断绝」者,为令殊胜证得之障碍不生,而断绝食物。「殊胜证得」者,出世间法之获得。「告知后」者,告白后。「断绝,不许」者,因为圣者只在有如是因缘时向同类惭愧比库告白自己所证殊胜,而彼等比库不以不适当之寻求寻求资具,故对他们所寻得之资具生起疑虑而断绝食物,不许,此为义理。因为向同类告知后,不得断绝。因为他们告白适当之田。因此在三部结使足中说:「因为许向同类惭愧比库说,此为『断绝,不许』之因缘而说。」或者「告知殊胜证得后」者,此为显示殊胜之已证得状态而说,因为只是预期证得之障碍而许断绝食物,故为显示已证得者不应做,而说「告知殊胜证得后断绝食物,不许」。然而圣者向他人告白自己所证殊胜吗?对此诘难说「因为许向同类惭愧比库说」,此为此处更合理者,是我们之见解,在结使足中也显示此义。
Vimativinodaniyampi (vi. vi. ṭī. 1.182-183) ‘‘vibhattibyattayenāti vibhattivipariṇāmena. Visesādhigamoti samādhi vipassanā ca. Visesādhigamanti lokuttaradhammapaṭilābhaṃ. Byākaritvāti ārocetvā, idañca visesassa adhigatabhāvadassanatthaṃ vuttaṃ. Adhigatavisesā hi diṭṭhānugatiāpajjanatthaṃ lajjībhikkhūnaṃ avassaṃ adhigamaṃ byākaronti, adhigatavisesena pana abyākaritvāpi āhāraṃ upacchindituṃ na vaṭṭati, adhigamantarāyavinodanatthameva āhārupacchedassa anuññātattā tadadhigame so na kātabbova. Kiṃ panādhigamaṃ ārocetuṃ vaṭṭatīti āha sabhāgānañhītiādī’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 181-183) ‘‘hatthappatto viya dissati, ‘tassa vikkhepo mā hotū’ti upacchindati, visesādhigamaṃ byākaritvā tappabhavaṃ sakkāraṃ lajjāyanto āhāraṃ upacchindati sabhāgānaṃ byākatattā. Te hi kappiyakhettaṃ ārocentī’’ti vuttaṃ.
《疑惑消除》(《疑惑消除疏》1.182-183)也说:「『以变异之变易』者,以变异之转变。『殊胜证得』者,定与观。『殊胜证得』者,出世间法之获得。『告知后』者,告白后,此为显示殊胜之已证得状态而说。因为已证殊胜者为令随见不陷入,必须向惭愧比库告白证得,但已证殊胜者即使不告知也不许断绝食物,因为只为消除证得之障碍而许断绝食物,故在已证得时不应做彼。然而许告白证得吗?说『因为同类……』等。」《金刚智疏》(《金刚智疏·巴拉基咖》181-183)说:「如已到手般显现,『为令彼之障碍不生』而断绝,告知殊胜证得后,惭愧由彼生之恭敬而断绝食物,因向同类告知。因为他们告白适当之田。」
Appaccavekkhitvānisinnakathā未省察而坐之论
§14
14. Appaccavekkhitvā nisinnakathāyaṃ appaṭivekkhitvāti anupaparikkhitvā. Uddhaṃ vā adho vā saṅkamantīti pacchā āgatānaṃ okāsadānatthaṃ nisinnapāḷiyā uddhaṃ vā adho vā gacchanti. Paṭivekkhaṇakiccaṃ natthīti pacchā āgatehi upaparikkhaṇakiccaṃ natthi. Heṭṭhā kismiñci vijjamāne sāṭakaṃ valiṃ gaṇhātīti āha ‘‘yasmiṃ vali na paññāyatī’’ti. Paṭivekkhaṇañcetaṃ gihīnaṃ santakeyevāti daṭṭhabbaṃ. Vimativinodaniyampi (vi. vi. ṭī. 1.180) ‘‘heṭṭhā kismiñci vijjamāne sāṭakaṃ valiṃ gaṇhātīti āha ‘yasmiṃ vali na paññāyatī’ti. Paṭivekkhaṇañcetaṃ gihīnaṃ santake evāti daṭṭhabba’’nti ettakameva vuttaṃ, vajirabuddhiṭīkāyampi (vajira. ṭī. pārājika 180) ‘‘appaṭivekkhitvāti avicāretvā. Heṭṭhimabhāge hi kismiñci vijjamāne vali paññāyatī’’ti ettakameva.
十四、于「不观察而坐之论」中:「不观察」者,不审察也。「向上或向下移动」者,为给予后来者座位,从已坐之行列向上或向下移动。「无观察之义务」者,后来者无审察之义务。「下方若有何物存在,外衣会起皱褶」,故说「于其不显皱褶处」。此观察唯应视为在家人之物品。《疑惑消除》亦仅说「下方若有何物存在,外衣会起皱褶,故说『于其不显皱褶处』。此观察应视为在家人之物品」如此而已。《金刚智复注》亦仅说「不观察者,不审察也。于下方若有何物存在,皱褶会显现」如此而已。
Davāyasilāvijjhanakathā以药涂石之论
§15
15. Davāyasilāvijjhanakathāyaṃ davāsaddo hasādhippāyavācako. Paṭipubbavidha-dhātu pavaṭṭanatthoti āha ‘‘hasādhippāyena pāsāṇo na pavaṭṭetabbo’’ti. Silāsaddassa pāsāṇavācakattā so eva na paṭivijjhitabboti codanaṃ sandhāyāha ‘‘na kevalañcā’’tiādi. Yadi evaṃ sabbesampi atthāya na vaṭṭeyyāti āha ‘‘cetiyādīnaṃ atthāyā’’tiādi. Dhovanadaṇḍakanti bhaṇḍadhovanadaṇḍaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.182-183) pana ‘‘bhaṇḍakaṃ vā dhovantāti cīvaraṃ vā dhovantā. Dhovanadaṇḍakanti cīvaradhovanadaṇḍa’’nti vuttaṃ.
十五、于「嬉笑投石之论」中:「嬉笑」一词表示嬉笑之意趣。「以前缀之动词根有转起之义」,故说「不应以嬉笑之意趣投掷石头」。因「石」一词表示石头之义,故针对「不应投掷彼石」之诘难而说「不仅如此」等。若如是,对一切人亦不应允许,故说「为塔等之利益」等。「洗涤杖」者,洗涤物品之杖。然《疑惑消除》说「洗涤物品者,洗涤衣者,即洗涤衣。洗涤杖者,洗涤衣之杖」。
Dāyālimpanakathā涂抹继承物之论
§16
16. Dāyālimpanakathāyaṃ alla…pe… pācittiyanti sukkhaṭṭhānepi aggiṃ pātetvā iminā adhippāyena ālimpentassa pācittiyameva. Dukkaṭanti sukkhaṭṭhāne vā sukkhaṃ ‘‘asukkha’’nti avavatthapetvā vā aggiṃ pātentassa dukkaṭaṃ. Kīḷādhippāyepi eseva nayo, kīḷādhippāyo ca paṭapaṭāyamānasaddassādavaseneva veditabbo. Paṭipakkhabhūto aggi paṭaggi. Parittakaraṇanti ārakkhakaraṇaṃ. Sayaṃ vā uṭṭhitanti vāteritānaṃ veḷuādīnaṃ aññamaññasaṅghaṭṭanena samuṭṭhitaṃ. Nirupādānoti indhanarahito. Vimativinodaniyaṃ (vi. vi. ṭī. 1.190) pana ‘‘khiḍḍādhippāyenapi dukkaṭanti sukkhatiṇādīsu aggikaraṇaṃ sandhāya vuttaṃ. Allesu pana kīḷādhippāyenapi karontassa pācittiyameva. Paṭipakkhabhūto, paṭimukhaṃ gacchanto vā aggi paṭaggi, tassa allatiṇādīsupi dānaṃ anuññātaṃ. Taṃ dentena dūratova āgacchantaṃ dāvaggiṃ disvā vihārassa samantato ekakkhaṇe akatvā ekadesato paṭṭhāya vihārassa samantato saṇikaṃ jhāpetvā yathā mahantopi aggi vihāraṃ pāpuṇituṃ na sakkoti, evaṃ vihārassa samantā abbhokāsaṃ katvā paṭaggi dātabbo. So ḍāvaggino paṭipathaṃ gantvā ekato hutvā tena saha nibbāti. Parittakaraṇanti samantā rukkhatiṇādicchedanaparikhākhaṇanādiārakkhakaraṇaṃ. Tenāha ‘tiṇakuṭikānaṃ samantā bhūmitacchana’ntiādī’’ti, vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 190) pana ‘‘parittanti rakkhaṇaṃ, taṃ dassetuṃ ‘samantā bhūmitacchana’ntiādi vutta’’nti ettakameva vuttaṃ.
十六、于「湿地涂抹之论」中:「湿……乃至……巴吉帝亚」者,即使在干燥处点火,以此意趣涂抹者,亦为巴吉帝亚。「恶作」者,在干燥处,或将干燥不确定为「非干燥」而点火者,为恶作。于嬉戏意趣亦同此理,嬉戏意趣应仅以噼啪燃烧声之爱好而了知。「对治火」者,对治之火。「小作」者,守护作。「自己生起」者,由风吹之竹等相互摩擦而生起。「无燃料」者,无薪柴。然《疑惑消除》说「以嬉戏意趣亦恶作者,针对干草等之点火而说。然于湿者,即使以嬉戏意趣作者,亦唯巴吉帝亚。对治火者,向对面行之火为对治火,允许给予彼于湿草等。给予彼者,从远处见来临之林火,不于一刹那作寺院周围,从一部分开始,于寺院周围渐次烧尽,如是即使大火亦不能到达寺院,如是于寺院周围作露地,应给予对治火。彼行至林火之对面,合为一处,与彼共灭。小作者,周围树草等之砍伐、壕沟挖掘等守护作。故说『草屋周围之地面砍伐』等」。然《金刚智复注》仅说「小者,守护,为示彼而说『周围地面砍伐』等」如此而已。
Micchādiṭṭhikulābhatakathā邪见家族不得受用之论
§17
17. Micchādiṭṭhikulābhatakathāyaṃ natthi saddhā etesūti assaddhā, maccharino, tesu assaddhesu. Micchādiṭṭhiyā yuttāni kulāni micchādiṭṭhikulāni, majjhelopatatiyātappurisasamāso, ‘‘natthi dinna’’ntiādinayappavattāya dasavatthukāya micchādiṭṭhiyā yuttakulāni, tesu. Micchādiṭṭhikulesu labhitvāti sambandho. Asakkaccakārīnaṃ tesaṃ sakkaccakaraṇena, appaṇītadāyīnaṃ tesaṃ paṇītadānena bhavitabbamettha kāraṇenāti kāraṇaṃ upaparikkhitvāva bhuñjituṃ yuttanti āha ‘‘anupaparikkhitvā neva attanā bhuñjitabbaṃ, na paresaṃ dātabba’’nti. Yena kāraṇena bhavitabbaṃ, taṃ dassetuṃ ‘‘visamissampi hī’’tiādi vuttaṃ. Na kevalaṃ piṇḍapātamevāti āha ‘‘yampī’’tiādi. Tattha kāraṇamāha ‘‘apihitavatthusmimpi hī’’tiādi. Tato aññampi dasseti gandhahaliddādimakkhitotiādinā . Tatthapi kāraṇaṃ dassetumāha ‘‘sarīre rogaṭṭhānānī’’tiādi.
十七、于「邪见家族施食之论」中:「于此等无信」者,无信、悭吝,于彼等无信者。「邪见相应之家族」为「邪见家族」,中间省略之依主复合词,以「无布施」等方式转起之十事邪见相应之家族,于彼等。「于邪见家族获得」为连结。「对彼等不恭敬作者,以恭敬作;对彼等不上妙施者,以上妙施,此处应以原因」,故说「不审察原因,既不应自己受用,亦不应给予他人」。为示应以何原因,故说「即使混杂」等。「不仅钵食」,故说「凡」等。其中说原因「即使于覆盖之物」等。更示其他,以「涂抹香姜黄等」等。其中亦为示原因而说「身体之病处」等。
Gopakadānakathā牧牛者布施之论
§18
18. Gopakadānakathāyaṃ paresaṃ santakaṃ gopeti rakkhatīti gopako, tassa dānaṃ gopakadānaṃ, uyyānapālakādīhi bhikkhūnaṃ dātabbadānaṃ. Tattha paṇṇaṃ āropetvāti ‘‘ettakeheva rukkhehi ettakameva gahetabba’’nti paṇṇaṃ āropetvā, likhitvāti vuttaṃ hoti. Nimittasaññaṃ katvāti saṅketaṃ katvā. Dārakāti tesaṃ puttanattādayo dārakā. Aññepi ye keci gopakā honti, te sabbepi vuttā. Sabbatthapi gihīnaṃ gopakadāne yattakaṃ gopakā denti, tattakaṃ gahetabbaṃ. Saṅghike pana yathāparicchedameva gahetabbanti dīpitattā ‘‘atthato eka’’nti vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. 1.156) ‘‘paṇṇaṃ āropetvāti ‘ettake rukkhe rakkhitvā tato ettakaṃ gahetabba’nti paṇṇaṃ āropetvā. Nimittasaññaṃ katvāti saṅketaṃ katvā. Dārakāti tesaṃ puttanattādayo ye keci gopenti, te sabbepi idha ‘dārakā’ti vuttā’’ti, vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 156) pana ‘‘ārāmarakkhakāti vissatthavasena gahetabbaṃ. Adhippāyaṃ ñatvāti ettha yassa dānaṃ paṭiggaṇhantaṃ bhikkhuṃ, bhāgaṃ vā sāmikā na rakkhanti na daṇḍenti, tassa dānaṃ appaṭicchādetvā gahetuṃ vaṭṭatīti idha sanniṭṭhānaṃ, tampi ‘na vaṭṭati saṅghike’ti vutta’’nti vuttaṃ.
十八、于「守护者施之论」中:「守护他人之物品」为「守护者」,彼之施为「守护者施」,园林守护者等应给予比库之施。其中「挂牌后」者,「仅从如此多树应取如此多」,挂牌后,即写后之义。「作标记想」者,作约定。「儿童」者,彼等之子女等儿童。其他凡任何守护者,彼等一切皆已说。于一切处,在家人之守护者施,守护者给予多少,应取多少。然于僧团物,应仅依限量而取,因已显示,故说「义理上为一」。《疑惑消除》亦说「挂牌后者,『守护如此多树,从彼应取如此多』,挂牌后。作标记想者,作约定。儿童者,彼等之子女等,凡任何守护者,彼等一切于此说为『儿童』」。然《金刚智复注》说「园林守护者,依熟识而应取。知意趣者,此处对于受取施之比库或份额,主人不守护、不惩罚者,彼之施不隐藏而取为允许,此为此处之结论,彼亦说『于僧团物不允许』」。
Yatthāti yasmiṃ āvāse. Aññesaṃ abhāvanti aññesaṃ āgantukabhikkhūnaṃ abhāvaṃ. Tatthāti tādise āvāse. Bhājetvā khādantīti āgantukānampi sampattānaṃ bhājetvā khādantīti adhippāyo. Catūsu paccayesu sammā upanentīti ambaphalādīni vikkiṇitvā cīvarādīsu catūsu paccayesu sammā upanenti. Cīvaratthāya niyametvā dinnāti ‘‘imesaṃ rukkhānaṃ phalāni vikkiṇitvā cīvaresuyeva upanetabbāni, na bhājetvā khāditabbānī’’ti evaṃ niyametvā dinnā. Tesupi āgantukā anissarāti paccayaparibhogatthāya niyametvā dinnattā bhājetvā khādituṃ anissarā. Na tesu…pe… ṭhātabbanti ettha āgantukehi heṭṭhā vuttanayena bhājetvā khāditabbanti adhippāyo. Tesaṃ katikāya ṭhātabbanti ‘‘bhājetvā na khāditabba’’nti vā ‘‘ettakesu rukkhesu phalāni gaṇhissāmā’’ti vā ‘‘ettakāni phalāni gaṇhissāmā’’ti vā ‘‘ettakānaṃ divasānaṃ abbhantare gaṇhissāmā’’ti vā ‘‘na kiñci gaṇhissāmā’’ti vā evaṃ katāya āvāsikānaṃ katikāya āgantukehi ṭhātabbaṃ. Mahāaṭṭhakathāyaṃ ‘‘anissarā’’ti vacanena dīpitoyeva attho mahāpaccariyaṃ ‘‘catunnaṃ paccayāna’’ntiādinā vitthāretvā dassito. Paribhogavasenevāti ettha eva-saddo aṭṭhānappayutto, paribhogavasena tameva bhājetvāti yojetabbaṃ. Ettha etasmiṃ vihāre, raṭṭhevā.
「于何处」者,于何住处。「其他之无」者,其他来客比库之无。「于彼处」者,于如是住处。「分配后食」者,意趣为对已到达之来客亦分配后食。「于四资具正确供给」者,出售芒果等,于衣等四资具正确供给。「为衣限定而施」者,「此等树之果实出售后,应仅供给于衣,不应分配而食」,如是限定而施。「于彼等来客亦无自在」者,因为限定于资具受用而施,故分配而食无自在。「不应于彼等……乃至……住立」,此处意趣为来客应依下述方式分配而食。「应住立于彼等之约定」者,「不应分配而食」,或「我等将从如此多树取果实」,或「我等将取如此多果实」,或「我等将于如此多日内取」,或「我等不取任何」,如是作之住处比库之约定,来客应住立。于《大注疏》,以「无自在」一词已显示之义理,《大复注》以「四资具」等详细显示。「依受用之力」者,此处「如是」一词用于非处,应连结为「依受用之力,分配彼」。「此处」者,于此寺院,于国土。
Senāsanapaccayanti senāsanañca tadatthāya niyametvā ṭhapitañca. Lāmakakoṭiyāti lāmakaṃ ādiṃ katvā, lāmakasenāsanato paṭṭhāyāti vuttaṃ hoti. Senāsanepi tiṇādīni lāmakakoṭiyāva vissajjetabbāni, senāsanaparikkhārāpi lāmakakoṭiyāva vissajjetabbā. Mūlavatthucchedaṃ pana katvā na upanetabbanti iminā kiṃ vuttaṃ hoti? Tīsupi gaṇṭhipadesu tāva idaṃ vuttaṃ ‘‘sabbāni senāsanāni na vissajjetabbānīti vuttaṃ hotī’’ti. Lāmakakoṭiyā vissajjantehipi senāsanabhūmiyo na vissajjetabbāti ayamattho vutto hotīti no khanti. Vīmaṃsitvā yaṃ ruccati, taṃ gahetabbaṃ.
关于『住处资具』者，即住处以及为此目的专门指定保管之物也。『从最劣等级』者，即以最劣为起点，谓从最劣住处开始分配之义。住处方面，草等物亦应从最劣等级起分配；住处附属器具亦应从最劣等级起分配。然而，『不得截断根本所依而转移』，此语所说为何？在三处结点文中，首先所说之义为：『不得分配一切住处』。『即便从最劣等级起分配者，亦不得分配住处地基』——此义是否为所说之义？我等不以为然。请自行思量，取其所认可者。
Dhammasantakena buddhapūjaṃ kātuṃ, buddhasantakena vā dhammapūjaṃ kātuṃ vaṭṭati na vaṭṭatīti? ‘‘Tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī’’ti ca ‘‘yo kho, vakkali, dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87) ca vacanato vaṭṭatīti vadanti. Keci pana ‘‘evaṃ sante ‘yo, bhikkhave, maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyā’ti (mahāva. 365) vacanato buddhasantakena gilānassapi bhesajjaṃ kātuṃ yuttanti āpajjeyya, tasmā na vaṭṭatī’’ti vadanti, taṃ akāraṇaṃ. Na hi ‘‘yo, bhikkhave, maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyā’’ti (mahāva. 365) iminā attano ca gilānassa ca ekasadisatā, tadupaṭṭhānassa vā samaphalatā vuttā. Ayañhettha attho – ‘‘yo maṃ ovādānusāsanīkaraṇena upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyya, mama ovādakārakena gilāno upaṭṭhātabbo’’ti (mahāva. aṭṭha. 365). Bhagavato ca gilānassa ca upaṭṭhānaṃ ekasadisanti evaṃ panettha attho na gahetabbo, tasmā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216) vacanato ‘‘ahañca kho panidāni ekakova ovadāmi anusāsāmi, mayi parinibbute imāni caturāsīti buddhasahassāni tumhe ovadissanti anusāsissantī’’ti (dī. ni. aṭṭha. 2.216) vuttattā ca bahussutaṃ bhikkhuṃ pasaṃsantena ca ‘‘yo bahussuto, na so tumhākaṃ sāvako nāma, buddho nāma esa cundā’’ti vuttattā dhammagarukattā ca tathāgatassa pubbanayo eva pasatthataroti amhākaṃ khanti. Vimativinodaniyampi ‘‘yatthāti yasmiṃ āvāse. Aññesanti aññesaṃ āgantukānaṃ. Tesupi āgantukā anissarāti senāsane nirantaraṃ vasantānaṃ cīvaratthāya dāyakehi, bhikkhūhi vā niyametvā dinnattā bhājetvā khādituṃ anissarā. Āgantukehipi icchantehi tasmiṃ vihāre vassānādīsu pavisitvā cīvaratthāya gahetabbaṃ. Tesaṃ katikāya ṭhātabbanti sabbāni phalāphalāni abhājetvā ‘ettakesu rukkhesu phalāni bhājetvā paribhuñjissāma, aññesu phalāphalehi senāsanāni paṭijaggissāmā’ti vā ‘piṇḍapātādipaccayaṃ sampādessāmā’ti vā ‘kiñcipi abhājetvā catupaccayatthāyeva upanemā’ti vā evaṃ sammā upanentānaṃ āvāsikānaṃ katikāya āgantukehi ṭhātabbaṃ. Mahāaṭṭhakathāyaṃ ‘anissarā’ti vacanena dīpito eva attho, mahāpaccariyaṃ ‘catunnaṃ paccayāna’ntiādinā vitthāretvā dassito. Paribhogavasenevāti ettha eva-saddo aṭṭhānappayutto, paribhogavasena tameva bhājetvāti yojetabbaṃ. Etthāti etasmiṃ vihāre, raṭṭhe vā. Senāsanapaccayanti senāsanañca tadatthāya niyametvā ṭhapitañca. ‘Ekaṃ vā dve vā varasenāsanāni ṭhapetvā’ti vuttamevatthaṃ puna byatirekamukhena dassetuṃ ‘mūlavatthucchedaṃ pana katvā na upanetabba’nti vuttaṃ, senāsanasaṅkhātavatthuno mūlacchedaṃ katvā sabbāni senāsanāni na vissajjetabbānīti attho. Keci panettha ‘ekaṃ vā dve vā varasenāsanāni ṭhapetvā lāmakato paṭṭhāya vissajjantehipi senāsanabhūmiyo na vissajjetabbāti ayamattho vutto’ti vadanti, tampi yuttameva imassapi atthassa avassaṃ vattabbato, itarathā keci saha vatthunāpi vissajjetabbaṃ maññeyyu’’nti.
以法物行佛供养，或以佛物行法供养，是否如法？有人引『如来者，此乃法身之别名』以及『瓦刹离，见法者即见我』（相应部三·八七）之语，主张如法。然有人则言：『若如此，则依『比库们，凡侍奉我者，应侍奉病人』（大品三六五）之语，便可得出：以属佛之物为病人治病亦应如法——故不如法。』此论无据。盖『比库们，凡侍奉我者，应侍奉病人』此语，并非说自身与病人地位相等，亦非说侍奉二者所得之果报相同。此处真实之义乃是：『凡以奉行教诫教导之方式侍奉我者，亦应侍奉病人；应以奉行我教诫之方式侍奉病人』（大品注释三六五）。此处不应理解为：侍奉世尊与侍奉病人完全相同。因此，依『阿难，我所教示、施设之法与律，于我灭后即为汝等之师』（长部二·二一六）之语，以及注释中所言『我今独自教诫教导，于我般涅槃之后，此八万四千诸佛将教诫教导汝等』（长部注释二·二一六）之语，又以称赞多闻比库时所言『库那达，此人非汝等之弟子，乃佛陀也』之故，以及如来以尊重法为首要——基于此诸因由，我等认为前说更为可取。《疑惑除尽论》亦言：『「于此」者，于某一寺院也。「其他人」者，其他来访者也。「彼等来访者亦不能自主」者，谓常住于住处的比库们，其袈裟资具乃由施主或比库们专门指定布施，故来访者无权自行分取食用。来访之比库若有意，可于彩安居等时进入该寺院，为袈裟资具之故取用。应依彼等之约定而行——即一切果实不加分配，或言「分配某些树之果实供受用，以其余果实资具修缮住处」，或言「筹备托钵等资具」，或言「不加分配一切，悉数转供四资具之用」——如此正当转供之常住者的约定，来访者应当遵守。《大注释》以「不能自主」之语所明示之义，《大巴差利》以「四资具」等文加以详述。「仅以受用为准」——此处「仅」字位置不当，应连接为：以受用为准，分配该物。「于此」者，于此寺院，或于此地方也。「住处资具」者，即住处以及为此目的专门指定保管之物也。「安置一处或两处胜妙住处」——为重申此已说之义，复以排除法显示：「不得截断根本所依而转移」，其义为：不得截断被称为住处之所依根本，不得分配一切住处。然有人于此言：「安置一处或两处胜妙住处，从最劣起分配者，亦不得分配住处地基——此乃所说之义。」此说亦合理，因为此义无论如何必须述及，否则有人或会认为连同地基亦可一并分配。』
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 153) ‘‘ettha etasmiṃ vihāre paracakkādibhayaṃ āgataṃ. Mūlavatthucchedanti ‘sabbasenāsanānaṃ ete issarā’ti vacanato itare anissarāti dīpitaṃ hoti. Ayameva bhikkhu issaroti yattha so icchati, tattha attañātahetuṃ labhatīti kira attho, api ca ‘daharo’ti vadanti. Savatthukanti saha bhūmiyāti vuttaṃ hotī’’ti.
《瓦基拉布迪疏》（瓦基拉疏·巴拉基咖一五三）言：『「于此」者，于此寺院已遭敌军等危难侵逼。「截断根本所依」者，以「对一切住处，此等人为主事者」之语，显示其余人等无主事之权。「此比库方为主事者」——谓凡他所欲之处，即以告知的缘由而得之，据说此即其义，又有人称此为「以幼稚」之说。「连同地基」者，即连同土地之谓也。』
Dhammikārakkhayācanakathā法护请求守护之论
§19
19. Dhammikārakkhayācanakathāyaṃ ‘‘gīvāyevāti āṇattiyā abhāvato. Tesaṃ anatthakāmatāyāti ‘coro’ti vuttaṃ mama vacanaṃ sutvā keci daṇḍissanti, jīvitā voropessantīti evaṃ saññāya. Etena kevalaṃ bhayena vā parikkhāraggahaṇatthaṃ vā sahasā ‘coro’ti vutte daṇḍitepi na dosoti dasseti. Rājapurisānañhi ‘coro aya’nti uddissakathane eva gīvā. Bhikkhūnaṃ, pana ārāmikādīnaṃ vā sammukhā ‘asuko coro evamakāsī’ti kenaci vuttavacanaṃ nissāya ārāmikādīsu rājapurisānaṃ vatvā daṇḍāpentesupi bhikkhussa na gīvā rājapurisānaṃ avuttattā, yesañca vuttaṃ, tehi sayaṃ corassa adaṇḍitattāti gahetabbaṃ. ‘Tvaṃ etassa santakaṃ acchindā’ti āṇattopi hi sace aññena acchindāpeti, āṇāpakassa anāpatti visaṅketattā. Attano vacanakaranti idaṃ sāmīcivasena vuttaṃ. Vacanaṃ akarontānaṃ rājapurisānampi ‘iminā gahitaparikkhāraṃ āharāpehi, mā cassa daṇḍaṃ karohī’ti uddissa vadantassapi daṇḍe gahitepi na gīvā eva daṇḍaggahaṇassa paṭikkhittattā ‘asukabhaṇḍaṃ avaharā’ti āṇāpetvā vippaṭisāre uppanne puna paṭikkhipane (pārā. 121) viya. Dāsādīnaṃ sampaṭicchane viya tadatthāya aḍḍakaraṇe bhikkhūnampi dukkaṭanti āha ‘kappiyaaḍḍo nāma, na vaṭṭatī’ti. Kenaci pana bhikkhunā khettādiatthāya vohārikānaṃ santikaṃ gantvā aḍḍe katepi taṃ khettādisampaṭicchane viya sabbesaṃ akappiyaṃ na hoti pubbe eva saṅghasantakattā. Bhikkhusseva pana payogavasena āpattiyo honti. Dāsādīnampi pana atthāya rakkhaṃ yācituṃ vohārikena puṭṭhena saṅghassa uppannaṃ kappiyakkamaṃ vattuṃ ārāmikādīhi ca aḍḍaṃ kārāpetuṃ vaṭṭati eva. Vihāravatthādikappiyaaḍḍaṃ pana bhikkhunā sayampi kātuṃ vaṭṭatī’’ti vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.679) āgato.
在第十九「请求如法保护之论述」中言：『「仅颈部」者，因无命令之故。「欲令彼等受损」者，谓心想：有人听闻我称之为「盗贼」的言语后，或将施以惩罚，乃至夺其性命——作如是想。以此显示：仅出于恐惧，或为夺取资具而仓促呼喊「盗贼」，即便被惩处，亦无过失。盖对于王臣而言，「此人是盗贼」之指名陈述本身即系于颈。然若有人在比库或净人等面前说「某某盗贼如此行事」，依此言语，净人等转告王臣而令其受惩——对比库而言并非颈部，因未向王臣直接陈告；而对于被告知者，则因他们自己未直接惩处盗贼，应如是理解。「命令：你从他处夺取此物」——若命令他人，而另一人代为夺取，则因命令者与执行者不同，命令者无犯。「令自己言语得行者」——此乃从合宜性角度所说。对不奉行言语之王臣，即便是为「将此人所夺资具取回，勿惩罚他」之目的而指名告知者，即便惩罚已施加，亦非颈部，因为夺取惩罚之事已被遮止——犹如命令「取走某物」后生起悔意，再次遮止之情形（巴拉基咖一二一）相似。至于如奴婢等承接之类，为此目的而作中介，对比库亦成恶作——故言「所谓净地中介，不如法」。若某比库为田地等事前往在家执事者处，令其作中介，此如田地等的承接，并非对一切人不净，因为原本即属僧团所有。然恶作罪则因该比库之作为而生。至于为奴婢等而向在家执事者请求保护，当被执事者询问时，陈述僧团所生的净法作为，以及令净人等办理中介——此等皆如法。至于寺院地基等净地中介，比库自行办理亦如法』——见《疑惑除尽疏》（疑惑除尽疏·巴吉帝亚二·六七九）。
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pācittiya 681) ‘‘gīvāti kevalaṃ gīvā eva hoti, na pārājikaṃ. Kārāpetvā dātabbāti ettha sace āvudhabhaṇḍaṃ hoti, tassa dhārā na kārāpetabbā, aññena pana ākārena saññāpetabba’’nti vuttaṃ.
《瓦基拉布迪疏》（瓦基拉疏·巴吉帝亚六八一）言：『「颈」者，仅成颈部，而非巴拉基咖。「令人制作后给予」——此处若是武器类物品，其刃不应令人制作，而应以其他方式使之了解』。
Uccārādichaḍḍanakathā弃舍大小便等之论
§20
20. Uccārādichaḍḍanakathāyaṃ aṭṭhame uccārādichaḍḍane ‘‘uccārādibhāvo, anapalokanaṃ, vaḷañjanaṭṭhānaṃ, tirokuṭṭapākāratā, chaḍḍanaṃ vā chaḍḍāpanaṃ vāti imāni panettha pañca aṅgāni, navame haritūpari chaḍḍane sabbesanti bhikkhussa bhikkhuniyā ca. Idha khettapālakā ārāmādigopakā ca sāmikā evā’’ti ettakameva sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.830) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.830) pana ‘‘aṭṭhame vaḷañjiyamānatirokuṭṭāditā, anapaloketvā uccārādīnaṃ chaḍḍanādīti dve aṅgāni. Navame ‘matthakacchinnanāḷikerampī’ti vuttattā haritūpari chaḍḍanameva paṭikkhittaṃ. Tenāha ‘anikkhittabījesū’tiādi. Yattha ca chaḍḍetuṃ vaṭṭati, tattha harite vaccādiṃ kātumpi vaṭṭati eva. Sabbesanti bhikkhubhikkhunīna’’nti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pācittiya 832) pana ‘‘sāmike apaloketvāva chaḍḍetīti katthaci potthake natthi, katthaci atthi, atthibhāvova seyyo kiriyākiriyattā sikkhāpadassa. Idha khettapālakā ārāmādigopakā ca sāmikā eva. ‘Saṅghassa khette ārāme ca tattha kacavaraṃ na chaḍḍetabbanti katikā ce natthi, bhikkhussa chaḍḍetuṃ vaṭṭati saṅghapariyāpannattā, na bhikkhunīnaṃ. Tāsampi bhikkhunisaṅghasantake vuttanayena vaṭṭati, na tattha bhikkhussa. Evaṃ santepi sāruppavaseneva kātabbanti vutta’’nti vuttaṃ.
在第二十「关于抛弃粪便等之论述」中，第八条抛弃粪便等之事：「粪便等之存在、未经请允、使用场所、围墙内侧之状况、抛弃或令人抛弃」——此处共有五支；第九条于青草上抛弃：「一切」者，谓比库与比库尼二者——《妙义灯疏》（妙义灯疏·巴吉帝亚三·八三○）仅说此义而止。然《疑惑除尽疏》（疑惑除尽疏·巴吉帝亚二·八三○）则言：『第八条：正在使用时围墙等内侧之状态、未经请允便抛弃粪便等——此为两支。第九条：因说「即便是已切顶之椰子」，故所遮止者唯是于青草上抛弃。因此说「于未弃置种子之处」等。凡允许抛弃之处，于青草上排放粪便等亦如法。「一切」者，谓比库与比库尼』。然《瓦基拉布迪疏》（瓦基拉疏·巴吉帝亚八三二）则言：『「告知主人后才抛弃」——某些典籍无此文，某些典籍有此文，有此文者为善，因为学处有作与不作之分。「于此，田地守护者及园林等守护者即为主人。」若无「不得在僧团的田地与园林内抛弃垃圾」之约定，比库抛弃如法，因属僧团管辖范围；比库尼则不如法。比库尼于比库尼僧团所有之处，依前述方式则如法，比库于彼处则不如法。即便如此，亦应仅以适宜之方式行之』。
Bhikkhuvibhaṅge pana sekhiyavaṇṇanāyaṃ (pāci. aṭṭha. 651) ‘‘asañciccāti paṭicchannaṭṭhānaṃ gacchantassa sahasā uccāro vā passāvo vā nikkhamati, asañciccakato nāma, anāpatti. Na hariteti ettha yampi jīvarukkhassa mūlaṃ pathaviyaṃ dissamānaṃ gacchati, sākhā vā bhūmilaggā gacchati, sabbaṃ haritasaṅkhātameva, khandhe nisīditvā appaharitaṭṭhāne pātetuṃ vaṭṭati. Appaharitaṭṭhānaṃ olokentasseva sahasā nikkhamati, gilānaṭṭhāne ṭhito hoti, vaṭṭati. Appaharite katoti appaharitaṃ alabhantena tiṇaṇḍupakaṃ vā palālaṇḍupakaṃ vā ṭhapetvā katopi pacchā haritaṃ ottharati, vaṭṭatiyeva. ‘Kheḷena cettha siṅghāṇikāpi saṅgahitā’ti mahāpaccariyaṃ vuttaṃ. Na udaketi etaṃ paribhogaudakameva sandhāya vuttaṃ. Vaccakuṭisamauddādiudakesu pana aparibhogesu anāpatti. Deve vassante samantato udakogho hoti, anudakaṭṭhānaṃ olokentasseva nikkhamati, vaṭṭati. Mahāpaccariyaṃ vuttaṃ etādise kāle anudakaṭṭhānaṃ alabhantena kātuṃ vaṭṭatī’’ti vuttaṃ. Tassaṃ vaṇṇanāyaṃ vimativinodaniyañca (vi. vi. ṭī. pācittiya 2.652) ‘‘kheḷena cettha siṅghāṇikāpi saṅgahitāti ettha udakagaṇḍusakaṃ katvā ucchukacavarādiñca mukheneva harituṃ udakesu chaḍḍetuṃ vaṭṭatīti daṭṭhabba’’nti vuttaṃ.
然而在比库分别的应学法注释中说:「『非故意』者,前往隐蔽处时,突然大便或小便排出,名为非故意者,无罪。『非青草处』,此中,即使是榕树根在地上可见之处行走,或树枝触地之处行走,一切皆算作青草。坐在树干上,可以排泄于无青草处。正在观察无青草处时突然排出,或站在病人处,允许。『于无青草处作』者,得不到无青草处者,放置草束或稻草束后作,之后再覆盖青草,亦允许。『痰』,此中鼻涕亦被摄入,大注疏中如是说。『非水中』,此仅就饮用水而说。然而在厕所、海洋等非饮用水中,无罪。天降雨时,四周皆是水流,正在观察无水处时排出,允许。大注疏中说:在此种时节,得不到无水处者作,允许。」在彼注释中,疑惑消除论说:「『痰,此中鼻涕亦被摄入』,此中应见:作水团后,以口携带甘蔗渣等,弃于水中,允许。」
Imasmiṃ ṭhāne paṇḍitehi vicāretabbaṃ atthi – ‘‘vaccakuṭisamuddādiudakesu pana aparibhogesu anāpattī’’ti aṭṭhakathāyaṃ vuttaṃ, evaṃ sante nadījātassarādīsu āpatti vā anāpatti vāti. Tattha samuddādīti ādi-saddena nadījātassarāpi saṅgahitāva, tasmā anāpattīti ce? Na cevaṃ daṭṭhabbaṃ. Yadi hi samuddādīti ettha ādi-saddena nadījātassarāpi saṅgahitā, evaṃ sati ṭīkācariyā vadeyyuṃ, na pana vadanti, aṭṭhakathāyañca ‘‘vaccakuṭisamuddādiudakesū’’ti ettakameva vadeyya, tathā pana avatvā ‘‘aparibhogesū’’ti hetumantavisesanapadampi gahitaṃ. Tena ñāyati ‘‘ādisaddena aparibhogāni candanikādiudakāni eva gahitāni, na paribhogāni nadījātassarādiudakānī’’ti. Tena ca vaccakuṭisamuddādiudakāni aparibhogattā anāpattikarāni honti, nadījātassarādiudakāni pana paribhogattā āpattikarānīti. Kathaṃ pana ‘‘aparibhogesū’’ti imassa padassa hetumantapadabhāvo jānitabboti? Yuttito āgamato ca. Kathaṃ yuttito? ‘‘Vaccakuṭisamuddādiudakāni paribhogānipi santi, aparibhogānipī’’ti abyabhicāriyabhāvato. Byabhicāre hi sambhave eva sati visesanaṃ sātthakaṃ siyā. Kathaṃ āgamato? Vuttañhetaṃ ācariyabuddhadattattherena vinayavinicchaye (vi. vi. 1954) ‘‘tesaṃ aparibhogattā’’ti. Tasmā ādi-saddena aparibhogāniyeva udakāni gahitāni, na paribhogāni. Vuttañhetaṃ vinayavinicchayaṭīkāyaṃ ‘‘vaccakuṭisamuddādiudakesūti ettha ādi-saddena sabbaṃ aparibhogajalaṃ saṅgayhati, teneva tesaṃ aparibhogattameva kāraṇamāhā’’ti, tasmā manussānaṃ paribhogesu nadījātassarataḷākapokkharaṇiyādiudakesu uccārapassāvādikaraṇaṃ na vaṭṭatīti jānitabbametaṃ. ‘‘Deve vassante samantato udakogho hoti, anudakaṭṭhānaṃ olokentasseva nikkhamati, vaṭṭati. Mahāpaccariyaṃ vuttaṃ etādise kāle anudakaṭṭhānaṃ alabhantena kātuṃ vaṭṭatīti vutta’’nti aṭṭhakathāyaṃ āgatattā mahantesu nadījātassarādīsu nāvādīhi gatakāle tādise kāraṇe sati ‘‘tīraṃ upanehī’’ti vatvā ‘‘upanetuṃ asakkuṇeyyaṭṭhāne udakepi kātuṃ vaṭṭati, anāpattī’’ti aṭṭhakathānulomato viññāyati, upaparikkhitvā gahetabbaṃ.
在此处,智者应当审察:注疏中说「然而在厕所、海洋等非饮用水中,无罪」,如是之时,在河流、湖泊、池塘等中,有罪或无罪耶?其中,「海洋等」,以「等」字摄入河流、湖泊、池塘,故无罪耶?不应如是见。若在「海洋等」此中,以「等」字摄入河流、湖泊、池塘,如是之时,复注师应当说,然而不说。且注疏中应仅说「在厕所、海洋等水中」如此而已,然而非如是说,而是取「非饮用」此有理由的限定词。由此知:「以『等』字仅摄入非饮用的水坑等水,非饮用的河流、湖泊、池塘等水。」由此,厕所、海洋等水,因非饮用故,成为无罪;然而河流、湖泊、池塘等水,因是饮用故,成为有罪。然而如何应知此「非饮用」一词是有理由词耶?从道理与传承。如何从道理?因「厕所、海洋等水,亦有是饮用者,亦有非饮用者」之不决定性。若有可能不定,限定词才有意义。如何从传承?因老师佛授长老在律决择中说「因彼等非饮用」。故以「等」字仅摄入非饮用水,非饮用水。因在律决择复注中说:「『在厕所、海洋等水中』,此中以『等』字摄入一切非饮用水,正因此故说彼等非饮用为理由。」故应知:在人们饮用的河流、湖泊、池塘、莲池等水中,作大小便等,不允许。因注疏中来「天降雨时,四周皆是水流,正在观察无水处时排出,允许。大注疏中说:在此种时节,得不到无水处者作,允许」,故在大河流、湖泊、池塘等中,以船等前往时,有此种理由时,说「靠近岸边」后,「在不能靠近之处,即使在水中作,允许,无罪」,从注疏顺理而知,应审察后取。
Nahānerukkhādighaṃsanakathā沐浴时树木等摩擦之论
§21
21. Nahāne rukkhādighaṃsananti ettha aṭṭhapadākārenāti aṭṭhapadaphalakākārena, jūtaphalakasadisanti vuttaṃ hoti. Mallakamūlakasaṇṭhānenāti kheḷamallakamūlasaṇṭhānena. Vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.243) pana ‘‘aṭṭhapadākārenāti jūtaphalake aṭṭhagabbharājiākārena. Mallakamūlasaṇṭhānenāti kheḷamallakamūlasaṇṭhānena. Idañca vaṭṭādhārakaṃ sandhāya vuttaṃ. Kaṇṭake uṭṭhāpetvā katavaṭṭakapālassetaṃ adhivacanaṃ. Puthupāṇikanti muṭṭhiṃ akatvā vikasitahatthatalehi piṭṭhiparikammaṃ vuccati. Etameva sandhāya hatthaparikamma’’nti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 244) pana ‘‘puthupāṇinā kattabbaṃ kammaṃ puthupāṇikamma’’nti vuttaṃ.
二十一、沐浴中树木等摩擦,此中「以八格形」者,以八格板形,谓如博戏板。「以摔跤根形」者,以痰摔跤根形。然而疑惑消除论说:「『以八格形』者,在博戏板上以八行格形。『以摔跤根形』者,以痰摔跤根形。此就圆盘持者而说。此是对刺上立起的作圆盘瓦片的说法。『以宽掌』者,不作拳,以张开的手掌作背部按摩,称为手按摩。正就此而说手按摩。」然而在金刚智复注中说:「『以宽掌应作之业为宽掌业』。」
Evaṃ pāḷianusāreneva nahāne kattabbākattabbaṃ dassetvā idāni nahānatitthe nahāyantānaṃ bhikkhūnaṃ nahānavidhiṃ dassento ‘‘idaṃ panettha nahānavatta’’ntiādimāha. Tattha passantānaṃ appasādāvahanato, gihipurisānaṃ kammaṃ viyāti garahitabbabhāvato ca vuttaṃ ‘‘yattha vā tattha vā…pe… na otaritabba’’nti. Aññesu sammukhībhūtesu anudakasāṭakena nahāyituṃ dukkarattā ‘‘sabbadisā pana oloketvā vivittabhāvaṃ ñatvā’’ti vuttaṃ. Evampi khāṇugumbalatādīhi paṭicchannāpi hutvā tiṭṭheyyunti āha ‘‘khāṇu…pe… ukkāsitvā’’ti. Uddhaṃmukhena cīvarāpanayanaṃ harāyitabbaṃ siyāti vuttaṃ ‘‘avakujja…pe… apanetvā’’ti. Tato kāyabandhanaṭṭhapanavattamāha ‘‘kāyabandhana’’ntyādinā . Tato udakasāṭikāya sati taṃ nivāsetvā otaritabbaṃ siyā, tāya asatiyā kiṃ kātabbanti codanaṃ sandhāyāha ‘‘sace’’tiādi. Tattha pubbe ‘‘ṭhitakeneva na otaritabba’’nti ahirikākārassa paṭisiddhattā idha hirimantākāraṃ dasseti udakante ukkuṭikaṃ nisīditvā nivāsanaṃ mocetvāti. Uṇṇaṭṭhāne, samaṭṭhāne vā pasārite sati vā tena aññattha gaccheyyāti āha ‘‘sace ninnaṭṭhāna’’ntiādi.
如是依巴利文次第显示沐浴中应作与不应作后,今显示在沐浴处沐浴的比库们的沐浴规则,说「然而此中此是沐浴规则」等。其中,因引起见者不信,且如在家人之业故应呵责,说「无论何处……乃至……不应下去」。在其他人面前,因以无水衣沐浴困难,说「然而观察一切方向,知隐蔽后」。即使如是,可能被树桩、灌木、藤蔓等遮蔽而住,故说「树桩……乃至……移开」。以头向上脱衣可能令人羞耻,故说「俯身……乃至……脱去」。其后说身体束缚放置规则,以「身体束缚」等。其后,若有水衣,应着彼下去,若无彼,应作何,就此诘问说「若」等。其中,先前因「站立不应下去」禁止无惭形相,此中显示有惭形相:在水边蹲坐后脱下衣。在不平处或平处铺展时,可能以彼去他处,故说「若在低处」等。
Otarantena kiṃ kātabbanti pucchaṃ sandhāya ‘‘otarantena saṇika’’ntyādi. Tattha pubbe ‘‘vegena na otaritabba’’nti paṭisiddhānurūpamāha ‘‘saṇika’’nti. Atigambhīraṃ gacchanto udakoghataraṅgavātādīhi paharanto calitakāyo siyā, atiuttāne nisīdanto appaṭicchannakāyo siyāti vuttaṃ ‘‘nābhippamāṇamattaṃ otaritvā’’ti. Attano hatthavikārādīhi vīciṃ uṭṭhāpento, saddañca karonto uddhaṭacapalabhāvo siyāti vuttaṃ ‘‘vīciṃ anuṭṭhapentena saddaṃ akarontena nivattitvā’’ti. Nivattitvā kiṃ kātabbanti āha āgatadisābhimukhena nimujjitabba’’nti, abhimukhena hutvāti pāṭhaseso. Idāni tapphalaṃ dassento ‘‘eva’’ntyādimāha. Tato ummujjantena kiṃ kātabbanti pucchāyamāha ‘‘ummujjantenapī’’tiādi. Sesaṃ suviññeyyameva. Cīvaraṃ pārupitvāva ṭhātabbaṃ, kasmāti ce? Na tāva kāyato udakaṃ otarati, tasmā thokaṃ kālaṃ uttarāsaṅgaṃ cīvaraṃ ubhohi hatthehi ante gahetvā purato katvā ṭhātabbaṃ. Tato kāyassa sukkhabhāvaṃ ñatvā cīvaraṃ pārupitvā yathāruci gantabbanti.
就「下去者应作何」之问,说「下去者缓慢」等。其中,先前因「不应快速下去」被禁止,相应说「缓慢」。前往过深处,被水流、波浪、风等击打,身体可能动摇;坐在过浅处,身体可能不遮蔽,故说「下去至脐量后」。以自己手的动作等激起波浪,且作声,可能成为轻躁行相,故说「不激起波浪、不作声而转回」。转回后应作何,说「面向来方应潜入」,成为面向,是文句余。今显示彼果,说「如是」等。其后,「浮起者应作何」之问,说「浮起者亦」等。其余极易知。着衣后应站立,为何?因水尚未从身体滴落,故应少时以两手持上衣衣角,置于前方而站立。其后知身体干燥后,着衣后随意前往。
Valikādikathā沙等之论
§22
22. Valikādikathāyaṃ ‘‘muttolambakādīnanti ādi-saddena kuṇḍalādiṃ saṅgaṇhāti. Palambakasuttanti yaññopacitākārena olambakasutta’’nti sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.245). Vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.245) pana ‘‘muttolambakādīnanti ādi-saddena kuṇḍalādiṃ saṅgaṇhāti. Palambakasuttanti brāhmaṇānaṃ yaññopacitasuttādiākāraṃ vuccati. Valayanti hatthapādavalaya’’nti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 245) pana ‘‘kaṇṇato nikkhantamuttolambakādīnaṃ kuṇḍalādīnanti likhitaṃ. ‘Kāyūra’nti pāḷipāṭho. ‘Keyūrādīnī’ti ācariyenuddhaṭa’’nti vuttaṃ.
二十二、沙粒等论中,「珍珠垂饰等」,以「等」字摄入耳环等,「垂饰线」者,谓如祭祀所积形的垂饰线,义灯论中如是说。然而疑惑消除论说:「『珍珠垂饰等』,以『等』字摄入耳环等。『垂饰线』者,谓婆罗门的祭祀所积线等形相。『手镯』者,手足手镯。」然而在金刚智复注中说:「从耳出的珍珠垂饰等的耳环等,如是书写。『臂钏』是巴利读法。『臂钏等』是老师所引。」
Dīghakesakathā长发论
§23
23. Dīghakesakathāyaṃ sāratthadīpaniyaṃ na kiñci vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.246) pana ‘‘dvaṅguleti upayogabahuvacanaṃ, dvaṅgulappamāṇaṃ atikkāmetuṃ na vaṭṭatīti attho. Ettha ca dumāsassa vā dvaṅgulassa vā atikkantabhāvaṃ ajānantassapi kesamassugaṇanāya acittakāpattiyo hontīti vadanti. Kocchenāti usīrahīrādīni bandhitvā samakaṃ chinditvā gahitakocchena. Cikkalenāti silesayuttatelena. Uṇhābhitattarajasirānampīti uṇhābhitattānaṃ rajokiṇṇasirānaṃ. Addahatthenāti allahatthenā’’ti vuttaṃ.
二十三、长发论中,《义理阐明》未说任何内容。然《疑惑消除》中说:「『二指』者,用途复数,意为不得超过二指之量。于此,有人说:即使不知已超过二月或二指之状态,因计算发须而有无心之罪。『以刀』者,以芦苇、香根草等束缚后平齐剪断,以所取之刀。『以剃刀』者,以涂油之剃刀。『热恼尘头者』,热恼、尘垢充满之头。『以湿手』者,以湿润之手。」如是所说。
Upari pana pāḷiyaṃ (cūḷava. 275) ‘‘tena kho pana samayena chabbaggiyā bhikkhū massuṃ kappāpenti. Massuṃ vaḍḍhāpenti. Golomikaṃ kārāpenti. Caturassakaṃ kārāpenti. Parimukhaṃ kārāpenti. Aḍḍhadukaṃ kārāpenti. Dāṭhikaṃ ṭhapenti. Sambādhe lomaṃ saṃharāpenti. Manussā ujjhāyanti khīyanti vipācenti ‘seyyathāpi gihī kāmabhogino’ti . Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, massu kappāpetabbaṃ. Na massu vaḍḍhāpetabbaṃ. Na golomikaṃ kārāpetabbaṃ. Na caturassakaṃ kārāpetabbaṃ. Na parimukhaṃ kārāpetabbaṃ. Na aḍḍhadukaṃ kārāpetabbaṃ. Na dāṭhikā ṭhapetabbā. Na sambādhe lomaṃ saṃharāpetabbaṃ, yo saṃharāpeyya, āpatti dukkaṭassā’’ti āgataṃ. Aṭṭhakathāyampi (cūḷava. aṭṭha. 275) ‘‘massuṃ kappāpentīti kattariyā massuṃ chedāpenti. Massuṃ vaḍḍhāpentīti massuṃ dīghaṃ kārenti. Golomikanti hanukamhi dīghaṃ katvā ṭhapitaṃ eḷakamassu vuccati. Caturassakanti catukoṇaṃ. Parimukhanti udare lomasaṃharaṇaṃ. Aḍḍhadukanti udare lomarājiṭṭhapanaṃ. Āpatti dukkaṭassāti massukappāpanādīsu sabbattha āpatti dukkaṭassā’’ti vuttaṃ.
然于上面经文中:「尔时,六群比库令修饰须。令增长须。令作羊须。令作四方须。令作周口须。令作半月须。留小须。令收拢密处之毛。人们非难、呵责、传播:『如在家欲乐享受者。』诸比库将此事白世尊——诸比库,不得令修饰须。不得令增长须。不得令作羊须。不得令作四方须。不得令作周口须。不得令作半月须。不得留小须。不得令收拢密处之毛,若令收拢者,犯恶作罪。」如是而来。注疏中亦说:「『令修饰须』者,以剪刀令剪须。『令增长须』者,令须长。『羊须』者,于颔下作长而留之山羊须,如是称。『四方』者,四角。『周口』者,腹部毛之收拢。『半月』者,腹部毛列之保留。『犯恶作罪』者,于修饰须等一切处,皆犯恶作罪。」如是所说。
Puna pāḷiyaṃ (cūḷava. 275) ‘‘tena kho pana samayena bhikkhū sakkharikāyapi madhusitthakenapi nāsikālomaṃ gāhāpenti, nāsikā dukkhā honti. Anujānāmi, bhikkhave, saṇḍāsanti. Tena kho pana samayena chabbaggiyā bhikkhū palitaṃ gāhāpenti. Manussā ujjhāyanti khīyanti vipācenti ‘seyyathāpi gihī kāmabhogino’ti. Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, palitaṃ gāhāpetabbaṃ, yo gāhāpeyya, āpatti dukkaṭassā’’ti āgataṃ. ‘‘Sakkharādīhi nāsikālomaggāhāpane āpatti natthi, anurakkhaṇatthaṃ pana saṇḍāso anuññāto’’ti aṭṭhakathāyaṃ vuttaṃ. ‘‘Na, bhikkhave, palitaṃ gāhāpetabbanti ettha bhamukāya vā nalāṭe vā dāṭhikāya vā uggantvā bībhacchaṃ ṭhitaṃ, tādisaṃ lomaṃ palitaṃ vā apalitaṃ vā gāhāpetuṃ vaṭṭatī’’ti ca vuttaṃ.
复于经文中:「尔时,诸比库以碎石或蜜蜡令拔鼻毛,鼻痛。诸比库,我允许镊子。尔时,六群比库令拔白发。人们非难、呵责、传播:『如在家欲乐享受者。』诸比库将此事白世尊——诸比库,不得令拔白发,若令拔者,犯恶作罪。」如是而来。注疏中说:「以碎石等令拔鼻毛,无罪,然为守护故允许镊子。」「『诸比库,不得令拔白发』者,于此,于眉间或额上或小须处生出而丑陋地立之如是之毛,白或不白,令拔得。」如是亦说。
Ādāsādikathā镜等论
§24
24. Ādāsādikathāyaṃ ādāso nāma maṇḍanapakatikānaṃ manussānaṃ attano mukhacchāyādassanatthaṃ kaṃsalohādīhi kato bhaṇḍaviseso. Udakapatto nāma udakaṭṭhapanako pātisarāvādiko bhājanaviseso. Kaṃsapattādīnīti ādāsabhāvena akatāni parisuddhabhāvena ālokakarāni vatthūni. Ādi-saddena suvaṇṇarajatajātiphalikādayo saṅgaṇhāti, kañjiyādīnīti ettha ādi-saddena dravajātikāni telamadhukhīrādīni. Ābādhapaccayāti attano mukhe uppannavaṇapaccayā. Tenāha ‘‘sañchavi nu kho me vaṇo’’tiādi. Āyuṃ saṅkharotīti āyusaṅkhāro. Ko so? Attabhāvo, taṃ āyusaṅkhāraṃ, taṃ olokento kenākārena olokeyyāti pucchāyamāha ‘‘jiṇṇo nu khomhi noti eva’’nti. Tassattho – mama attabhāvo jiṇṇo nu kho vā, no jiṇṇo nu kho vāti evaṃ iminā manasikārena kammaṭṭhānasīsena oloketuṃ vaṭṭati. ‘‘Sobhati nu kho me attabhāvo, no vā’’ti evaṃ pavattena attasinehavasena oloketuṃ na vaṭṭatīti.
二十四、镜等论中,镜者,为装饰性质之人们为见自己面影,以青铜、铁等所作之器物特类。水钵者,置水之钵、盘等容器特类。『青铜钵等』者,未作为镜性质、以清净性质而作光明之物。以『等』字摄取金、银、云母片等,『酱等』者,于此以『等』字摄取液体性质之油、蜜、乳等。『病缘』者,自己面上生起之疮缘。故说『我面上有疮否』等。『寿行』者,寿之行。何者?自体,彼寿行,彼观察者以何相观察耶,于问中说『我老否如是』。其义:我之自体老否,或不老否,如是以此作意、以业处之首而观察得。『我之自体美否,或不』,如是进行,以自爱之力而观察不得。
Na mukhaṃ ālimpitabbanti vippasannachavivaṇṇakarehi mukhalepanehi na limpitabbaṃ. Na ummadditabbanti nānāummaddanehi na ummadditabbaṃ. Na cuṇṇetabbanti mukhacuṇṇakena na makkhetabbaṃ. Na manosilikāya mukhaṃ lañjetabbanti manosilāya tilakādilañjanāni na kātabbāni . Na kevalaṃ manosilāyameva, haritālādīhipi tāni na vaṭṭantiyeva. Aṅgarāgādayo pākaṭāyeva.
『不得涂面』者,不得以令面皮肤色清净之面涂料涂。『不得按摩』者,不得以种种按摩法按摩。『不得施粉』者,不得以面粉涂抹。『不得以雌黄涂面』者,不得以雌黄作点额等涂饰。非仅雌黄,以雄黄等彼等亦不得。炭黑等明显。
Naccādikathā舞蹈等论
§25
25. Naccādikathāyaṃ ‘‘sādhugītanti aniccatādipaṭisaṃyuttagītaṃ. Caturassena vattenāti paripuṇṇena uccāraṇavattena. Taraṅgavattādīnaṃ uccāraṇavidhānāni naṭṭhappayogānī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.248-249) vuttaṃ, vimativinodaniyampi (vi. vi. ṭī. cūḷavagga 2.248-249) ‘‘sādhugītanti aniccatādipaṭisaññuttaṃ gītaṃ. Caturassena vattenāti paripuṇṇena uccāraṇavattena. Taraṅgavattādīnaṃ sabbesaṃ sāmaññalakkhaṇaṃ dassetuṃ ‘sabbesaṃ…pe… lakkhaṇa’nti vuttaṃ. Yattakāhi mattāhi akkharaṃ paripuṇṇaṃ hoti, tatopi adhikamattāyuttaṃ katvā kathanaṃ vikārakathanaṃ nāma, tathā akatvā kathanameva lakkhaṇanti attho’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 248-249) pana ‘‘sādhugītaṃ nāma parinibbutaṭṭhāne gītanti likhitaṃ. Dantagītaṃ gāyitukāmānaṃ vākkaraṇīyaṃ. Dantagītassa vibhāvanatthaṃ ‘yaṃ gāyissāmā’tiādimāha. Caturassavattaṃ nāma catupādagāthāvattaṃ. ‘Taraṅgavattādīni uccāraṇavidhānāni naṭṭhappayogānī’ti likhita’’nti vuttaṃ.
二十五、舞等论中,《义理阐明》说:「『善歌』者,与无常等相应之歌。『以四方声』者,以完满之发声声。波浪声等之发声方式非失坏用途。」《疑惑消除》亦说:「『善歌』者,与无常等相连之歌。『以四方声』者,以完满之发声声。为示波浪声等一切之共相,说『一切……乃至……相』。以几多音节字完满,超过彼亦以附加音节而说,名为变异说,不如是作而说即是相,此为义。」《金刚智疏》中则说:「『善歌』者,名为般涅槃处之歌,如是所写。『齿间歌』者,欲歌者之口作。为阐明齿间歌,说『我等将歌』等。『四方声』者,名为四句偈声。『波浪声等之发声方式非失坏用途』,如是所写。」如是所说。
Aṅgacchedādikathā断肢等论
§26
26. Aṅgacchedādikathāyaṃ ‘‘attano aṅgajātaṃ chindantasseva thullaccayaṃ, tato aññaṃ chindantassa dukkaṭaṃ, ābādhapaccayā chindantassa anāpattī’’ti aṭṭhakathāyaṃ vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.251) pana ‘‘aṅgajātanti bījavirahitaṃ purisanimittaṃ. Bīje hi chinne opakkamikapaṇḍako nāma abhabbo hotīti vadanti. Eke pana ‘bījassapi chedanakkhaṇe dukkaṭāpatti eva, kamena purisindriyādike antarahite paṇḍako nāma abhabbo hoti, tadā liṅganāsanāya nāsetabbo’ti vadanti. Tādisaṃ vā dukkhaṃ uppādentassāti muṭṭhippahārādīhi attano dukkhaṃ uppādentassā’’ti vuttaṃ.
26. 在关于截断肢体等之论述中，注疏云：『截断自身生殖器者，犯土喇吒亚；截断他人者，犯恶作；因病缘而截断者，无罪。』然而，《除疑》中云：『「生殖器」者，乃离去种子之男性标志也。盖有说：种子一旦截断，则名为因手术所致的般哒咖，成为无能者。又有人说：截断种子之刹那，仅犯恶作罪，随后男根等次第消失，方名般哒咖，成为无能者，届时应以失去相貌之名义予以灭摈。』又云：『「或令彼生起如是之苦者」，即以拳击等方式令自身生起痛苦者。』
Pattakathā钵论
§28
28. Pattakathāyaṃ ‘‘bhūmiādhāraketi valayādhārake. Dāruādhārakadaṇḍādhārakesūti ekadārunā kataādhārake, bahūhi daṇḍakehi kataādhārake vāti attho . Tīhi daṇḍehi kato pana na vaṭṭati. Bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabbanti ettha ‘dve ṭhapentena upari ṭhapitapattaṃ ekena passena bhūmiyaṃ phusāpetvā ṭhapetuṃ vaṭṭatī’ti vadanti. Ālindakamiḍḍhikādīnanti pamukhamiḍḍhikādīnaṃ. Parivattetvā tattheva patiṭṭhātīti ettha ‘parivattetvā tatiyavāre tattheva miḍḍhiyā patiṭṭhātī’ti gaṇṭhipadesu vuttaṃ. Paribhaṇḍanteti ettha paribhaṇḍaṃ nāma gehassa bahikuṭṭapādassa thirabhāvatthaṃ katā tanukamiḍḍhikā vuccati. Tanukamiḍḍhikāyāti khuddakamiḍḍhikāya. Miḍḍhantepi ādhārake ṭhapetuṃ vaṭṭati. ‘Anujānāmi, bhikkhave, ādhāraka’nti hi vacanato miḍḍhādīsu yattha katthaci ādhārakaṃ ṭhapetvā tattha pattaṃ ṭhapetuṃ vaṭṭati ādhārake ṭhapanokāsassa aniyamitattāti vadanti. ‘Pattamāḷo nāma vaṭṭetvā pattānaṃ agamanatthaṃ vaṭṭaṃ vā caturassaṃ vā iṭṭhakādīhi parikkhipitvā kato’ti gaṇṭhipadesu vuttaṃ. Ghaṭikanti upari yojitaṃ aggaḷaṃ. Tāvakālikaṃ paribhuñjituṃ vaṭṭatīti sakideva gahetvā tena āmisaṃ paribhuñjitvā chaḍḍetuṃ vaṭṭatīti adhippāyo. Ghaṭikaṭāheti bhājanakapāle. Pāḷiyaṃ abhuṃ meti ettha bhavatīti bhū, vaḍḍhi. Na bhūti abhū, avaḍḍhi. Bhayavasena pana sā itthī ‘abhu’nti āha, vināso mayhanti attho. Chavasīsassa pattanti chavasīsamayaṃ pattaṃ. Pakativikārasambandhe cetaṃ sāmivacanaṃ. Abhedepi vā tadupacāravasenevāyaṃ vohāro ‘silāputtakassa sarīra’ntiādīsu viya. Cabbetvāti khāditvā. Ekaṃ udakagaṇḍusaṃ gahetvāti vāmahattheneva pattaṃ ukkhipitvā mukhena gaṇḍusaṃ gahetvā. Ucchiṭṭhahatthenāti sāmisena hatthena. Ettāvatāti ekagaṇḍusaṃ gahaṇamattena. Luñcitvāti tato maṃsaṃ uddharitvā. Etesu sabbesu paṇṇattiṃ jānātu vā, mā vā, āpattiyevā’’ti sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.253-255) vuttaṃ.
28. 在关于钵之论述中：『「地承」者，以环状物为承托者也。「木承、杖承」者，谓以一木所作之承托，或以多根细杖所作之承托也。然以三根杖所作者，则不适宜。至于翻置于地仅放一个之处，有人说：「放两个者，可将上面所放之钵令其一侧触地而置。」「门廊窗格等」者，即门廊窗格等高台之物也。「翻转后即立于彼处」，于结集词句中云：「翻转后，至第三次即立于窗格之处。」「围边」者，此处「围边」之名，乃指为令房屋外墙脚稳固所作之细小窗格，亦名「细窗格」。可于窗格端处之承托上置钵。因世尊云「比库们，我允许承托」，故知于窗格等任何处安置承托后，即可将钵置于其上，此乃安置承托之处所不加限定之故，如是有人说。于结集词句中云：「所谓『钵围』，乃为防钵滚动，以砖等砌成圆形或方形者也。」「钩扣」者，乃连接于上方之闩锁也。「可暂时受用」，其意趣为：仅取一次，以之受用食物后，即可舍弃。「钩扣盆」者，即器皿之盖也。经文中「不生长」，此处「生」者，增长也；「不生」者，不增长也。然而那位女子因恐惧而说「不生长」，意为「我将毁灭」也。「死人头骨之钵」者，即以死人头骨时节所作之钵也。此为就本来性质变化之关系而用所有格。或亦可依附属之习惯用语，如「石子之身体」等说法。「嚼食后」者，即咀嚼食用之后。「取一口水」者，即以左手端起钵，以口取一口水。「不净之手」者，即带有食物之手。「至此程度」者，即仅取一口之程度。「挑出」者，即从中取出肉来。「于此一切事项中，无论知道或不知道制戒，罪犯皆成。」如是于《沙拉他灯》中所说。
Vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.252) pana ‘‘gihivikaṭānīti gihisantakāni. Pāḷiyaṃ na acchupiyantīti na phussitāni honti. Rūpakākiṇṇāni itthirūpādiākiṇṇāni. Bhūmiādhāraketi dantādīhi kate valayādhārake. Etassa valayādhārakassa anucchavitāya ṭhapitā pattā na parivattantīti ‘tayo patte ṭhapetuṃ vaṭṭatī’ti vuttaṃ. Anuccatañhi sandhāya ayaṃ ‘bhūmiādhārako’ti vutto. Dāruādhārakadaṇḍādhārakesūti ekadārunā kataādhārake ca bahūhi daṇḍakehi kataādhārake ca, ete ca uccatarā honti pattehi saha patanasabhāvā, tena ‘susajjitesū’ti vuttaṃ. Bhamakoṭisadisenāti yattha dhamakaraṇādiṃ pavesetvā likhanti, tassa bhamakassa koṭiyā sadiso. Tādisassa dāruādhārakassa avitthiṇṇatāya ṭhapitopi patto patatīti ‘anokāso’ti vutto. Ālindakamiḍḍhikādīnanti pamukhamiḍḍhikādīnaṃ, uccavatthukānanti attho. Bāhirapasseti pāsādādīnaṃ bahikuṭṭe. Tanukamiḍḍhikāyāti vedikāya. Sabbattha pana hatthappamāṇato abbhantare ṭhapetuṃ vaṭṭati, ādhārake pana tato bahipi vaṭṭati. Aññena pana bhaṇḍakenāti aññena bhārabhaṇḍena bhaṇḍakena. ‘Bandhitvā olambitu’nti ca vuttattā pattatthavikāya aṃsabaddhako yathā laggitaṭṭhānato na parigaḷati, tathā sabbathāpi bandhitvā ṭhapetuṃ vaṭṭati. Bandhitvāpi upari ṭhapetuṃ na vaṭṭatīti ‘upari nisīdantā ottharitvā bhindantī’ti vuttaṃ. Tattha ṭhapetuṃ vaṭṭatīti nisīdanasaṅkābhāvato vuttaṃ. Bandhitvā vāti bandhitvā ṭhapitachatte vā. Yo kocīti bhattapūropi tucchapattopi. Pariharitunti divase divase piṇḍāya caraṇatthāya ṭhapetuṃ. Pattaṃ alabhantena pana ekadivasaṃ piṇḍāya caritvā bhuñjitvā chaḍḍetuṃ vaṭṭati. Paṇṇapuṭādīsupi eseva nayo. Chavasīsassapattoti chavasīsamayo patto, pakativikārasambandhe cetaṃ sāmivacanaṃ. Cabbetvāti niṭṭhubhitvā. ‘Paṭiggahaṃ katvā’ti vuttattā ucchiṭṭhahatthena udakaṃ gahetvā pattaṃ paripphositvā dhovanaghaṃsanavasena hatthaṃ dhovituṃ vaṭṭati. Ettakena hi pattaṃ paṭiggahaṃ katvā hattho dhovito nāma na hoti. Ekaṃ udakagaṇḍusaṃ gahetvāti pattaṃ aphusitvā tattha udakameva ucchiṭṭhahatthena ukkhipitvā gaṇḍusaṃ katvā, vāmahattheneva vā pattaṃ ukkhipitvā mukhena gaṇḍusaṃ gahetumpi vaṭṭati. Bahi udakena vikkhāletvāti dvīsu aṅgulīsu āmisamattaṃ vikkhāletvā bahi gahetumpi vaṭṭati. Paṭikhāditukāmoti ettha sayaṃ na khāditukāmopi aññesaṃ khādanārahaṃ ṭhapetuṃ labhati. Tattheva katvāti patteyeva yathāṭhapitaṭṭhānato anuddharitvā. Luñcitvāti tato maṃsameva niravasesaṃ uppaṭṭetvā’’ti vuttaṃ.
《除疑》中则云：『「在家人之不净物」者，乃在家人所有之物也。经文「未被触碰」者，谓未被触及也。「充斥形象」者，充满女人形象等也。「地承」者，乃以牙等所作之环状承托也。因此环状承托之适宜性，置于其上之钵不会翻转，故云「可置三钵」。盖就高度适宜而言，此乃称为「地承」。「木承、杖承」者，即以一木所作之承托，及以多根细杖所作之承托，此二者较高，与钵共有倾倒之性质，故云「须置稳妥」。「如钻头之尖端」者，即如插入风箱等物而刻划之处，其钻头之尖端相似。如此狭窄之木承，即使置钵其上，钵亦会倒落，故云「无处可放」。「门廊窗格等」者，即门廊窗格等，意谓高台之物也。「在外侧」者，即楼阁等建筑之外墙处也。「细窗格」者，即围栏也。然一切处皆可置于离手一臂范围之内；若有承托，则于其外亦可。「以其他器物」者，即以其他负载之器物也。既已言「绑缚后悬挂」，故装钵之袋绑于肩上，务使其不从挂处滑落，如此以任何方式绑缚后置放皆可。「绑缚后亦不可置于上方」，乃因「坐于其上者会压坏钵」之故而说。「可置于彼处」，乃因无坐于其上之疑虑而说。「或绑缚」者，即绑于已绑缚之伞上。「无论何人」，即满载食物之钵或空钵皆然。「为了携带」，即为每日托钵行走而置放。若得不到钵者，可一日托钵后食用，再弃置之。树叶兜等亦同此例。「死人头骨之钵」者，即死人头骨时节之钵，此就本来性质变化之关系而用所有格。「嚼食后」者，即吐出之后。既已言「作为容器」，故以不净之手取水，洒于钵内，以揉搓洗涤之方式洗手，此乃可行的。因为如此程度，尚不算以容器盛水而洗手。「取一口水」者，即不触碰钵，以不净之手将水端至口中成一口，或以左手端起钵，以口含一口水，此亦可行。「以外面的水冲洗」者，即仅冲洗两指上之食物，取出置于外面亦可。「欲再食者」，此处即使自己不欲食，亦可为他人置放适合咀嚼之物。「置于原处」者，即置于钵内，不从原来所置之处取出。「挑出」者，即从中将肉完全无余地取出。』如是所说。
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 254) pana ‘‘ālindakamiḍḍhikādīnanti pamukhamiḍḍhikādīnaṃ. Parivattetvā tatthevāti ettha ‘parivattetvā tatiyavāre tattheva miḍḍhikāya patiṭṭhātī’ti likhitaṃ. Paribhaṇḍaṃ nāma gehassa bahikuṭṭapādassa thirabhāvatthaṃ katā tanukamiḍḍhikā vuccati, ettha ‘parivattetvā patto bhijjatīti adhikaraṇabhedāsaṅkāraabhāve ṭhāne ṭhapetuṃ vaṭṭatī’ti likhitaṃ. Pattamāḷo vattetvā pattānaṃ apatanatthaṃ vaṭṭaṃ vā caturassaṃ vā iṭṭhakādīhi parikkhipitvā māḷakacchannena kato. ‘Pattamaṇḍalikā pattapacchikā kālapaṇṇādīhi katā’ti ca likhitaṃ. Miḍḍhante ādhārake ṭhapetuṃ vaṭṭati pattasandhāraṇatthaṃ vuttattā. Mañce ādhārakepi na vaṭṭati nisīdanapaccayā vāritattā. Āsannabhūmikattā olambetuṃ vaṭṭati. ‘Aṃsakūṭe laggetvāti (cūḷava. aṭṭha. 254) vacanato aggahatthe laggetvā aṅke ṭhapetuṃ na vaṭṭatī’ti keci vadanti, na sundaraṃ. Na kevalaṃ yassa pattotiādi yadi hatthena gahitapatte bhedasaññā, pageva aññena sarīrāvayavenāti katvā vuttaṃ. Pāḷiyaṃ pana pacuravohāravasena vuttaṃ. Ghaṭikapālamayaṃ ghaṭikaṭāhaṃ. Chavasīsassa pattanti ‘silāputtakassa sarīraṃ, khīrassa dhārā’tiādivohāravasena vuttaṃ, mañce nisīdituṃ āgatoti attho. Pisācillikāti pisācadārakātipi vadanti. Dinnakameva paṭiggahitameva. Cabbetvāti khāditvā. Aṭṭhīni ca kaṇṭakāni ca aṭṭhikaṇṭakāni. Etesu sabbesu paṇṇattiṃ jānātu vā, mā vā, āpattiyevāti likhita’’nti vuttaṃ.
《跋阇罗菩提疏》中则云：『「门廊窗格等」者，即门廊窗格等也。「翻转后即于彼处」，此处写道：「翻转后，至第三次即立于窗格之处。」所谓「围边」，乃指为令房屋外墙脚稳固所作之细小窗格；此处写道：「翻转后钵会破碎，故无破碎之忧之处可置放。」「钵围」乃为防钵倒落，以砖等砌成圆形或方形，以顶盖覆盖而作者。又写道：「钵圆垫、钵篓，以黑叶等所作。」可将钵置于窗格端之承托上，乃因以盛放钵为目的而说之故。床座上之承托亦不可用，乃因以坐而禁止之故。因为近地，故可悬挂。「「挂于肩峰」之说，故有人说：挂于高举之手，置于腋下不可」，此说不善。「不仅是他的钵」等语，乃因若对手持之钵生破损想，更何况以身体其他部位，如是而说。然经文乃就习惯上多种说法而言。「钩扣盆」乃钩扣之盆也。「死人头骨之钵」，乃依「石子之身体、乳之流」等习惯用语而说，意为「前来坐于床座者」。「比萨吉里咖」，亦有人说即恶魔之孩童。「所给予者，已受取者」。「嚼食后」者，咀嚼后也。「骨刺」者，骨与刺也。「于此一切事项中，无论知道或不知道制戒，罪犯皆成」，如是所写。』如是所说。
Sabbapaṃsukūlādikathā一切尘堆衣等论
§29
29. Sabbapaṃsukūlādikathāyaṃ paṃsu viya kucchitabhāvena ulati pavattatīti paṃsukūlaṃ, sabbaṃ taṃ etassāti sabbapaṃsukūliko, pattacīvarādikaṃ sabbaṃ samaṇaparikkhāraṃ paṃsukūlaṃyeva katvā dhāraṇasīloti attho. Samaṇaparikkhāresu katamaṃ paṃsukūlaṃ katvā dhāretuṃ vaṭṭatīti pucchaṃ sandhāyāha ‘‘ettha pana cīvarañca mañcapīṭhañca paṃsukūlaṃ vaṭṭatī’’ti. Tattha ca cīvaraṃ vinayavasena ca dhutaṅgasamādānavasena ca vaṭṭati, mañcapīṭhaṃ vinayavaseneva. Katamaṃ paṃsukūlaṃ na vaṭṭatīti āha ‘‘ajjhoharaṇīyaṃ pana dinnameva gahetabba’’nti, na adinnaṃ, tasmā paṃsukūlaṃ na vaṭṭatīti adhippāyo. Ettha ca ‘‘ajjhoharaṇīya’’nti vacanena piṇḍapātagilānapaccayabhesajjapaakkhāravasena ubhopi paccaye dasseti.
29. 在关于一切尘堆衣等之论述中：「如尘土一般以被厌弃之状流转」，故名「尘堆衣」；「一切皆属此人之物」，故名「一切尘堆衣者」，意为习惯于将钵、袈裟等一切沙门资具皆以尘堆衣而受持之人。为回答「沙门资具中，何者可作为尘堆衣而受持？」此问，故云：「此处，袈裟与床座可作尘堆衣。」其中，袈裟既依律又依头陀支受持而可行，床座则仅依律而可行。为回答「何者不可作为尘堆衣？」故云：「应吞咽之物，则唯应取所给予者」，而非未给予之物，故其意趣为：尘堆衣不可行。此处，以「应吞咽之」一语，就以托钵所得及病缘所需之医药两种缘由，同时显示两种资具。
Parissāvanakathā滤水器之论
§30
30. Parissāvanakathāyaṃ addhānamaggo nāma sabbantimaparicchedena aḍḍhayojanappamāṇo, tattakaṃ maggaṃ parissāvanaṃ aggahetvā gacchantopi aññena aparissāvanakena bhikkhunā yāciyamāno hutvā adentopi na vaṭṭati, āpattiyeva. ‘‘Anujānāmi, bhikkhave, parissāvana’’nti anujānitvā ‘‘coḷakaṃ nappahoti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi , bhikkhave, kaṭacchuparissāvana’’nti (cūḷava. 258) vuttattā pakatiparissāvanato kaṭacchuparissāvanaṃ khuddakanti viññāyati. Pakatiparissāvanassa vidhānaṃ aṭṭhakathāyaṃ na vuttaṃ, kaṭacchuparissāvanassa pana vidhānaṃ ‘‘kaṭacchuparissāvanaṃ nāma tīsu daṇḍakesu vinandhitvā kata’’nti (cūḷava. aṭṭha. 258) vuttaṃ. Kaṭacchuparissāvanaṃ vatvā puna ‘‘coḷakaṃ nappahoti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, dhamakaraṇa’’nti (cūḷava. 258) vuttattā kaṭacchuparissāvanatopi dhamakaraṇo khuddakataroti viññāyati. Dhamakaraṇassa vidhānaṃ heṭṭhā parikkhārakathāyaṃ vuttameva. ‘‘Bhikkhū navakammaṃ karonti, parissāvanaṃ na sammati. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, daṇḍaparissāvana’’nti (cūḷava 259) vuttattā pakatiparissāvanatopi daṇḍaparissāvanaṃ mahantataranti viññāyati. ‘‘Daṇḍaparissāvanaṃ na sammati. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, ottharaka’’nti (cūḷava. 259) vacanato daṇḍaparissāvanatopi ottharakaṃ mahantataranti viññāyati. Tesaṃ pana dvinnampi parissāvanānaṃ vidhānaṃ aṭṭhakathāyaṃ (cūḷava. aṭṭha. 259) āgatameva.
30. 在关于滤水器之论述中：所谓「旅途」，以最终之划分而言，为半由旬之距离；在如此长的路途中，未取滤水器而行，若被另一位无滤水器之比库请求而仍不给予，亦不适宜，乃犯罪也。因经文云「比库们，我允许滤水器」，又允许后云「布块不够用，诸比库将此事禀告世尊，世尊云：比库们，我允许汤匙滤水器」，由此可知汤匙滤水器比普通滤水器更为小型。普通滤水器之制法在注疏中未说，而汤匙滤水器之制法于注疏中云：「所谓汤匙滤水器，乃绑缚于三根细杖上而作成者。」说了汤匙滤水器之后，又云「布块不够用，诸比库将此事禀告世尊，世尊云：比库们，我允许水瓶」，由此可知水瓶比汤匙滤水器更为小型。水瓶之制法已于前面器具之论述中说明。因经文云「比库们进行建造工程，滤水器不够用，诸比库将此事禀告世尊，世尊云：比库们，我允许杖滤水器」，由此可知杖滤水器比普通滤水器更为大型。又因经文云「杖滤水器不够用，诸比库将此事禀告世尊，世尊云：比库们，我允许铺展滤器」，由此可知铺展滤器比杖滤水器更为大型。然而此两种滤水器之制法，均已见于注疏之中。
Naggakathā裸形之论
§31
31. Naggakathāyaṃ na naggena naggo abhivādetabboti naggena navakatarena bhikkhunā naggo vuḍḍhataro bhikkhu na abhivādetabbo na vanditabbo. Kasmā? ‘‘Na, bhikkhave, naggena naggo abhivādetabbo, yo abhivādeyya, āpatti dukkaṭassā’’ti (cūḷava. 261) bhagavatā vacanato na abhivādetabboti yojanā . Ettha pana vadi abhivādanathutīsūti dhātussa curādigaṇattā ṇe-paccayo hoti, na hetvatthattā.
三十一、在裸体之论中,「不应以裸体礼敬裸体者」者,裸体的新近比库不应礼敬裸体的长老比库,不应敬拜。为何?因世尊之言「诸比库!不应以裸体礼敬裸体者,若礼敬者,犯恶作」,故应连结为「不应礼敬」。然而此处,礼敬、敬拜、赞叹之词根属于第十变位类,故有『应』之后缀,非因为因义。
‘‘Akammakehi dhātūhi, bhāve kiccā bhavanti te;
「由无作用词根,彼等应作词成为存在义;由有作用词根,在作用义中,显示应作、能作义。」
Sakammakehi kammatthe, arahasakkatthadīpakā’’ti. –
应见:因言说故,『应』之后缀在作用义中。「不应以裸体礼敬」者,此处仅应连结为「不应由裸体比库礼敬」。然而,尊者!
Vacanato kammatthe tabba-paccayoti daṭṭhabbo. Na naggena abhivādetabbanti ettha tu naggena bhikkhunā na abhivādetabbanti ettakameva yojanā. Nanu ca bho –
「应作词由无作用词根,唯在存在义中为中性;以彼为词尾者,从能作义在作用中,由有作用词根为三性。」
‘‘Kiccā dhātuhyakammehi, bhāveyeva napuṃsake;
「应作词由无作用词根,唯在存在义中为中性;以彼为词尾者,从能作义在作用中,由有作用词根为三性。」
Tadantā pāyato kamme, sakammehi tiliṅgikā’’ti. –
「应作词由无作用词根,唯在存在义中为中性;以彼为词尾者,从能作义在作用中,由有作用词根为三性。」
Vacanato, imissā ca dhātuyā sakammattā kammaṃ ajjhāharitabbaṃ, kammānurūpañca liṅgaṃ ṭhapetabbaṃ, atha kasmā ettakameva yojanā katāti? Kammavacanicchābhāvato. Vuttañhi –
从语词而言,由于此界具有自己的业,应当引入业,并应当安立与业相应的性。那么,为何仅作如此连结?因为无欲说业声之故。已说——
‘‘Kammassāvacanicchāyaṃ, sakammākhyātapaccayā;
「此业之无欲说声,由自业动词词缀;于被动亦如于家,由迭瓦达德所煮。」
Bhāvepi taṃ yathā gehe, devadattena paccate’’ti.
「此业之无欲说声,由自业动词词缀;于被动亦如于家,由迭瓦达德所煮。」
Yathā ākhyātapaccayasaṅkhātā vibhattiyo sakammakadhātuto bhavantāpi kammavacanicchāya asati kammaṃ avatvā bhāvatthameva vadanti, evaṃ kiccapaccayāpi sakammakadhātuto bhavantāpi kammavacanicchāyābhāvato kammaṃ avatvā bhāvatthameva vadanti, tasmā kammañca anajjhāharitaṃ, kammānurūpañca liṅgaṃ na ṭhapitaṃ, bhāvatthānurūpameva ṭhapitanti daṭṭhabbaṃ. Ettha hi ‘‘ayaṃ nāma puggalo abhivādetabbo’’ti acintetvā sāmaññato kattārameva gahetvā ṭhapitoti veditabbo.
犹如称为动词词缀的语尾,虽从自业界生起,但因无欲说业声,不说业而唯说被动义,如是义务词缀亦虽从自业界生起,但因无欲说业声之故,不说业而唯说被动义,因此业未被引入,与业相应的性未被安立,应见唯安立了与被动义相应者。于此,应知未思惟「此名为应被礼敬之人」,而仅从一般性取作者而安立。
Na naggena naggo abhivādāpetabboti ettha pana naggena vuḍḍhatarena bhikkhunā naggo navakataro bhikkhu na abhivādāpetabbo, na vandāpetabboti yojanā. Ettha hi sakāritassa kiccapaccayassa diṭṭhattā, dhātuyā ca sakammakattā navakataro bhikkhu dhātukattā hoti, vuḍḍhataro bhikkhu dhātukammaṃ , puna kāritasambandhe vuḍḍhataro bhikkhu kāritakattā hoti, navakataro bhikkhu kāritakammaṃ. Vuttañhi –
「裸者不应令裸者礼敬」,于此,裸的年长比库不应令裸的年少比库礼敬,不应令礼拜,此为连结。于此,因见使役义务词缀,且因界具自业,年少比库从界而为作者,年长比库为界之业;再于使役关系中,年长比库为使役作者,年少比库为使役业。已说——
‘‘Hetukriyāya sambandhī-bhāvā kammanti manyate;
「与因行相关联者,被认为是被动与业。」
Hetukriyāpadhānattā, aññathānupapattito’’ti.
「因作用为主故,不然则不成立故」者。
Na naggena abhivādāpetabbanti ettha tu naggena vuḍḍhatarena bhikkhunā na abhivādāpetabbaṃ, na vandāpetabbanti yojanā, etthāpi kammavacanicchāyābhāvato vuttanayena bhāveyeva kiccapaccayo hotīti daṭṭhabbo. Nanu vandāpake sati vandāpetabbo labbhatiyeva, atha ‘‘kasmā kammavacanicchāyābhāvato’’ti vuttanti? ‘‘Vatticchānupubbikā saddapaṭipattī’’ti vacanato vatticchābhāvato na vuttanti. Vuttañhetaṃ pubbācariyehi –
「不应令裸者礼敬」者,于此,不应令裸体的年长比库礼敬,不应令其作礼,此为连结。于此亦因无业语欲之故,应见以前述方式,唯有作用义务格。岂非有令礼敬者时,即得令礼敬耶?然则何故说「因无业语欲故」耶?因「语词实践依说者欲而次第」之语故,因无说者欲故不说。此前代老师已说——
‘‘Vatticchā na bhave santa-mapyasantampi sā bhave;
「说者欲若不存在,虽存在者亦不存在;如同无月经之少女,大海与小瓶然。」
Taṃ yathānudarā kaññā, samuddo kuṇḍikāti cā’’ti.
于其余诸处亦极易了知。「以此等遮覆」肢体者,为遮覆物。
Itaresupi suviññeyyameva. Paṭicchādenti aṅgamaṅgāni etāhīti paṭicchādiyo.
三十二、于香花之论中,因「然而取香香,于门扉施五指许可」之语故,香施与时,许可受取,不许可涂抹,此已成立。然而今时人众供养比库食后,于洗手终了时,为手之芳香而施与香涂料,比库等受取后,或有者唯涂手,或有者亦涂身亦涂面,说「实为芳香」等,作欢喜踊跃之相,此许可耶?不许可耶?因「于门扉施五指许可」者,于寺院唯说门扉熏香之量故,身熏香未说故,又因「离持花香涂料庄严装饰处」之语之随顺故,显现为不许可,应审察而取。因「取花于寺院置于一边」之语故,花施与时,许可取,不许可作串连等,此已成立。然而今时比库等得香花时,说「此花实为芳香」等,作欢喜之相而嗅闻,此许可耶?不许可耶?彼亦因唯说于寺院置于一边故,应嗅闻等状态未说故,又因花香等文之随顺故,显现为不许可,应审察而取。然而因「置于一边」之语之能力故,了知许可作塔像供养等。
Gandhapupphakathā香花之论
§32
32. Gandhapupphakathāyaṃ ‘‘gandhagandhaṃ pana gahetvā kavāṭe pañcaṅguliṃ dātuṃ vaṭṭatī’’ti vacanato gandhe dinne paṭiggahituṃ vaṭṭati, no limpitunti siddhaṃ. Idāni pana manussā bhikkhū bhojetvā hatthadhovanāvasāne hatthavāsatthāya gandhavilepanaṃ denti, taṃ bhikkhū paṭiggahetvā ekacce hatthameva limpenti, ekacce kāyampi mukhampi ālimpenti, ‘‘sugandho vatā’’tiādīni vatvā haṭṭhapahaṭṭhākāraṃ karonti, taṃ vaṭṭati, na vaṭṭatīti? ‘‘Kavāṭe pañcaṅgulikaṃ dātuṃ vaṭṭatī’’ti vihāre kavāṭadhūpanamattasseva vuttattā kāyadhūpanassa avuttattā, ‘‘mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī’’ti vacanassānulomato ca na vaṭṭatīti dissati, vīmaṃsitvā gahetabbaṃ. ‘‘Pupphaṃ gahetvā vihāre ekamantaṃ nikkhipitu’’nti vacanato pupphe dinne gahetuṃ vaṭṭati, na piḷandhanādīni kātunti siddhaṃ. Idāni pana bhikkhūsu gandhapupphesu laddhesu ‘‘surabhigandhaṃ vatidaṃ puppha’’ntiādīni vatvā pahaṭṭhākāraṃ katvā siṅghanti, taṃ vaṭṭati, na vaṭṭatīti? Tampi vihāreyeva ekamantaṃ ṭhapanassa vuttattā siṅghitabbādibhāvassa avuttattā, mālāgandhādipāṭhassa anulomato ca na vaṭṭatīti dissati, vīmaṃsitvā gahetabbaṃ. ‘‘Ekamantaṃ nikkhipitu’’nti vacanassa pana sāmatthiyato cetiyapaṭimāpūjanādīni ca kātuṃ vaṭṭatīti viññāyati.
三十二、于香花之论中,因「然而取香香,于门扉施五指许可」之语故,香施与时,许可受取,不许可涂抹,此已成立。然而今时人众供养比库食后,于洗手终了时,为手之芳香而施与香涂料,比库等受取后,或有者唯涂手,或有者亦涂身亦涂面,说「实为芳香」等,作欢喜踊跃之相,此许可耶?不许可耶?因「于门扉施五指许可」者,于寺院唯说门扉熏香之量故,身熏香未说故,又因「离持花香涂料庄严装饰处」之语之随顺故,显现为不许可,应审察而取。因「取花于寺院置于一边」之语故,花施与时,许可取,不许可作串连等,此已成立。然而今时比库等得香花时,说「此花实为芳香」等,作欢喜之相而嗅闻,此许可耶?不许可耶?彼亦因唯说于寺院置于一边故,应嗅闻等状态未说故,又因花香等文之随顺故,显现为不许可,应审察而取。然而因「置于一边」之语之能力故,了知许可作塔像供养等。
Āsittakūpadhānakathā依靠井与谷仓之论
§33
33. Āsittakūpadhānakathāyaṃ manussānaṃ bharaṇasīlataṃ sandhāya ‘‘tambalohena vā rajatena vā’’ti vuttaṃ, vikappanatthena pana vā-saddena hiraññena vā suvaṇṇena vātiādiṃ saṅgaṇhāti. Paṭikkhittattā panāti bhagavatā pana āsittakūpadhānassa sāmaññavasena paṭikkhittattā. Na kevalaṃ ratanapeḷā eva na vaṭṭati, atha kho dārumayāpīti. Ettha pi-saddo sampiṇḍanattho, taṃ na vilīvamayatālapaṇṇamayavettamayādikaṃ sampiṇḍeti.
三十三、在依靠井穀的论说中,就人们的供养习性而言,说「以铜或以银」,但以「或」字的选择义,则摄取「或以黄铜或以黄金」等。「然因被禁止故」者,然因世尊以共相禁止了依靠井穀故。不仅宝石制的箱不允许,而且木制的也不允许。此中「也」字是总摄义,彼总摄了非柳条制、非棕榈叶制、非藤制等。
Maḷorikakathā花环之论
§34
34. Maḷorikakathāyaṃ ‘‘anujānāmi, bhikkhave, maḷorika’’nti gilāno bhikkhu bhuñjamāno na sakkoti hatthena pattaṃ sandhāretuṃ, tasmā anuññātaṃ. Pubbe pattasaṅgopanatthaṃ ādhārako anuññāto, idāni bhuñjanatthaṃ. Daṇḍādhārako vuccatīti daṇḍādhārako padhānato maḷorikoti vuccati. Yaṭṭhi…pe… pīṭhādīnipi ādhārakasāmaññena ettheva paviṭṭhānīti sambandho. Ādhārakaṃ nāma chiddaṃ viddhampi atthi, aviddhampi atthi, tesu katamaṃ vaṭṭatīti āha ‘‘ādhārasaṅkhepagamanato hi…pe… vaṭṭatiyevā’’ti.
三十四、在玛罗利咖的论说中,「诸比库,我允许玛罗利咖」者,病比库进食时不能以手持钵,因此被允许。以前为了钵的保护而允许了支架,现在为了进食。「称为杖支架」者,杖支架主要地被称为玛罗利咖。杖……乃至……座椅等也以支架的共相而包含于此中,此是关联。名为支架者,有穿孔的,也有未穿孔的,在这些中哪一种允许呢?故说「因为从支架的简略行相……乃至……确实允许」。
Ekabhājanādikathā一钵等之论
§35
35. Ekabhājanādikathāyaṃ ekatobhuñjanaṃ nāma ekabhājanasmiṃ ekakkhaṇeyeva sahabhuñjanaṃ, na nānābhājane. Ekabhājanasmimpi na nānākkhaṇeti āha ‘‘sace panā’’tiādi. Tasmiṃ apagate tassa apagatattā itarassa sesakaṃ bhuñjituṃ vaṭṭati. Iminā ekakkhaṇe abhuñjanabhāvaṃ dasseti. Itarassapītiādīsu itarassapīti itarītarakathanaṃ, sesabhuñjakaitarato itarassāti attho. Tena paṭhamaṃ gahetvā gatabhikkhumevāha. Tasmiṃ khīṇe tassa khaṇattā paṭhamaṃ gahitavatthussa khīṇattā puna gahetuṃ vaṭṭati. Iminā sahaabhuñjanabhāvaṃ dasseti.
三十五、在一钵等的论说中,名为一处食者,在一钵中于一刹那同时进食,非在不同钵中。即使在一钵中也非在不同刹那,故说「然而若」等。在彼离去时,因彼已离去故,另一人食用剩余是允许的。以此显示在一刹那不进食的状态。在「另一人的也」等中,「另一人的也」者,是说另一个的,意思是从食用剩余的另一人的另一人。因此首先说取了而去的比库。在彼用尽时,因彼已尽故,因首先取得之物已尽故,再取是允许的。以此显示同时不进食的状态。
Na ekamañce nipajjitabbaṃ satipi nānāattharaṇe ‘‘na ekamañce tuvaṭṭitabbaṃ, yo tuvaṭṭeyya, āpatti dukkaṭassā’’ti (cūḷava. 264) vacanato. Na ekattharaṇe nipajjitabbaṃ satipi nānāmañce ‘‘na ekattharaṇā tuvaṭṭitabba’’nti (cūḷava. 264) vacanato, pageva ubhinnaṃ ekatteti attho. Yadi evaṃ nānāmañcanānāattharaṇesu asantesu kathaṃ anāpatti siyāti cintāyamāha ‘‘vavatthānaṃ panā’’tiādi. Ekattharaṇapāvuraṇehīti ettha pana ayaṃ ekattharaṇapāvuraṇasaddo na catthasamāso hoti, atha kho bāhiratthasamāsoti āha ‘‘ekaṃ attharaṇañceva pāvuraṇañca etesanti ekattharaṇapāvuraṇā’’ti, tipadatulyādhikaraṇabāhiratthasamāsoyaṃ. Kesametamadhivacanantyāha ‘‘ekaṃ antaṃ attharitvā ekaṃ pārupitvā nipajjantānametaṃ adhivacana’’nti, evaṃ nipajjantānaṃ bhikkhūnaṃ etaṃ ekattharaṇapāvuraṇapadaṃ adhivacanaṃ hotīti adhippāyo. Kesaṃ pana antanti āha ‘‘saṃhārimāna’’ntiādi.
不应卧于一床,即使有不同的敷具,因有「不应卧于一床,若卧者,犯恶作」之语故。不应卧于一敷具,即使有不同的床,因有「不应卧于一敷具」之语故,何况两者都是一个,此是意思。若如是,在没有不同床和不同敷具时,如何无犯呢?思考此而说「然而区别」等。「以一敷具覆盖」者,此中这个「一敷具覆盖」之词不是第四格复合词,而是外格复合词,故说「一个敷具和覆盖,这些的,为一敷具覆盖」,这是三词同格外格复合词。这是谁的称呼呢?说「敷设一端、覆盖一端而卧者,这是称呼」,如是卧的比库们,这个「一敷具覆盖」之词是称呼,此是意趣。然而谁的端呢?说「收拢」等。
Celapaṭikakathā衣布之论
§36
36. Celapaṭikakathāyaṃ celapaṭikanti celasantharaṃ. Kiṃ pana bhagavato sikkhāpadapaññāpane kāraṇanti? ‘‘Bodhirājakumāro kira ‘sace ahaṃ puttaṃ lacchāmi, akkamissati me bhagavā celapaṭika’nti iminā ajjhāsayena santhari, abhabbo cesa puttalābhāya, tasmā bhagavā na akkami. Yadi akkameyya, pacchā puttaṃ alabhanto ‘nāyaṃ sabbaññū’ti diṭṭhiṃ gaṇheyya, idaṃ tāva bhagavato anakkamane kāraṇaṃ. Yasmā pana bhikkhūpi ye ajānantā akkameyyuṃ, te gihīnaṃ paribhūtā bhaveyyuṃ, tasmā bhikkhū paribhavato mocetuṃ sikkhāpadaṃ paññapesi, idaṃ sikkhāpadapaññāpane kāraṇa’’nti aṭṭhakathāyaṃ (cūḷava. aṭṭha. 268) vuttaṃ.
三十六、在衣布的论说中,「衣布」者,衣敷具。然而世尊制定学处的原因是什么?「据说菩提王子『若我得子,世尊将踏我的衣布』,以此意愿而敷设,彼无能力得子,因此世尊不踏。若踏的话,后来不得子时『此非一切知者』而执见,这是世尊不踏的原因。然而因为比库们若不知而踏,他们将被在家人轻蔑,因此为了使比库们从轻蔑中解脱而制定学处,这是制定学处的原因」,在注疏中如是说。
Sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.268) pana ‘‘bhagavā tuṇhī ahosīti ‘kissa nu kho atthāya rājakumārena ayaṃ mahāsakkāro kato’ti āvajjento puttapatthanāya katabhāvaṃ aññāsi. So hi rājaputto aputtako, sutañcānena ahosi ‘buddhānaṃ kira adhikāraṃ katvā manasā icchitaṃ labhantī’ti, so ‘sacāhaṃ puttaṃ labhissāmi, sammāsambuddho imaṃ celapaṭikaṃ akkamissati. No ce labhissāmi, na akkamissatī’ti patthanaṃ katvā santharāpesi. Atha bhagavā ‘nibbattissati nu kho etassa putto’ti āvajjetvā ‘na nibbattissatī’ti addasa. Pubbe kira so ekasmiṃ dīpe vasamāno bhariyāya samānacchando anekasakuṇapotake khādi. ‘Sacassa mātugāmo puññavā bhaveyya, puttaṃ labheyya, ubhohi pana samānacchandehi hutvā pāpakammaṃ kataṃ , tenassa putto na nibbattissatīti aññāsi. Dusse pana akkante ‘buddhānaṃ adhikāraṃ katvā patthitaṃ labhantīti loke anussavo, mayā ca mahāadhikāro kato, na ca puttaṃ labhāmi, tucchaṃ idaṃ vacana’nti micchāgāhaṃ gaṇheyya. Titthiyāpi ‘natthi samaṇānaṃ akattabbaṃ nāma, celapaṭikampi maddantā āhiṇḍantī’ti ujjhāyeyyuṃ, etarahi ca akkamantesu bahū bhikkhū paracittaviduno, te bhabbattaṃ jānitvā akkamissanti. Abhabbataṃ jānitvā na akkamissanti. Anāgate pana upanissayo mando bhavissati, anāgataṃ na jānissanti. Tesu akkamantesu sace patthitaṃ samijjhissati, iccetaṃ kusalaṃ. No ce ijjhissati, ‘pubbe bhikkhusaṅghassa adhikāraṃ katvā icchiticchitaṃ labhanti, idāni na labhanti, teyeva maññe bhikkhū paṭipattipūrakā ahesuṃ, ime pana paṭipattiṃ pūretuṃ na sakkontī’ti manussā vippaṭisārino bhavissantīti imehi tīhi kāraṇehi bhagavā akkamituṃ anicchanto tuṇhī ahosi. Pacchimaṃ janataṃ tathāgato anukampatīti idaṃ pana thero vuttesu kāraṇesu tatiyakāraṇaṃ sandhāyāhā’’ti vuttaṃ.
然而在《义灯钞》中说「世尊沉默了」者,『为何目的王子作此大供养呢』而作意时,知道是为了得子而作。彼王子无子,且彼听闻『据说对诸佛作供养后,以心所欲得』,彼『若我得子,正自觉者将踏此衣布。若不得,将不踏』而作愿后令敷设。于是世尊『此人将生子否』而作意后,见『将不生』。据说以前彼住于某岛时,与妻同意而食了许多鸟雏。『若彼女人有福德,将得子,然而两人同意而作恶业,因此彼将不生子』而知。然而在踏布时『对诸佛作供养后得所愿』在世间有传闻,且我作了大供养,却不得子,此语虚妄』而执邪见。外道们也将非难『沙门们没有不应作的,连衣布也踩踏而行走』,现在踩踏时许多比库是他心通者,他们知道有能力而将踩踏。知道无能力而将不踩踏。然而在未来,所依将弱,将不知未来。在他们踩踏时,若所愿成就,此是善。若不成就,『以前对比库僧团作供养后得所欲,现在不得,大概那些比库是行道圆满者,然而这些不能圆满行道』而人们将后悔,以此三个原因,世尊不欲踩踏而沉默。如来怜悯后世之人,然而长老就所说原因中,指向第三原因而说」,如是说。
Pāḷiyaṃ (cūḷava. 268) ‘‘yāciyamānena celapaṭikaṃ akkamitu’’nti vacanato yāciyamānena eva akkamitabbaṃ, no ayāciyamānenāti siddhaṃ, tatthapi ‘‘maṅgalatthāyā’’ti (cūḷava. 268) vacanato maṅgalatthāya yāciyamānena akkamitabbaṃ, na sirisobhaggādiatthāya yāciyamānenāti ca, tatthapi ‘‘gihīna’’nti (cūḷava. 268) vacanato gihīnaṃ eva celasantharaṃ akkamitabbaṃ, na pabbajitānanti ca. Aṭṭhakathāyaṃ (cūḷava. aṭṭha. 268) ‘‘yā kāci itthī apagatagabbhā vā hotu, garugabbhā vā’’ti aniyamavācakena vā-saddena vacanato na kevalaṃ imā dveyeva gahetabbā, atha kho ‘‘patiṭṭhitagabbhā vā vijātiputtā vā’’tiādinā yā kāci maṅgalikāyo itthiyopi purisāpi gahetabbā. ‘‘Evarūpesu ṭhānesū’’ti vuttattā na kevalaṃ yathāvuttaṭṭhānesuyeva, atha kho taṃsadisesu yesu kesuci maṅgalaṭṭhānesu yesaṃ kesañci gihīnaṃ maṅgalatthāya yāciyamānānaṃ celasantharaṃ akkamituṃ vaṭṭatīti sijjhati, vīmaṃsitvā gahetabbaṃ. Pāḷiyaṃ (cūḷava. 268) ‘‘anujānāmi, bhikkhave, dhotapādakaṃ akkamitu’’nti sāmaññavasena vacanato, aṭṭhakathāyañca (cūḷava. aṭṭha. 268) ‘‘taṃ akkamituṃ vaṭṭatī’’ti avisesena vuttattā dhotapādakaṃ ayāciyamānenapi bhikkhunā akkamitabbanti siddhaṃ, ‘‘dhotehi pādehi akkamanatthāyā’’ti pana vuttattā adhotehi akkamituṃ na vaṭṭatīti ca, vīmaṃsitvā gahetabbaṃ.
在圣典中(小品 268)说「被请求时,可踏衣布」,由此语故,唯被请求时方可踏,非未被请求时,此已成立。于此亦由「为吉祥故」(小品 268)之语故,为吉祥故被请求时方可踏,非为美丽庄严等故被请求时。于此亦由「在家人的」(小品 268)之语故,唯可踏在家人的衣布,非出家者的。在注疏中(小品注 268)由「无论何女人,无论是已离胎者,或是重胎者」以表示不定之「或」字之语故,非仅应取此二者,实应取「已住胎者或已生子者」等任何吉祥之女人或男人。因说「在如是诸处」故,非仅在如所说之诸处,实在与彼相似之任何吉祥处,为任何在家人为吉祥故请求时,踏衣布是允许的,此得成立,应审察而取。在圣典中(小品 268)由「诸比库,我允许踏洗足布」以一般性之语故,在注疏中(小品注 268)亦由「踏彼是允许的」以无差别说故,洗足布即使未被请求,比库亦可踏,此已成立。然因说「为以洗净之足踏故」,以未洗之足踏不允许,应审察而取。
Pādaghaṃsanīyakathā足擦之论
§37
37. Pādaghaṃsanīyakathāyaṃ paṭhamaṃ tāva akappiyapādaghaṃsaniṃ dassetuṃ ‘‘katakaṃ na vaṭṭatī’’ti āha. Katakaṃ nāma kīdisanti pucchāya sati vuttaṃ ‘‘katakaṃ nāma padumakaṇṇikākāra’’ntiādi. Kasmā paṭikkhittanti vuttaṃ ‘‘bāhulikānuyogattā’’ti. Tato kappiyapādaghaṃsaniyo dassetumāha ‘‘anujānāmi, bhikkhave, tisso pādaghaṃsaniyo’’tiādi. Sesaṃ suviññeyyameva.
37. 在足擦拭物之论说中,首先为示不允许之足擦拭物,说「制作的不允许」。若问「『制作的』者,何种耶」,则说「『制作的』者,莲花蕊形」等。若问「为何禁止」,则说「因奢侈之随行故」。其后为示允许之足擦拭物,说「诸比库,我允许三种足擦拭物」等。其余极易了知。
Bījanīkathā种子之论
§38
38. Bījanīkathāyaṃ paṭhamaṃ tāva akappiyabījaniṃ dassetuṃ ‘‘camarīvālehi katabījanī na vaṭṭatī’’ti āha. Tato kappiyachabījaniyo dassetuṃ ‘‘makasabījanīādi vaṭṭatī’’ti āha. Tattha kappiyachabījaniyo nāma makasabījanī, vākamayabījanī, usīramayabījanī, morapiñchamayabījanī, vidhūpanaṃ, tālavaṇṭañcāti. Tāsaṃ visesaṃ dassetuṃ ‘‘vidhūpananti bījanī vuccatī’’tiādimāha . Usīramayaṃ morapiñchamayañca suviññeyyattā na vuttaṃ. ‘‘Bījaninti caturassabījaniṃ. Tālavaṇṭanti tālapattādīhi kataṃ maṇḍalikabījani’’nti sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.269) vuttaṃ.
38. 在扇之论说中,首先为示不允许之扇,说「以牦牛尾毛制作之扇不允许」。其后为示允许之六种扇,说「蚊扇等允许」。于此,允许之六种扇者,蚊扇、树皮制扇、香根草制扇、孔雀羽制扇、熏香扇、棕榈扇。为示彼等之差别,说「『熏香扇』者,称为扇」等。香根草制与孔雀羽制因极易了知故未说。在《义明灯》(义明疏 小品 3.269)中说「『扇』者,四角扇。『棕榈扇』者,以棕榈叶等制作之圆形扇」。
Chattakathā伞之论
§39
39. Chattakathāyaṃ chattaṃ nāma tīṇi chattāni setacchattaṃ, kilañjacchattaṃ, paṇṇacchattanti. Tattha setacchattanti vatthapaliguṇṭhitaṃ paṇḍaracchattaṃ. Kilañjacchattanti vilīvacchattaṃ. Paṇṇacchattanti tālapaṇṇādīhi yehi kehici kataṃ. Maṇḍalabaddhaṃ salākabaddhanti idaṃ pana tiṇṇampi chattānaṃ pañjaradassanatthaṃ vuttaṃ. Tāni hi maṇḍalabaddhāni ceva honti salākabaddhāni ca. Yampi tatthajātakadaṇḍena kataṃ ekapaṇṇacchattaṃ hoti, tampi chattameva. ‘‘Vilīvacchattanti veṇuvilīvehi kataṃ chattaṃ. Tatthajātakadaṇḍakena katanti tālapaṇṇaṃ saha daṇḍakena chinditvā tameva chattadaṇḍaṃ karonti gopālakādayo viya, taṃ sandhāyetaṃ vutta’’nti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.634) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.634) pana ‘‘vilīvacchattanti veṇupesikāhi kataṃ. Maṇḍalabaddhānīti dīghasalākāsu tiriyaṃ valayākārena salākaṃ ṭhapetvā suttehi baddhāni dīghañca tiriyañca ujukameva salākāyo ṭhapetvā daḷhabaddhāni ceva tiriyaṃ ṭhapetvā dīghadaṇḍakeheva saṅkocārahaṃ katvā sutteheva tiriyaṃ baddhāni. Tatthajātakadaṇḍakena katanti saha daṇḍakena chinnatālapaṇṇādīhi kata’’nti vuttaṃ. Idha pana chattadhārakapuggalavasena vuttaṃ, tasmā agilānassa bhikkhuno chattaṃ dhāretuṃ na vaṭṭati. Sesaṃ suviññeyyameva.
39. 在伞之论说中,『伞』者,三种伞:白伞、竹篾伞、叶伞。于此,「白伞」者,以布包裹之白色伞。「竹篾伞」者,竹篾伞。「叶伞」者,以棕榈叶等任何制作者。「圆形结的、条结的」,此为示三种伞之骨架而说。彼等既是圆形结的,亦是条结的。凡以其处所生之柄制作之单叶伞,彼亦是伞。在《义明灯》(义明疏 巴吉帝亚 3.634)中说「『竹篾伞』者,以竹篾制作之伞。『以其处所生之柄制作』者,如牧牛者等连同柄切断棕榈叶,即以彼作伞柄,指此而说」。然在《疑惑消除》(疑惑消除疏 巴吉帝亚 2.634)中说「『竹篾伞』者,以竹片制作。『圆形结的』者,在长条上横向以环形置条,以线结的;长与横皆以直条置,以坚固结的;亦横向置,仅以长柄作可收缩,仅以线横向结的。『以其处所生之柄制作』者,以连同柄切断之棕榈叶等制作」。然此依持伞之人而说,故无病之比库不允许持伞。其余极易了知。
Nakhakathā指甲之论
§40
40. Nakhakathāyaṃ dīghanakhadhāraṇapaccayā uppanne vatthusmiṃ ‘‘na, bhikkhave, dīghā nakhā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 274) vacanato dhārentassa āpatti. ‘‘Nakhenapi nakhaṃ chindanti, mukhenapi nakhaṃ chindanti, kuṭṭepi ghaṃsanti, aṅguliyo dukkhā honti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, nakhacchedana’’nti (cūḷava. 274) vacanato nakhacchedanasatthakaṃ dhāretuṃ vaṭṭati. Heṭṭhā ca ‘‘nakhacchedanaṃ valitakaṃyeva karonti, tasmā taṃ vaṭṭatī’’ti aṭṭhakathāyaṃ (pārā. aṭṭha. 1.85) vuttaṃ. ‘‘Valitakanti nakhacchedanakāle daḷhaggahaṇatthaṃ valīhi yuttameva karonti, tasmā taṃ vaṭṭatī’’ti vimativinodaniyaṃ (vi. vi. ṭī. 1.85) vuttaṃ. Maṃsappamāṇenāti aṅgulaggamaṃsappamāṇena. Vīsatimaṭṭhanti vīsatipi hatthapādanakhe likhitamaṭṭhe karonti. Sesaṃ suviññeyyameva.
40. 在指甲之论说中,因长指甲持有之缘而生起之事中,由「诸比库,不应持长指甲,若持者,犯恶作」(小品 274)之语故,持者有罪。由「以指甲亦剪指甲,以口亦剪指甲,亦在墙上磨,手指疼痛。彼等将此义白世尊——诸比库,我允许指甲剪」(小品 274)之语故,允许持指甲剪刀。在下文注疏中(巴拉基咖注 1.85)说「指甲剪仅作有褶的,故彼允许」。在《疑惑消除》(疑惑消除疏 1.85)中说「『有褶的』者,为剪指甲时坚固握持故,仅作有褶纹者,故彼允许」。「以肉之量」者,以指端肉之量。「二十处」者,在二十手足指甲上作书写处。其余极易了知。
Lomakathā毛之论
Lomakathāyaṃ ‘‘sambādhelomaṃ saṃharāpenti. Manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhogino’’ti vatthusmiṃ uppanne ‘‘na, bhikkhave…pe… dukkaṭassā’’ti (cūḷava. 275) vacanato saṃharāpentassa āpatti. Aññatarassa bhikkhuno sambādhe vaṇo hoti, bhesajjaṃ na tiṭṭhatīti imissā aṭṭhuppattiyā ‘‘anujānāmi, bhikkhave, ābādhapaccayā sambādhe lomaṃ saṃharāpetu’’nti (cūḷava. 275) vacanato ābādhapaccayā bhesajjapatiṭṭhāpanatthāya sambādhe lomaṃ harāpentassa anāpatti. ‘‘Seyyathāpi pisācillikā’’ti manussānaṃ ujjhāyanapaccayā ‘‘na, bhikkhave, dīghaṃ nāsikālomaṃ dhāretabbaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 275) vacanato dhāraṇapaccayā āpatti. ‘‘Anujānāmi, bhikkhave, saṇḍāsa’’nti anurakkhaṇatthāya saṇḍāso anuññāto, tasmā nāsikālomaṃ saṇḍāsena harāpetuṃ vaṭṭati. Palitanti paṇḍarakesaṃ. Gāhetuṃ na vaṭṭati ‘‘mā me jarābhāvo hotū’’ti manasi katattā. Bībhacchaṃ hutvāti virūpaṃ hutvā. Palitaṃ vā apalitaṃ vāti paṇḍaraṃ vā apaṇḍaraṃ vā. Gāhāpetuṃ vaṭṭati appasādāvahattāti.
在毛之论说中,因「令剃密处毛。人们非难、呵责、传播『如在家欲乐享受者』」之事中生起,由「诸比库……乃至……恶作」(小品 275)之语故,令剃者有罪。某比库密处有疮,药不停留,因此缘起,由「诸比库,我允许因病缘故,令剃密处毛」(小品 275)之语故,因病缘为令药停留故,令剃密处毛者无罪。「如夜叉女」,因人们非难之缘,由「诸比库,不应持长鼻毛,若持者,犯恶作」(小品 275)之语故,因持有之缘有罪。「诸比库,我允许镊子」,为守护故允许镊子,故以镊子令拔鼻毛允许。「白发」者,白色头发。不允许拔「勿令我有老相」作意故。「成丑陋」者,成丑恶。「白发或非白发」者,白色或非白色。允许令拔,因带来不悦故。
Kāyabandhanakathā身缚论
§41
41. Kāyabandhanakathāyaṃ akāyabandhanenāti abandhitakāyabandhanena. Bhikkhunāti seso. Atha vā akāyabandhanenāti abandhitakāyabandhano hutvāti itthambhūtatthe karaṇavacanaṃ yathā ‘‘bhinnena sīsena paggharantena lohitena paṭivisake ujjhāpesī’’ti. Tenāha ‘‘abandhitvā nikkhamantena yattha sarati, tattha bandhitabba’’nti. Kāyabandhanaṃ nāma cha kāyabandhanāni kalābukaṃ, deḍḍubhakaṃ, murajaṃ, maddavīṇaṃ, paṭṭikaṃ, sūkarantakanti. Tattha kalābukaṃ nāma bahurajjukaṃ. Deḍḍubhakaṃ nāma udakasappasīsasadisaṃ. Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Īdisañhi ekampi na vaṭṭati, pageva bahūni. Tasmā paṭikkhittāni akappiyakāyabandhanāni nāma cattāri honti, paṭṭikaṃ, sūkarantakanti imāni dve kāyabandhanāni bhagavatā anuññātāni kappiyakāyabandhanāni nāma, tassa pakativītā vā macchakaṇṭakavāyimā vā paṭṭikā vaṭṭati, sesā kuñjaracchikādibhedā na vaṭṭati. Sūkarantakaṃ nāma kuñcikakosakasaṇṭhānaṃ hoti, ekarajjukaṃ, pana muddikakāyabandhanañca sūkarantakaṃ anulometi. Imehi pana dvīhi saddhiṃ aṭṭha kāyabandhanāni honti. ‘‘Anujānāmi, bhikkhave, murajaṃ maddavīṇa’’nti idaṃ dasāsuyeva anuññātanti pāmaṅgadasā cettha catunnaṃ upari na vaṭṭati. Sobhakaṃ nāma veṭhetvā mukhavaṭṭisibbanaṃ. Guṇakaṃ nāma mudiṅgasaṇṭhānena sibbanaṃ. Evaṃ sibbitā hi anto thirā hontīti vuccati. Pavanantoti pāsanto vuccati. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 277-278) pana ‘‘muddikakāyabandhanaṃ nāma caturassaṃ akatvā sajjitaṃ . Pāmaṅgadasā caturassā. Mudiṅgasaṇṭhānenāti saṅghāṭiyā mudiṅgasibbanākārena varakasīsākārena. Pavanantoti pāsanto, ‘dasāmūla’nti ca likhitaṃ. Akāyabandhanena sañcicca vā asañcicca vā gāmappavesane āpatti. Saritaṭṭhānato bandhitvā pavisitabbaṃ, nivattitabbaṃ vāti likhita’’nti vuttaṃ.
41. 关于腰带的论述：「未系腰带」，即谓未经绑缚的腰带。「比库」，其余文义可自行补足。或者，「未系腰带」，即谓成为未绑缚腰带之状态，此处以工具格表示情状，如同「头破血流地前来投诉邻居」一语之用法。因此说：「未绑缚便出行者，凡其记忆所及之处，须于彼处绑缚腰带。」所谓腰带，共有六种：多绳带、水蛇头形带、鼓形带、揉弦琴形带、布带、猪耳带。其中，「多绳带」者，以多条绳索编成者也。「水蛇头形带」者，形如水蛇之头者也。「鼓形带」者，缠绕成鼓框形状而制成者也。「揉弦琴形带」者，形如手腕护套者也。如此诸带，即便一条亦不得用，何况多条。因此，前四种腰带被列为不得用腰带；「布带」与「猪耳带」此二种腰带，乃世尊所开许之得用腰带。其中，布带须为素面布或鱼骨纹编织者方可，其余如大象脚印纹等图案者则不得用。「猪耳带」者，形如钥匙套，为单绳制成；另，指环形腰带亦与猪耳带相顺应。连同此二种，共有八种腰带。「诸比库，我开许鼓形带与揉弦琴形带」，此开许仅限于十种饰边之情形；手腕护套形的四种饰边以上则不得用。「装饰饰边」者，谓缠绕缝制口缘之边饰也。「扭绞饰边」者，谓以鼓形缝制之边饰也。如此缝制，则内部得以稳固，故有此说。「垂穗」者，即谓流苏也。然于《金刚慧疏》中则云：「指环形腰带者，谓不折成四角而直接安置者也。手腕护套形饰边者，四角形也。『以鼓形』者，谓以桑喀帝之鼓形缝法即扣结头形之缝法也。垂穗者，即流苏，亦有写作『饰边根部』者。未系腰带而故意或非故意进入村落，犯恶作。应从记忆所及之处绑好腰带后再入，或应返回绑缚。」如此记载。
Nivāsanapārupanakathā下衣与上衣论
§42
42. Nivāsanapārupanakathāyaṃ hatthisoṇḍādivasena gihinivatthaṃ na nivāsetabbanti ettha hatthisoṇḍakaṃ (cūḷava. aṭṭha. 280; kaṅkhā. aṭṭha. parimaṇḍalasikkhāpadavaṇṇanā) nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikaitthīnaṃ nivāsanaṃ viya. Macchavāḷakaṃ nāma ekato dasantaṃ ekato pāsantaṃ olambitvā nivatthaṃ. Catukaṇṇakaṃ nāma uparito dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambitvā nivāsanaṃ. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhujitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekaṃ vā dve vā valiyo paññāyanti, vaṭṭati. Saṃvelliyaṃ nivāsentīti mallakammakārādayo viya kacchaṃ bandhitvā nivāsenti, evaṃ nivāsetuṃ gilānassapi maggappaṭipannassapi na vaṭṭati. Setapaṭapārutādivasena na gihipārutaṃ pārupitabbanti ettha yaṃ kiñci setapaṭapārutaṃ paribbājakapārutaṃ ekasāṭakapārutaṃ soṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhakapārutaṃ kuṭipavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapārutanti evamādi parimaṇḍalalakkhaṇato aññathā pārutaṃ sabbametaṃ gihipārutaṃ nāma, tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekena antena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipitvā ubho ante ure vā olambenti, piṭṭhiyaṃ vā khipenti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhikaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekena antena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekena antena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antare sāṭakaṃ pavesetvā aṃsakūṭesu pārupanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhuṃ vivaritvā cīvaraṃ aṃsakūṭe āropeti. Evaṃ apārupitvā sabbepi ete aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃ kiñci vikāraṃ karontassa dukkaṭaṃ.
42. 关于下衣与上衣的论述：「不应以象鼻式等在家人着衣方式着下衣」，此处所谓「象鼻式」，即从脐根处将布垂挂成象鼻形状穿着，如织布女工穿着下衣之方式。「鱼尾式」者，一端垂前一端垂后地穿着下衣。「四角式」者，上方露出两角、下方露出两角，共显四角地穿着。「棕榈扇式」者，将布料如棕榈扇形悬挂穿着下衣。「百褶式」者，将长布多次折叠围绕成筒状穿着，或于左右两侧连续显露褶皱地穿着。若从膝部起仅现出一两道褶皱，则可。「卷绑式穿着」者，如角力手艺人等绑结于腋下后穿着，如此穿法，即便病人或行路中之人亦不得用。「不应以白布覆身等在家人覆身方式覆上衣」，此处凡是以白布覆身、以游方者方式覆身、以单衣覆身、以酒徒方式覆身、以内宫女子方式覆身、以大长老方式覆身、以入小屋方式覆身、以婆罗门方式覆身、以供食比库方式覆身等，凡此种种不符合「端正圆满」相之覆身方式，皆称为在家人覆身方式。因此：不应如白布覆身者及半遮尼乾子般覆身；不应如某些游方者敞开胸膛将衣置于两肩峰上；不应如单衣者以所穿之布一端覆背后将两角置于两肩峰上；不应如酒徒等以布缠绕颈项将两端垂于胸前或抛于背后；不应如内宫女子仅露眼缝将布全覆于头；不应如大长老穿好长布后以其一端覆盖全身；不应如农夫进入田间小屋将布缠绕夹于腋下以其一端覆身；不应如婆罗门将布穿过两腋之间置于肩峰上；不应如供食比库以单肩覆身式穿着时，将左臂裸露，把衣置于肩峰上。不作如上种种方式，凡此以及其他类似的覆身过失皆须避免，应端正圆满地覆身。若未如此覆身，而在寺院中或俗家中怠慢地作任何违规之举，犯恶作。
Kājakathā咖迦论
§43
43. Kājakathāyaṃ muṇḍaveṭhīti yathā rañño kuhiñci gacchanto parikkhārabhaṇḍaggahaṇamanussāti adhippāyo. Ubhatokājanti ekasmiṃyeva kāje purato ca pacchato ca ubhosu bhāgesu laggetvā vahitabbabhāraṃ. Ekatokājanti ekato pacchatoyeva laggetvā vahitabbabhāraṃ. Antarākājanti majjhe laggetvā dvīhi vahitabbabhāraṃ. Sīsabhārādayo sīsādīhi vahitabbabhārādayo eva. Olambakanti hatthena olambitvā vahitabbabhāraṃ. Etesu ubhatokājameva na vaṭṭati, sesā vaṭṭanti.
43. 关于担杠的论述：「如国王某处出行时的持物随从」，此乃其意趣所在。「两端担杠」者，于同一担杠前后两端各挂负荷物而担之。「单端担杠」者，仅于一端即后端挂负荷物而担之。「中段担杠」者，于中段挂负荷物由两人抬之。「头顶负重」等者，即以头等部位负担之负荷物等。「手提」者，以手悬挂而持之负荷物。于此诸式中，唯「两端担杠」不得用，其余皆得用。
Dantakaṭṭhakathā齿木论
§44
44. Dantakaṭṭhakathāyaṃ dantakaṭṭhassa akhādane pañca dose, khādane pañcānisaṃse ca dassetvā bhagavatā bhikkhūnaṃ dantakaṭṭhaṃ anuññātaṃ. Tattha pañca dosā nāma acakkhussaṃ, mukhaṃ duggandhaṃ, rasaharaṇiyo na visujjhanti, pittaṃ semhaṃ bhattaṃ pariyonandhati, bhattamassa nacchādetīti. Tattha acakkhussanti cakkhūnaṃ hitaṃ na hoti, parihāniṃ janeti. Nacchādetīti na ruccati. Pañcānisaṃsā vuttapaṭipakkhato veditabbā. Tato dīghadantakaṭṭhakhādane ca atimadāhakadantakaṭṭhakhādane ca dukkaṭaṃ paññapetvā aṭṭhaṅgulaparamaṃ caturaṅgulapacchimaṃ dantakaṭṭhaṃ anuññātaṃ. Tattha aṭṭhaṅgulaṃ paramaṃ etassa dantakaṭṭhassāti aṭṭhaṅgulaparamaṃ. Caturaṅgulaṃ pacchimaṃ pamāṇaṃ etassa dantakaṭṭhassāti caturaṅgulapacchimaṃ. Atimadāhakanti atikhuddakaṃ. Aṭṭhaṅgulaṃ mahādantakaṭṭhaṃ nāma, caturaṅgulaṃ khuddakadantakaṭṭhaṃ nāma, pañcachasattaṅgulaṃ majjhimadantakaṭṭhaṃ nāma. Tena vuttaṃ ‘‘duvidhena udakena tividhena dantakaṭṭhenā’’ti. ‘‘Aṭṭhaṅgulaparamanti manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparama’’nti aṭṭhakathāya (cūḷava. aṭṭha. 282) māha.
44. 关于齿木的论述：世尊为比库开许齿木，乃先示不嚼齿木之五过失与嚼齿木之五功德，而后开许。其中，五过失者：眼睛不适、口有臭味、味觉腺道不清净、胆汁与黏液笼罩食物、食物不甘美。其中，「眼睛不适」者，谓对眼睛无益、生退损也。「不甘美」者，谓不喜欢也。五功德，应从前述五过失之反面理解。其后，规定嚼过长之齿木与嚼过于细小之齿木均犯恶作，并开许最长八指节、最短四指节之齿木。其中，「最长八指节」者，谓此齿木之最大量为八指节也。「最短四指节」者，谓此齿木之最小量为四指节也。「过于细小」者，谓极小也。八指节者称大齿木，四指节者称小齿木，五、六、七指节者称中等齿木。因此说「以两种水、三种齿木」。注疏云：「『最长八指节』者，以人之标准指节量八指节为最大量也。」
Ettha ca pamāṇaṅgulenāti idaṃ pakatiaṅgulenāti gahetvā manussānaṃ pakatiaṅgulena aṭṭhaṅgulato adhikappamāṇaṃ dantakaṭṭhaṃ na vaṭṭatīti vadanti. Tattakameva ca katvā khādanti. Aṭṭhakathāyaṃ pana ‘‘manussānaṃ pamāṇaṅgulena’’ icceva vuttaṃ, na ‘‘pakatiaṅgulenā’’ti. Tasmā yaṃ vaḍḍhakihatthato aṅgulaṃ pamāṇaṃ katvā manussā gehādīni minanti, tena manussānaṃ pamāṇaṅgulabhūtena vaḍḍhakiaṅgulena aṭṭhaṅgulaparamanti attho gahetabbo. Vuttañhi sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.280-282) ‘‘pamāṇaṅgulenāti vaḍḍhakiaṅgulaṃ sandhāya vutta’’nti. Vimativinodaniyañca (vi. vi. ṭī. cūḷavagga 2.282) ‘‘pamāṇaṅgulenāti vaḍḍhakiaṅgulena, keci pana ‘pakatiaṅgulenā’ti vadanti, taṃ caturaṅgulapacchimavacanena sameti. Na hi pakatiaṅgulena caturaṅgulappamāṇaṃ dantakaṭṭhaṃ kaṇṭhe avilaggaṃ khādituṃ sakkā’’ti.
此处，有人取「标准指节」为「自然指节」，谓超过人之自然指节八指节量之齿木不得用，并以此为准嚼用。然注疏中所说者唯为「人之标准指节」，并非「自然指节」。因此，应取之义为：以人们依木匠之手量一指节为基准测量房屋等所用之标准指节，即木匠之一指节，以此「人之标准指节」量八指节为最大量。《萨拉他灯注》中云：「『标准指节』者，此乃针对木匠之指节而说也。」《除疑注》中云：「『标准指节』者，即木匠之指节也。然有人说『自然指节』，此说与『最短四指节』之说相符。以自然指节量四指节之齿木，实难不卡喉地嚼用也。」
Rukkharohanakathā攀树论
§45
45. Rukkhārohanakathāyaṃ puriso pamāṇo yassa rukkhassāti poriso, uddhaṃ ukkhipitahatthena saddhiṃ manussakāyappamāṇo pañcahatthamattaucco rukkhapadeso, taṃ porisaṃ rukkhaṃ, avayave samudāyavohāro yathā ‘‘samuddo diṭṭho’’ti, ābhuso padanti gacchanti pavattantīti āpadā, parissayā. Yāva attho atthi etasmiṃ rukkheti yāvadattho, rukkho, attha-saddo payojanavācako. Yāva tasmiṃ rukkhe bhikkhussa attho payojanaṃ atthi, tāva abhiruhitabboti adhippāyo. Sesaṃ suviññeyyameva.
45. 关于攀树的论述：「其树之高度与一人身量相当」，即「一人量」之树，谓该树之高度与人举手直立时的身量相等，约五肘高之树段，此以部分代称整体，如「见到了大海」一语之用法；「危险」者，即「行走、运行」之意，谓各种危险。「只要比库于此树上尚有事务，即得攀登」者，谓树上有事、有因缘之义，「事」字表示目的与用途，意为：只要比库于彼树上尚有事务因缘，即得攀登。其余义理易自明了。
Chandāropanakathā欲欲激起论
§46
46. Chandāropanakathāyaṃ chandasoti sakkaṭabhāsāya. Na āropetabbanti vācanāmaggaṃ na āropetabbaṃ. Sakāya niruttiyāti māgadhabhāsāya. Tattha santehi katāti sakkaṭā, aṭṭhakavāmakādīhi samitapāpehi isīhi katāti attho. Atha vā sakkaritabbā pūjitabbāti sakkaṭā manussānaṃ hitasukhāvahanato, tadatthikehi manussehi pūjitabbāti attho. Bhāsīyateti bhāsā, sakkaṭā ca sā bhāsā cāti sakkaṭabhāsā. Vedattayagatā nirutti, sassa esāti sakā, bhagavato vacanantyattho. Magadhe jātā māgadhikā, ādikappakāle magadharaṭṭhe jātāti attho. Uccateti utti, nīharitvā utti nirutti, piṭakattayato nīharitvā kathīyatetyattho. Vuttañhetaṃ porāṇehi –
在「欲望强加」之论说中:「诸欲」者,以梵语而言。「不应强加」者,不应强加言说之道。「以自己的语言」者,以马嘎达语而言。其中「由圣者们所作」者,梵语,意为由阿塔咖瓦玛咖等已平息诸恶的仙人们所作。或者,应被尊敬、应被礼敬,故为梵语,因带来人们的利益与安乐,意为应被那些需要此的人们所礼敬。「被说」故为语言,梵语且是语言,故为梵语。三吠陀中所传的语言,「此是其自己的」,意为世尊之言说。「在马嘎达生起」故为马嘎达语,意为在最初劫时于马嘎达国生起。「被说出」故为语,取出而说,意为从三藏中取出而被说。此由古人所说:「
‘‘Sā māgadhī mūlabhāsā;
『彼马嘎达语是根本语言;
Narā yāyādikappikā;
人们在最初劫时所行;
Brahmāno cāssutālāpā;
诸梵天与已听闻者交谈;
Sambuddhā cāpi bhāsare’’ti.
诸正自觉者亦说此。』
Sesaṃ suviññeyyameva.
其余极易了知。
Lokāyatakathā世俗论
§47
47. Lokāyatakathāyaṃ lokiyanti patiṭṭhahanti puññāpuññāni tabbipāko cāti loko, sattaloko. Ābhuso yatanti vīriyaṃ karonti etthāti āyataṃ, lokassa āyataṃ lokāyataṃ, sattānaṃ bhuso vīriyakaraṇaṭṭhānantyattho. Kiṃ taṃ? Titthiyasatthaṃ. Sabbaṃ ucchiṭṭhaṃ, kasmā? Sakuṇādīhi paribhuttapubbattā. Sabbaṃ anucchiṭṭhaṃ imassa avasesabhojanassa kenaci aparibhuttapubbattā. Seto kāko aṭṭhissa setattā, kāḷo bako pādassa kāḷattāti. Natthi attho etthāti niratthakaṃ, niratthakameva kāraṇaṃ niratthakakāraṇaṃ. Tena paṭisaṃyuttaṃ niratthakakāraṇapaṭisaṃyuttaṃ. Taranti etthāti titthaṃ, paṭṭanaṃ. Titthaṃ viyāti titthaṃ, laddhi, taṃ etesaṃ atthīti titthiyā, viparītadassanā. Sāsanti attano sāvake etthāti satthaṃ, titthiyānaṃ satthaṃ titthiyasatthaṃ. Na tiracchānavijjā pariyāpuṇitabbāti ettha tiracchānavijjā nāma yā kāci bāhirakā anatthasañhitā. Na pariyāpuṇitabbāti attanā na pariyāpuṇitabbā. Na vācetabbāti paresaṃ na vācetabbā. Sesaṃ suviññeyyameva.
47. 在顺世论语中:「世间」者,诸福与非福及其果报安立于此,故为世间,即有情世间。「阿布索亚德」者,于此处精勤努力,故为「阿亚德」;世间的阿亚德即「顺世」,意为有情精勤努力之处。何为彼?即外道教法。一切是残食,为何?因曾被鸟等所食用。一切非残食,因此剩余食物未曾被任何者食用。白乌鸦,因其骨白故;黑鹭,因其足黑故。「于此无义」故为无义,无义即为因,即无义因。与彼相应者,即与无义因相应。「于此渡越」故为渡处,即码头。如渡处故为渡处,即见解。彼等有此故为外道,即颠倒见者。「于此教导自己的弟子」故为教法,外道之教法即外道教法。「不应学习畜生明」者,此中畜生明者,名为任何外在的、不与义利相应者。「不应学习」者,不应自己学习。「不应教授」者,不应教授他人。其余极易了知。
Khipitakathā投掷论
§48
48. Khipitakathāyaṃ khipīyitthāti khipito. Khipi abyattasaddeti dhātu. Bhāvenabhāvalakkhaṇattā tasmiṃ khipiteti vibhatyantaṃ. ‘‘Yasmiṃ kismiñci puggale’’ti lakkhaṇavantakattā ajjhāharitabbo. Jīvāti jīva pāṇadhāraṇeti dhātu, vibhattilopo. Yasmiṃ kismiñci puggale khipite bhikkhunā ‘‘jīvā’’ti vacanaṃ na vattabbaṃ, bhikkhusmiṃ khipite gihinā ‘‘jīvatha bhante’’ti vuccamāne sati ‘‘ciraṃ jīvā’’ti bhikkhunā vattuṃ vaṭṭatīti yojanā. ‘‘Vuccamāne’’ti ettha pana lakkhaṇassa kammavācakattā tena samānādhikaraṇaṃ kammabhūtaṃ ‘‘bhikkhusmi’’nti lakkhaṇavantakammaṃ ajjhāharitabbaṃ yathā kiṃ ‘‘gosu duyhamānāsu puriso āgato’’ti . Apare pana ācariyā īdisesu ṭhānesu ‘‘santesū’’ti padaṃ ajjhāharitvā idameva lakkhaṇapadaṃ, ‘‘gosu duyhamānāsū’’ti padadvayaṃ pana ‘‘santesū’’ti ettha pakativikativasena kattā evāti vadanti, vīmaṃsitvā gahetabbaṃ.
48. 在投掷语中:「被投掷」故为投掷者。「基比」是不明显音之词根。因有存在与不存在之相,故于彼投掷时为格位词尾。因有「于任何人」之相,故应补入具相之词。「活」者,「基瓦」是持命之词根,格位脱落。于任何人被比库投掷时,不应说「活」之语;当比库被在家人投掷时,若被说「尊者请活」,比库说「长久活」是允许的,此为连结。然而在「被说」中,因相之词表业,故与彼同格之业位「于比库」,应补入具相之业。如何?如「当牛被挤时人来了」。然而其他诸老师在如是处补入「存在时」之词,此即相之词;而「当牛被挤时」二词,则于「存在时」中依本性与变化而为作者,如是说。应审察后取之。
Lasuṇakathā蒜论
§49
49. Lasuṇakathāyaṃ ‘‘lasuṇaṃ nāma māgadhaka’’nti (pāci. 795) pāḷiyaṃ āgataṃ. Aṭṭhakathāyaṃ (pāci. aṭṭha. 795) pana ‘‘māgadhakanti magadhesu jātaṃ. Magadharaṭṭhe jātalasuṇameva hi idha lasuṇanti adhippetaṃ, tampi bhaṇḍikalasuṇameva, na ekadvitimiñjakaṃ. Kurundiyaṃ pana ‘jātidesaṃ avatvā ‘māgadhakaṃ nāma bhaṇḍikalasuṇa’nti vutta’’nti vuttaṃ. Sace dve tayo bhaṇḍike ekatoyeva saṅkharitvā ajjhoharati, ekaṃ pācittiyaṃ. Bhinditvā ekekaṃ miñjaṃ khādantiyā pana payogagaṇanāya pācittiyāni, idaṃ bhikkhunīnaṃ vasena pācittiyaṃ, bhikkhussa pana dukkaṭaṃ.
49. 在蒜语中:「蒜者,名为马嘎达咖」,于经文中已来。然而在注疏中说:「马嘎达咖者,生于马嘎达。于马嘎达国生之蒜,于此处即意指为蒜,彼亦唯是瓣蒜,非一二三瓣者。然而在库伦地中说:'未说生地,名为马嘎达咖之瓣蒜'。」若将二三瓣一起聚集而吞食,一巴吉帝亚。然而破开后逐瓣食用者,依行为计数为诸巴吉帝亚。此依比库尼而为巴吉帝亚,然而对比库则为恶作。
Palaṇḍukādīnaṃ vaṇṇena vā miñjāya vā nānattaṃ veditabbaṃ. Vaṇṇena tāva palaṇḍuko nāma paṇḍuvaṇṇo hoti. Bhañjanako lohitavaṇṇo, haritako haritavaṇṇo, miñjāya pana palaṇḍukassa ekā miñjā hoti, bhañjanakassa dve, haritakassa tisso, cāpalasuṇo amiñjako. Aṅkuramattameva hi tassa hoti. Mahāpaccariyādīsu pana ‘‘palaṇḍukassa tīṇi miñjāni, bhañjanakassa dve, haritakassa eka’’nti vuttaṃ. Ete palaṇḍukādayo sabhāveneva vaṭṭanti, sūpasampākādīsu pana māgadhakampi vaṭṭati. Tañhi paccamānesu muggasūpādīsu vā macchamaṃsavikatiyā vā telādīsu vā badarasāḷavādīsu vā ambilapākādīsu vā uttaribhaṅge vā yattha katthaci antamaso yāgupattepi pakkhipituṃ vaṭṭatīti vuttaṃ. ‘‘Sabhāvenevāti sūpasampākādiṃ vināva. Badarasāḷavaṃ nāma badaraphalāni sukkhāpetvā cuṇṇetvā kattabbā khādanīyavikatī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. pācittiya 3.793-797) vuttaṃ.
应以色或瓣之差异了知葱等之不同。首先以色而言,葱者名为黄色。韭为红色,青蒜为青色。以瓣而言,葱有一瓣,韭有二瓣,青蒜有三瓣,野蒜无瓣。彼唯有芽而已。然而在大注疏等中说:「葱有三瓣,韭有二瓣,青蒜有一瓣。」此等葱等以自性即允许,然而在汤羹等中,马嘎达咖亦允许。彼于煮绿豆汤等时,或于鱼肉制品中,或于油等中,或于枣树等中,或于酸煮等中,或于更上烹调中,于任何处乃至投入粥钵中亦允许,如是说。「以自性」者,不需汤羹等。枣树者,名为将枣果干燥后磨粉而应作之副食制品,于义灯中如是说。
Naakkamitabbādikathā不应践踏等论
§50
50. Naakkamitabbādikathāyaṃ ‘‘paribhaṇḍakatabhūmi nāma saṇhamattikāhi katā kāḷavaṇṇādibhūmi . Senāsanaṃ mañcapīṭhādikāyeva. Tatheva vaḷañjetuṃ vaṭṭatīti aññehi āvāsikehi bhikkhūhi paribhuttanīhārena paribhuñjituṃ vaṭṭati. ‘Nevāsikā pakatiyā anatthatāya bhūmiyā ṭhapenti ce, tesampi anāpattiyevā’ti gaṇṭhipadesu vuttaṃ. ‘Dvārampī’tiādinā vuttadvāravātapānādayo aparikammakatāpi na apassayitabbā. Lomesūti lomesu phusantesū’’ti sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.324) vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. cūḷavagga 2.324) ‘‘paribhaṇḍakatabhūmi vāti kāḷavaṇṇādikatasaṇhabhūmi vā. Senāsanaṃ vāti mañcapīṭhādi vā. Tatheva vaḷañjetuṃ vaṭṭatīti iminā nevāsikehi dhotapādādīhi vaḷañjanaṭṭhāne sañcicca adhotapādādīhi vaḷañjantasseva āpatti paññattāti dasseti , ‘dvārampī’tiādinā sāmaññato vuttattā dvāravātapānādayo aparikammakatāpi na apassayitabbā. Ajānitvā apassayantassapi idha lomagaṇanāya āpattī’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 323-324) ‘‘nevāsikā pakatiyā anatthatāya bhūmiyā ṭhapenti ce, tesampi anāpattiyevāti likhitaṃ, dvāravātapānādayo aparikammakatāpi na apassayitabbāti likhita’’nti vuttaṃ.
50. 在不应踏等语中:「围绕装饰地者,名为以细土所作之黑色等地。住处即床椅等。如是擦拭允许,即其他住寺比库以已使用之取出物使用允许。'若住寺者本性为不损坏而置于地上,彼等亦无罪',于结文中如是说。以'门亦'等所说之门窗等,虽未加工亦不应触。'于毛'者,于触毛时」,于义灯中如是说。疑惑消除亦说:「围绕装饰地或者,黑色等所作之细地或者。住处或者,床椅等或者。如是擦拭允许者,以此显示:唯对住寺者以洗足等擦拭处,故意以未洗足等擦拭者制定罪,因以'门亦'等一般性说故,门窗等虽未加工亦不应触。不知而触者,于此亦依毛计数有罪。」于金刚智疏中说:「若住寺者本性为不损坏而置于地上,彼等亦无罪,如是书写;门窗等虽未加工亦不应触,如是书写。」
Avandiyavandiyakathā不应礼敬与应礼敬论
§51
51. Avandiyavandiyakathāyaṃ idha pakaraṇācariyena senāsanakkhandhakapāḷivasena dasa avandiyā, tayo vandiyā ca vuttā, aṭṭhakathāṭīkāsu ca na kiñci vuttā, tasmā idha āgatanayeneva attho daṭṭhabbo. Parivārapāḷiyaṃ (pari. 467 ādayo) pana upālipañcake pañcapañcakavasena pañcavīsati avandiyā, pañca vandiyā ca vuttā. Kathaṃ? ‘‘Kati nu kho, bhante, avandiyāti? Pañcime, upāli, avandiyā. Katame pañca? Antaragharaṃ paviṭṭho avandiyo, racchagato avandiyo, otamasiko avandiyo, asamannāharanto avandiyo, sutto avandiyo. Ime kho, upāli, pañca avandiyā. Aparepi, upāli, pañca avandiyā. Katame pañca? Yāgupāne avandiyo, bhattagge avandiyo, ekāvatto avandiyo, aññavihito avandiyo, naggo avandiyo. Ime kho, upāli, pañca avandiyā. Aparepi, upāli, pañca avandiyā. Katame pañca? Khādanto avandiyo, bhuñjanto avandiyo, uccāraṃ karonto avandiyo, passāvaṃ karonto avandiyo, ukkhittako avandiyo. Ime kho, upāli, pañca avandiyā. Aparepi, upāli, pañca avandiyā. Katame pañca? Pureupasampannena pacchāupasampanno avandiyo, anupasampanno avandiyo , nānāsaṃvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo. Ime kho, upāli, pañca avandiyā. Aparepi, upāli, pañca avandiyā. Katame pañca? Pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo. Ime kho, upāli, pañca avandiyā’’ti.
51. 在不应礼与应礼语中,此处论藏老师依住处篇集经文说十种不应礼者、三种应礼者,而在注疏复疏中未说任何,故此处应以已来之理见义。然而在附随经文中,于伍巴离五法中,依五个五法说二十五种不应礼者、五种应礼者。如何?「尊者,有几种不应礼者?」「伍巴离,有此五种不应礼者。何为五?入俗家者不应礼,行于路者不应礼,暗中者不应礼,不持来者不应礼,睡眠者不应礼。伍巴离,此为五种不应礼者。伍巴离,复有五种不应礼者。何为五?饮粥时不应礼,食堂中不应礼,一坐食者不应礼,受别请者不应礼,裸者不应礼。伍巴离,此为五种不应礼者。伍巴离,复有五种不应礼者。何为五?嚼食者不应礼,食用者不应礼,行大便者不应礼,行小便者不应礼,被举罪者不应礼。伍巴离,此为五种不应礼者。伍巴离,复有五种不应礼者。何为五?先达上者被后达上者不应礼,未达上者不应礼,异住年长说非法者不应礼,女人不应礼,般哒咖不应礼。伍巴离,此为五种不应礼者。伍巴离,复有五种不应礼者。何为五?行别住者不应礼,应退回原本者不应礼,应行僧悦者不应礼,行僧悦者不应礼,应出罪者不应礼。伍巴离,此为五种不应礼者。」
‘‘Kati nu kho, bhante, vandiyāti? Pañcime, upāli, vandiyā. Katame pañca? Pacchāupasampannena pureupasampanno vandiyo, nānāsaṃvāsako vuḍḍhataro dhammavādī vandiyo, ācariyo vandiyo, upajjhāyo vandiyo, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato arahaṃ sammāsambuddho vandiyo. Ime kho, upāli, pañca vandiyā’’ti.
「尊者,有多少应礼敬者?」「伍巴离,有此五种应礼敬者。何为五种?后达上者应礼敬先达上者,别住之年长法语者应礼敬,老师应礼敬,戒师应礼敬,在有天之世间、有魔之世间、有梵天之世间、在有沙门婆罗门之众生界、有天人之世间,如来、阿拉汉、正自觉者应礼敬。伍巴离,此为五种应礼敬者。」
Aṭṭhakathāyañca (pari. aṭṭha. 467) ‘‘otamasitoti andhakāragato. Tañhi vandantassa mañcapādādīsupi nalāṭaṃ paṭihaññeyya. Asamannāharantoti kiccappasutattā vandanaṃ asamannāharanto. Suttoti niddaṃ okkanto. Ekāvattoti ekato āvatto sapattapakkhe ṭhito verī visabhāgapuggalo vuccati, ayaṃ avandiyo. Ayañhi vandiyamāno pādenapi pahareyya. Aññavihitoti aññaṃ cintayamāno. Khādantoti piṭṭhakhajjakādīni khādanto. Uccārañca passāvañca karonto anokāsagatattā avandiyo. Ukkhittakoti tividhenapi ukkhepanīyakammena ukkhittako avandiyo, tajjanīyādikammakatā pana cattāro vanditabbā, uposathapavāraṇāpi tehi saddhiṃ labbhanti. Ādito paṭṭhāya ca vuttesu avandiyesu naggañca ukkhittakañca vandantasseva hoti āpatti , itaresaṃ pana asāruppaṭṭhena ca antarā vuttakāraṇena ca vandanā paṭikkhittā. Ito paraṃ pacchāupasampannādayo dasapi āpattivatthubhāveneva avandiyā. Te vandantassa hi niyameneva āpatti. Iti imesu pañcasu pañcakesu terasa jane vandantassa anāpatti, dvādasannaṃ vandanāya āpatti. Ācariyo vandiyoti pabbajjācariyo upasampadācariyo nissayācariyo uddesācariyo ovādācariyoti ayaṃ pañcavidhopi ācariyo vandiyo’’ti āgato.
于注疏中说:「『入暗者』,谓已入黑暗。因彼礼敬者之额头可能撞击床脚等。『不能集中者』,谓因事务懈怠而不能集中于礼敬。『睡眠者』,谓已陷入睡眠。『敌对者』,谓转向一方、站在敌对方、为怨敌、为异类之人,此为不应礼敬者。因此人被礼敬时甚至可能以足踢打。『心在他处者』,谓思考其他事。『食者』,谓正食饼干等。『正大小便者』,因处于不适当处所,故为不应礼敬者。『被举罪者』,谓以三种举罪甘马中任一被举罪者,为不应礼敬者;但受谴责等甘马者四人应被礼敬,与彼等一同可得伍波萨他与自恣。从最初所说之不应礼敬者中,仅礼敬裸者与被举罪者有罪,其余者则因不适当与前述理由而禁止礼敬。此后,后达上者等十人亦以有罪事由而为不应礼敬者。礼敬彼等者必定有罪。如是于此五个五法中,礼敬十三人无罪,礼敬十二人有罪。『老师应礼敬』者,出家老师、达上老师、依止老师、诵经老师、教诫老师,此五种老师皆应礼敬。」
‘‘Antarāvuttakāraṇenāti tañhi vandantassa mañcapādādīsu nalāṭaṃ paṭihaññeyyātiādinā vuttakāraṇenā’’ti sāratthadīpaniyaṃ (sārattha. ṭī. parivāra 3.467) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭi. parivāra 2.467) pana ‘‘mañcapādādīsupi nalāṭaṃ paṭihaññeyyāti andhakāre cammakhaṇḍaṃ paññapetvā vandituṃ onamantassa nalāṭaṃ vā akkhi vā mañcādīsu paṭihaññati. Etena vandatopi āpattiabhāvaṃ vatvā vandanāya sabbathā paṭikkhepābhāvañca dīpeti. Evaṃ sabbattha suttantarehi appaṭikkhittesu. Naggādīsu pana vandituṃ na vaṭṭatīti. Ekato āvattoti ekasmiṃ dosāgatipakkhe parivatto, paviṭṭhoti attho. Tenāha ‘sapattapakkhe ṭhito’ti. Vandiyamānoti onamitvā vandiyamāno. Vanditabbesu uddesācariyo nissayācariyo ca yasmā navakāpi honti, tasmā ‘te vuḍḍhā eva vandiyā’ti vanditabbā’’ti āgataṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. parivāra 467) ‘‘ekāvattotipi paṭhanti, tassa kuddho kodhābhibhūtoti kira attho. Ekavatthotipi keci, uttarāsaṅgaṃ apanetvā ṭhitoti kira attho. Taṃ sabbaṃ aṭṭhakathāyaṃ uddhaṭapāḷiyā virujjhati. Ekāvattoti hi uddhaṭaṃ, tasmā na gahetabbaṃ. Antarā vuttakāraṇenāti kiccappasutattā asamannāharanto ‘nalāṭaṃ paṭihaññeyyā’tiādivuttakāraṇenā’’ti āgataṃ.
「『前述理由』者,谓以『因彼礼敬者之额头可能撞击床脚等』等所说之理由」,于《义明灯》中如是说。然于《疑惑消除》中说:「『额头可能撞击床脚等』者,于黑暗中铺设皮革片而俯身礼敬时,额头或眼睛撞击床等。以此说明礼敬者亦无罪,且显示礼敬并非完全禁止。如是于一切处,于经中未禁止者。然于裸者等,不应礼敬。『转向一方』者,转向一方之嗔恨趣,已进入之义。故说『站在敌对方』。『被礼敬』者,俯身被礼敬。应礼敬者中,诵经老师与依止老师因亦可为新人,故『彼等年长者应礼敬』,为应礼敬者。」于《金刚智疏》中说:「亦有读作『单一转向者』,据说其义为愤怒、为嗔恨所制伏。亦有人读作『单一衣者』,据说其义为脱去上衣而立。此一切与注疏中所举之文句相违。因『单一转向者』为所举,故不应取。『前述理由』者,谓因事务懈怠而不能集中、『额头可能撞击』等所说之理由。」
Dutiyagāthāsaṅgaṇikaṭṭhakathāyaṃ (pari. aṭṭha. 477) ‘‘dasa puggalā nābhivādetabbāti senāsanakkhandhake vuttā dasa janā. Añjalisāmīcena cāti sāmīcikammena saddhiṃ añjali ca tesaṃ na kātabbo. Neva pānīyapucchanatālavaṇṭaggahaṇādi khandhakavattaṃ tesaṃ dassetabbaṃ, na añjali paggaṇhitabboti attho. Dasannaṃ dukkaṭanti tesaṃyeva dasannaṃ evaṃ karontassa dukkaṭaṃ hotī’’ti āgataṃ, tasmā añjalikammamattampi nesaṃ na kattabbanti.
于第二偈集注疏中说:「『十种人不应礼敬』者,于住处篇集中所说之十人。『不应与合掌礼』者,不应向彼等行合掌与礼仪甘马。不应向彼等显示篇集所说之供水、取扇等,不应举合掌之义。『十人有恶作』者,如是行于彼十人者有恶作。」故亦不应向彼等仅行合掌甘马。
‘‘Navakatarena, bhante, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena kati dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbāti? Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā. Katame pañca? Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ekaṃsaṃ uttarāsaṅgaṃ katvā añjaliṃ paggahetvā ubhohi pāṇitalehi pādāni parisambāhantena pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā. Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā’’ti (pari. 469) imasmiṃ ṭhāne sammāsambuddhena āyasmato upālissa vandanānayova ācikkhito.
「尊者,新比库礼敬年长比库之足时,应内住何等法而礼敬足?」「伍巴离,新比库礼敬年长比库之足时,应内住五法而礼敬足。何为五法?伍巴离,新比库礼敬年长比库之足时,应偏袒上衣、举合掌、以双手掌按摩足、住立慈爱与恭敬而礼敬足。伍巴离,新比库礼敬年长比库之足时,应内住此五法而礼敬足。」于此处,正自觉者向具寿伍巴离教示礼敬之法。
Pañcapatiṭṭhitena vanditvāti ettha pañcasarūpañca kathitaṃ. Kathaṃ? Vuḍḍhatarassa pāde vandantena ubho aṃse vivaritvā vanditabbā, na ca ubho aṃse pārupitvā vanditabbā, atha kho ekaṃsaṃ uttarāsaṅgaṃ karitvā vanditabbāti. Etena saṅghāṭi pana ekaṃsaṃ katāpi akatāpi natthi dosoti pakāsito hoti. ‘‘Dasanakhasamodhānasamujjalaṃ karapuṭasaṅkhātaṃ añjaliṃ paggahetvāva vanditabbā, na hatthatalapakāsanamattena vā na hatthamuṭṭhipakāsanādinā vā vanditabbā’’ti ca ‘‘na ekena hatthena cīvarakaṇṇachupanādimattena vanditabbā, atha kho ubhohi pāṇitalehi pādāni parisambāhantena vanditabbā’’ti ca ‘‘evaṃ vandantehi na duṭṭhacittañca anādarañca upaṭṭhāpetvā vanditabbā, atha kho pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā’’ti ca evaṃ vandanānayo ācikkhito hoti.
「以五支着地礼敬」,于此说五种适当法。如何?礼敬年长者之足时,应露两肩而礼敬,不应覆两肩而礼敬,而应偏袒上衣而礼敬。以此显示桑喀帝无论偏袒或未偏袒皆无过失。「应举起名为手掌合并、十指相接之合掌而礼敬,不应仅以手掌显露或以拳头显露等而礼敬」,且「不应以单手仅触衣角等而礼敬,而应以双手掌按摩足而礼敬」,且「如是礼敬者不应住立恶心与轻慢而礼敬,而应住立慈爱与恭敬而礼敬足」,如是教示礼敬之法。
Kathaṃ pañcapatiṭṭhitasarūpaṃ kathitaṃ? Idha ekaṃsaṃ uttarāsaṅgaṃ karitvāti ekaṃ, añjaliṃ paggahetvāti ekaṃ, ubhohi pāṇitalehi pādāni parisambāhantenāti ekaṃ, pemañca upaṭṭhāpetvāti ekaṃ, gāravañca upaṭṭhāpetvāti ekaṃ, evaṃ pañcapatiṭṭhitasarūpaṃ kathitaṃ hoti. Tenāha ‘‘pañca dhamme ajjhattaṃ upaṭṭhāpetvā pādā vanditabbā’’ti. Evaṃ sakalalokassa hitasukhakārakena dhammassāminā kāyapaṇāmamanopaṇāmavasena mahato hitasukhassa pavattanatthaṃ āyasmato upālittherassa ācikkhitena vandanānayena vandituṃ vaṭṭati.
如何说五处安立之相?此中,『偏袒上衣』者,一也;『合掌』者,一也;『以双手掌按摩足』者,一也;『现起慈爱』者,一也;『现起恭敬』者,一也。如是说五处安立之相。因此说『现起五法于内后,应礼足』。如是,以身礼敬与意礼敬之方式,为令大利益安乐生起,由法主——为一切世间作利益安乐者——向具寿伍巴离长老所教示之礼敬法而礼敬,是适当的。
Idāni pana ācariyā abhinavaāgatānaṃ daharānañca sāmaṇerānañca vandanānayaṃ sikkhantā na imaṃ āhaccabhāsitaṃ pāḷiṃ gahetvā sikkhanti, atha kho paveṇīāgatanayaṃyeva gahetvā sikkhanti. Kathaṃ? Yadi ṭhatvā vandatha, dve pādatalāni samaṃ bhūmiyaṃ patiṭṭhāpetvā dve hatthatalāni samaṃ phusāpetvā nalāṭe patiṭṭhāpetvā vanditabbābhimukhaṃ onamitvā vandathāti, ayaṃ nayo ‘‘evaṃ mahāsatto suvaṇṇakadali viya bārāṇasinagarābhimukhaṃ onamitvā mātāpitaro vanditvā’’ti imaṃ jātakaṭṭhakathāvacanañca ‘‘dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha sirasmiṃ patiṭṭhāpetvā’’tiādiaṭṭhakathāvacanañca anulometi. Idha pana dve pādatalāni, dve hatthatalāni, nalāṭañcāti pañcasu patiṭṭhitānīti sarūpaṃ vadanti. Yadi nisīditvā vandatha, paṭhamaṃ dve pādatalāni bhūmiyaṃ samaṃ patiṭṭhāpetvā dve jāṇumaṇḍalāni samaṃ ussāpetvā dve kapparāni dvinnaṃ jāṇūnaṃ upari samaṃ ṭhapetvā dve hatthatalāni samaṃ phusitāni katvā añjalisaṅkhātaṃ karapuṭaṃ sirasaṅkhāte nalāṭe patiṭṭhāpetvā vandatha. Tato onamitvā dve jāṇumaṇḍalāni ca dve kapparāni ca bhūmiyaṃ samaṃ patiṭṭhāpetvā dve hatthatalāni pasāretvā samaṃ bhūmiyaṃ ṭhapetvā sīsaṃ ubhinnaṃ hatthapiṭṭhīnaṃ upari katvā bhūmiyaṃ patiṭṭhāpetvā vandathāti. Ettha tu dve pādatalāni ekaṃ katvā, tathā dve jāṇumaṇḍalāni ekaṃ, dve kapparāni ekaṃ, dve hatthatalāni ekaṃ, sīsaṃ ekaṃ katvā pañcapatiṭṭhitasarūpaṃ kathenti. Esa nayo pāḷiaṭṭhakathāṭīkāsu na diṭṭho.
然而,现今诸老师教导新来者及年少沙玛内拉们礼敬法时,不取此直说之圣典而教导,而是取传承所来之法而教导。如何?若站立而礼敬,应将两足掌平等安立于地,两手掌平等触合后安立于额,向应礼敬者方向俯身而礼敬。此法与『如是大士如金蕉树向巴拉纳西城方向俯身而礼敬父母』此本生注疏之语,及『举起十指甲齐整光亮之合掌安立于头』等注疏之语相顺。此中,说两足掌、两手掌、额,于五处安立,为相。若坐而礼敬,首先将两足掌平等安立于地,两膝盖平等举起,两肘平等置于两膝之上,两手掌平等触合,将名为合掌之手窝安立于名为头之额而礼敬。然后俯身,将两膝盖及两肘平等安立于地,伸展两手掌平等置于地,将头置于两手背之上而安立于地而礼敬。此中,将两足掌作为一,同样两膝盖为一,两肘为一,两手掌为一,头为一,而说五处安立之相。此法于圣典、注疏、复注中未见。
Samīpaṃ gantvā pādānaṃ vandanakāle pana ekacce paṭhamaṃ attano sīsaṃ hatthena parāmasitvā tena hatthadvayena therānaṃ jāṇumaṇḍalaṃ cīvarassa upariyeva sambāhanti. Ekacce paṭhamaṃ therānaṃ jāṇumaṇḍalaṃ sacīvaraṃyeva parāmasitvā teneva hatthadvayena attano sīsaṃ parāmasanti. Ekacce chupanamattameva karonti. Esapi nayo na kismiñci diṭṭho. Rāmaññadesiyā pana bhikkhū evaṃ samīpaṃ gantvā vandanakāle therānaṃ pādaggaṃ apassantāpi pariyesitvā cīvarato nīharitvā pādaggameva punappunaṃ hatthena sambāhitvā sīsena pavaṭṭetvā cumbitvā lehitvā cirappavāsāgatapiyamanāpaupajjhāyaṃ vā ācariyaṃ vā passantā viya katvā vandanti. Taṃ kiriyaṃ parivārapāḷiyaṃ ‘‘ubhohi pāṇitalehi pādāni parisambāhantena pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā’’ti āgatapāḷiyā saṃsandati viya dissati. Tepi na sabbe pāḷiṃ passanti, paveṇīvaseneva karonti, tasmā sabbesaṃ hitatthaṃ pāḷinayo amhehi uddhaṭo. Paveṇīāgatanayato hi pāḷinayo balavataro, tasmā bhagavato āṇaṃ garuṃ karontehi sappurisehi pāḷinayo samāsevitabboti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ.
然而,近前往礼足时,有些人首先以手触自己的头,然后以该双手于衣之上按摩长老们的膝盖。有些人首先触长老们连衣之膝盖,然后以该双手触自己的头。有些人仅作触摸而已。此法亦未见于任何处。然而,拉玛念地方之比库们如是近前往礼敬时,即使不见长老们之足尖,亦寻找后从衣中取出,以手一再按摩足尖,以头转动、亲吻、舔舐,如见久别归来之可爱可意之戒师或老师而作礼敬。该行为似与附随圣典中所来之『以双手掌按摩足,现起慈爱与恭敬后,应礼足』之圣典相合。彼等亦非全部见圣典,仅以传承方式而作。因此,为一切人之利益,圣典之法由我们提出。因为相比传承所来之法,圣典之法更有力,因此,重视世尊之教令之善人们应奉行圣典之法,此是我们之意见。应审察后取。
Āsandādikathā长椅等论
§55
55. Āsandādikathāyaṃ caturassapīṭhanti samacaturassaṃ. Aṭṭhaṅgulapādaṃ vaṭṭatīti aṭṭhaṅgulapādakameva vaṭṭati. Pamāṇātikkantopi vaṭṭatīti samacaturassameva sandhāya vuttaṃ. Āyatacaturassā pana sattaṅgapañcaṅgāpi uccapādā na vaṭṭanti. Vetteheva caturassādiākārena kataṃ bhaddapīṭhanti āha ‘‘vettamayapīṭha’’nti. Dārupaṭṭikāya uparīti aṭaniākārena ṭhitadārupaṭalassa heṭṭhā. Uddhaṃ pādaṃ katvā pavesanakālañhi sandhāya ‘‘uparī’’ti vuttaṃ. Eḷakassa pacchimapādadvayaṃ viya vaṅkākārena ṭhitattā panetaṃ ‘‘eḷakapādapīṭha’’nti (vi. vi. ṭī. cūḷavagga 2.297) vuttaṃ.
五十五、座等之说中,『四方座』者,正四方也。『八指足是适当的』者,唯八指足是适当的。『超过量度亦适当』者,仅就正四方而说。然而,长四方之七指五指之高足不适当。『以藤仅作四方等形状之善座』者,说『藤制座』。『于木板之上』者,于以木板形状安立之木板之下。因为就插入时头向上作足而说『之上』。因其如床之后二足般以弯曲形状安立,故此说为『床足座』。
Uccāsayanamahāsayanakathā高床大床之论
§56
56. Uccāsayanamahāsayanakathāyaṃ ‘‘vāḷarūpānīti āharimāni vāḷarūpāni, ‘akappiyarūpākulo akappiyamañco pallaṅko’ti sārasamāse vuttaṃ. Dīghalomako mahākojavoti caturaṅgulādhikalomo kāḷakojavo. ‘Caturaṅgulādhikāni kira tassa lomānī’ti vacanato caturaṅgulato heṭṭhā vaṭṭatīti vadanti. Vānacitro uṇṇāmayattharaṇoti bhitticchedādivasena vicitro uṇṇāmayattharaṇo. Ghanapupphako uṇṇāmayattharaṇoti uṇṇāmayalohitattharaṇo . Pakatitūlikāti rukkhatūlalatātūlapoṭakītūlasaṅkhātānaṃ tiṇṇaṃ tūlānaṃ aññatarapuṇṇā tūlikā. ‘Uddalomīti ubhatodasaṃ uṇṇāmayattharaṇaṃ. Ekantalomīti ekatodasaṃ uṇṇāmayattharaṇa’nti dīghanikāyaṭṭhakathāyaṃ vuttaṃ. Sārasamāse pana ‘uddalomīti ekatouggatapupphaṃ. Ekantalomīti ubhatouggatapuppha’nti vuttaṃ. ‘Koseyyakaṭṭissamayanti koseyyakasaṭamaya’nti ācariyadhammapālattherena vuttaṃ. Suddhakoseyyanti ratanaparisibbanarahitaṃ. Dīghanikāyaṭṭhakathāyaṃ panettha ‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī’ti vuttaṃ. Tattha ‘ṭhapetvā tūlika’nti etena ratanaparisibbanarahitāpi tūlikā na vaṭṭatīti dīpeti. ‘Ratanaparisibbitāni na vaṭṭantī’ti iminā pana yāni ratanaparisibbitāni, tāni bhūmattharaṇavasena yathānurūpaṃ mañcādīsu ca upanetuṃ vaṭṭatīti dīpitanti veditabbaṃ. Ettha ca vinayapariyāyaṃ patvā garuke ṭhātabbattā idha vuttanayenevettha vinicchayo veditabbo. Suttantikadesanāya pana gahaṭṭhānampi vasena vuttattā tesaṃ saṅgaṇhanatthaṃ ‘ṭhapetvā tūlikaṃ…pe… vaṭṭatī’ti vuttanti apare.
五十六、高床大床之说中,『兽形』者,此等兽形。『不如法形杂乱之不如法床榻』于《义理集》中说。『长毛大黑羊毛』者,四指以上长毛之黑羊毛。因『其毛据说四指以上』之语,说四指以下是适当的。『杂色羊毛敷具』者,以壁画等方式杂色之羊毛敷具。『密花羊毛敷具』者,羊毛制红色敷具。『本来之棉褥』者,充满树棉、藤棉、蒲草棉所称三种棉之任一之棉褥。『伍达罗弥』者,两边有毛之羊毛敷具。『诶咖德罗弥』者,一边有毛之羊毛敷具,于《长部注疏》中说。然而于《义理集》中说『伍达罗弥』者,一边突起花。『诶咖德罗弥』者,两边突起花。『国谢亚咖提萨玛亚』者,国谢亚咖丝制,由老师达摩巴喇长老说。『纯国谢亚』者,无宝石缝边。然而于《长部注疏》中此处说『除棉褥外,一切羊毛毯等缝有宝石者不适当』。其中『除棉褥』者,以此显示无宝石缝边之棉褥亦不适当。然而以『缝有宝石者不适当』者,显示凡缝有宝石者,作为地敷具及如理带到床等上是适当的,应知。此中,因到达律之范围应立于重者,此处应以此处所说之法知决断。然而于经典之教示中,因亦以在家众之方式而说,为摄取彼等,说『除棉褥……适当』,其他人说。
Ajinacammehīti ajinamigacammehi. Tāni kira cammāni sukhumatarāni, tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ ‘ajinappaveṇī’ti. Uttaraṃ uparibhāgaṃ chādetīti uttaracchado, vitānaṃ, tañca lohitavitānaṃ idhādhippetanti āha ‘uparibaddhena rattavitānenā’ti, ‘rattavitānesu ca kāsāvaṃ vaṭṭati, kusumbhādirattameva na vaṭṭatī’ti gaṇṭhipadesu vuttaṃ. Mahāupadhānanti pamāṇātikkantaṃ upadhānaṃ. Ettha ca kiñcāpi dīghanikāyaṭṭhakathāyaṃ ‘alohitakāni dvepi vaṭṭantiyeva, tato uttari labhitvā aññesaṃ dātabbāni. Dātumasakkonto mañce tiriyaṃ attharitvā uparipaccattharaṇaṃ datvā nipajjitumpi labhatī’ti avisesena vuttaṃ, senāsanakkhandhakavaṇṇanāyaṃ (cūḷava. aṭṭha. 297) pana ‘agilānassa sīsūpadhānañca pādūpadhānañcāti dvayameva vaṭṭati. Gilānassa bimbohanāni santharitvā upari ca paccattharaṇaṃ datvā nipajjitumpi vaṭṭatī’ti vuttattā gilānoyeva mañce tiriyaṃ attharitvā nipajjituṃ vaṭṭatīti veditabbaṃ. Abhinissāya nisīditunti apassāya nisīditu’’nti ettako vinicchayo sāratthadīpaniyaṃ āgato.
『以羚羊皮』者,以羚羊兽皮。据说彼等皮更细软,因此作二重三重而缝。因此说『羚羊皮连缀』。『覆盖上方部分』者,上覆,帐幕,此中意指红色帐幕,故说『以上系之红色帐幕』。『于红色帐幕中,袈裟色是适当的,唯红花等染红者不适当』,于《结使足》中说。『大枕』者,超过量度之枕。此中,虽于《长部注疏》中不加区别地说『非红色之二者确实适当,得超过彼后应给与他人。不能给者,横铺于床上给上覆具后亦得卧』,然而于《房舍篇章释义》中说『对非病者,头枕与足枕,唯二者适当。对病者,铺设枕头后于上给覆具而卧亦适当』,因此应知唯病者横铺于床而卧是适当的。『依靠而坐』者,靠背而坐。如此决断来到《义理灯》中。
Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.254) – pana vāḷarūpānīti āharimāni vāḷarūpāni. Caturaṅgulādhikānīti uddalomīekantalomīhi visesadassanaṃ. Caturaṅgulato hi ūnāni kira uddalomīādīsu pavisanti. Vānacitro uṇṇāmayattharaṇoti nānāvaṇṇehi uṇṇāmayasuttehi bhitticchedādivasena vāyitvā katacittattharaṇo. Ghanapupphakoti bahalarāgo. Pakatitūlikāti tūlapuṇṇā bhisi. Vikatikāti sīharūpādivasena vānacitrāva gayhati. ‘‘Uddalomīti ubhatodasaṃ uṇṇāmayattharaṇaṃ. Ekantalomīti ekantadasaṃ uṇṇāmayattharaṇa’’nti dīghanikāyaṭṭhakathāyaṃ vuttaṃ. Koseyyakaṭṭissamayanti kosiyasuttānaṃ antarā suvaṇṇamayasuttāni pavesetvā vītaṃ, suvaṇṇasuttaṃ kira kaṭṭissaṃ kasaṭanti ca vuccati. Teneva ‘‘koseyyakasaṭamaya’’nti ācariyadhammapālattherena vuttanti vadanti. Ratanaparisibbitanti suvaṇṇalittaṃ. Suddhakoseyyanti ratanaparisibbanarahitaṃ.
《疑惑消除复注》(疑惑消除复注·大品 2.254)——「诸兽形者」,谓取来的兽形物。「超过四指者」,为显示与伍达罗米、艾甘德罗米之差别。据说,少于四指者,可入于伍达罗米等中。「杂色羊毛敷具」,谓以种种颜色的羊毛线,通过壁孔等方式编织而成的杂色敷具。「密花者」,谓浓厚染色。「本来絮垫」,谓填满棉絮的垫子。「变形者」,谓以狮子形等方式,如杂色物般被取。在《长部注疏》中说:「『伍达罗米』者,两面有毛的羊毛敷具。『艾甘德罗米』者,单面有毛的羊毛敷具。」「国谢亚咖提萨玛亚」,谓在国谢亚线之间插入金线而编织,据说金线被称为咖提萨或咖萨德。因此,阿阇梨达摩巴拉长老说为「国谢亚咖萨德玛亚」,如是说。「宝石镶边」,谓涂以金。「纯国谢亚」,谓无宝石镶边。
Ajinamigacammānaṃ atisukhumattā dupaṭṭatipaṭṭāni katvā sibbantīti vuttaṃ ‘‘ajinappaveṇī’’ti. Rattavitānenāti sabbarattena vitānena. Yaṃ pana nānāvaṇṇaṃ vānacittaṃ vā lepacittaṃ vā, taṃ vaṭṭati. Ubhatolohitakūpadhānepi eseva nayo. Citraṃ vāti idaṃ pana sabbathā kappiyattā vuttaṃ, na pana ubhatoupadhānesu akappiyattā. Na hi lohitakasaddo citte vaṭṭati. Paṭaliggahaṇeneva cittakassapi attharaṇassa saṅgahetabbappasaṅgato. Kāsāvaṃ pana lohitaṅgavohāraṃ na gacchati, tasmā vitānepi ubhatoupadhānepi vaṭṭati. Sace pamāṇayuttantiādi aññassa pamāṇātikkantassa bimbohanassa paṭikkhittabhāvadassanatthaṃ vuttaṃ, na pana uccāsayanamahāsayanabhāvadassanatthaṃ tathā avuttattā, taṃ pana upadhānaṃ uposathikānaṃ gahaṭṭhānaṃ vaṭṭati. Uccāsayanamahāsayanameva hi tadā tesaṃ na vaṭṭati. Dīghanikāyaṭṭhakathādīsu kiñcāpi ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī’’ti vuttaṃ, vinayaṭṭhakathā eva pana kappiyākappiyabhāve pamāṇanti gahetabbaṃ. Abhinissāyāti apassāyāti vuttaṃ.
因鹿皮极其柔软,故说以二重或三重缝制,称为「鹿皮带」。「以全红帐幕」,谓以全部红色的帐幕。但若是杂色的、杂色编织的或涂色的,则允许。在两边红色枕垫中,也是此理。「或杂色」,此乃从一切允许性而说,并非从两边枕垫的不允许性。因为红色一词不适用于杂色。通过取「巴德离」一词,也应摄取杂色敷具之意趣。但「咖萨瓦」不入于红色肢体的用语,故在帐幕中及两边枕垫中皆允许。「若合于尺度」等,为显示其他超过尺度的枕头之被禁止而说,并非为显示高床大床之性质,因未如是说。但该枕垫,对守伍波萨他的在家人允许。因为彼时对他们,唯高床大床不允许。虽然在《长部注疏》等中说:「除絮垫外,一切果纳咖等镶宝石者皆不允许」,但在律注疏中,应取允许与不允许之尺度。「依靠」,谓说为「靠着」。
Pāsādaparibhogakathā楼阁受用之论
Pāsādaparibhogakathāyaṃ sāratthadīpaniyaṃ vajirabuddhiṭīkāyañca na kiñci vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. cūḷavagga 2.320) pana ‘‘suvaṇṇarajatādivicitrānīti saṅghikasenāsanaṃ sandhāya vuttaṃ. Puggalikaṃ pana suvaṇṇādivicitraṃ bhikkhussa sampaṭicchitumeva na vaṭṭati ‘na kenaci pariyāyena jātarūparajataṃ sāditabba’nti (mahāva. 299) vuttattā. Tenevettha aṭṭhakathāyaṃ (cūḷava. aṭṭha. 320) ‘saṅghikavihāre vā puggalikavihāre vā’ti vuttaṃ. Gonakādiakappiyabhaṇḍavisaye eva vuttaṃ ekabhikkhussapi tesaṃ gahaṇe dosābhāvā’’ti vuttaṃ.
在宫殿受用之说中,《义理阐明复注》与《金刚智复注》中未说任何内容。但《疑惑消除复注》(疑惑消除复注·小品 2.320)说:「『金银等杂色者』,是就僧团住所而说。但个人的金银等杂色物,比库连接受都不允许,因说『不应以任何方式受用生金银』(大品 299)。因此,在此注疏中(小品注疏 320)说『在僧团住处或个人住处』。唯就果纳咖等不允许物品之范围而说,因即使一比库取彼等,亦无过失。」
Upāhanakathā鞋履之论
Upāhanakathāyaṃ ‘‘addāriṭṭhakavaṇṇāti abhinavāriṭṭhaphalavaṇṇā, udakena tintakākapattavaṇṇātipi vadanti. Uṇṇāhi katapādukāti uṇṇālomamayakambalehi, uṇṇālomehi eva vā katapādukā. Kāḷasīhoti kāḷamukhavānarajāti. Sesamettha pāḷito ca aṭṭhakathāto ca suviññeyyamevā’’ti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.246) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.246) pana ‘‘addāriṭṭhakavaṇṇāti allāriṭṭhaphalavaṇṇā, tintakākapakkhavaṇṇātipi vadanti. Rajananti uparilittanīlādivaṇṇaṃ sandhāya vuttaṃ. Tenāha ‘coḷakena puñchitvā’ti. Tañhi tathā puñchite vigacchati. Yaṃ pana cammassa duggandhāpanayanatthaṃ kāḷarattādirajanehi rañjitattā kāḷarattādivaṇṇaṃ hoti, taṃ coḷādīhi apanetuṃ na sakkā cammagatikameva, tasmā taṃ vaṭṭatīti daṭṭhabbaṃ. Khallakanti sabbapaṇhipidhānacammaṃ aparigaḷanatthaṃ paṇhiyā uparibhāge apidhāya āropanabandhanamattaṃ vaṭṭati. Vicitrāti saṇṭhānato vicitrapaṭṭā adhippetā, na vaṇṇato sabbaso apanetabbesu khallakādīsu paviṭṭhattā. Biḷālasadisamukhattā mahāulūkā pakkhibiḷālāti vuccanti, tesaṃ cammaṃ nāma pakkhalomameva. Uṇṇāhi katapādukāti ettha uṇṇāmayakambalehi katapādukā saṅgayhanti. Kāḷasīhoti kāḷamukhavānarajāti. Cammaṃ na vaṭṭatīti nisīdanattharaṇaṃ kātuṃ na vaṭṭati, bhūmattharaṇādivasena paribhogo vaṭṭatevā’’ti vuttaṃ.
在鞋履之说中,《义理阐明复注》(义理阐明复注·大品 3.246)说:「『阿达利德咖色』,谓新鲜阿利德果之色,也有说为『以水浸泡的乌鸦翅色』。『以羊毛制鞋』,谓以羊毛制毛毡,或唯以羊毛制鞋。『黑狮』,谓黑面猴王。其余在此,从巴利文及注疏,皆极易知。」《疑惑消除复注》(疑惑消除复注·大品 2.246)则说:「『阿达利德咖色』,谓湿阿利德果色,也有说为『浸泡的乌鸦翅色』。『染色』,是就上涂的蓝色等颜色而说。因此说『以布擦拭』。因如是擦拭,则消失。但为去除皮革恶臭,以黑红等染料染色,故成黑红等颜色,此以布等无法去除,乃皮革本性,故应视为允许。『卡喇咖』,谓覆盖全鞋的皮革,为防磨损,仅允许覆盖于鞋上部并系缚。『杂色』,意指形状杂色的布片,非颜色,因在应完全去除的卡喇咖等中已包含。因面似猫,大猫头鹰被称为『鸟猫』,其皮即翅毛。『以羊毛制鞋』,此中摄取以羊毛毡制鞋。『黑狮』,谓黑面猴王。『皮革不允许』,谓不允许作坐具敷具,但作地面敷具等之受用则允许。」
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 259) pana ‘‘migamātukoti tassa nāmaṃ, vātamigoti ca tassa nāmaṃ. ‘Kāḷasīho kāḷamukho kapī’ti likhitaṃ. Cammaṃ na vaṭṭatīti yena pariyāyena cammaṃ vaṭṭissati, so parato āvibhavissati. ‘Attano puggalikavasena paccāhāro paṭikkhitto’ti vuttaṃ. ‘Na, bhikkhave, kiñci cammaṃ dhāretabba’nti ettāvatā siddhe ‘na, bhikkhave, gocamma’nti idaṃ parato ‘anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇānī’ti (mahāva. 259) ettha anumatippasaṅgabhayā vuttanti veditabba’’nti vuttaṃ.
但在《金刚智复注》(金刚智复注·大品 259)说:「『弥咖玛都咖』,是其名;『瓦德弥咖』,也是其名。写作『黑狮、黑面、猴』。『皮革不允许』,以何方式皮革将允许,将从后文显现。说『以自己个人方式之接受被禁止』。『诸比库,不应持任何皮革』,以此已成立,『诸比库,不应持牛皮』,此后文『诸比库,我允许在一切边地国土,诸皮革敷具』(大品 259),应知为恐有允许之意趣而说。」
Yānakathā车乘之论
Yānakathāyaṃ ‘‘anujānāmi, bhikkhave, purisayuttaṃ hatthavaṭṭaka’’nti (mahāva. 253) ettha anujānāmi, bhikkhave, purisayuttaṃ, anujānāmi, bhikkhave, hatthavaṭṭakanti evaṃ paccekaṃ vākyaparisamāpanaṃ adhippetanti āha ‘‘purisayuttaṃ itthisārathi vā…pe… purisā vā, vaṭṭatiyevā’’ti. ‘‘Pīṭhakasivikanti pīṭhakayānaṃ. Pāṭaṅkinti andolikāyetaṃ adhivacana’’nti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.253) vuttaṃ, ‘‘pīṭhakasivikanti phalakādinā kataṃ pīṭhakayānaṃ. Paṭapotalikaṃ andolikā. Sabbampi yānaṃ upāhanenapi gantuṃ asamatthassa gilānassa anuññāta’’nti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.253).
在车乘之说中,「诸比库,我允许人拉的、手转的」(大品 253),此中「我允许,诸比库,人拉的;我允许,诸比库,手转的」,如是意指各别句子完结,故说「人拉的,女御者或……乃至……或男子,皆允许」。《义理阐明复注》(义理阐明复注·大品 3.253)说:「『椅轿』,谓椅车。『巴丹金』,是摇篮之同义词。」《疑惑消除复注》(疑惑消除复注·大品 2.253)说:「『椅轿』,谓以木板等制成的椅车。『巴德波德离咖』,是摇篮。一切车乘,对连以鞋履行走都无能力的病人,皆已允许。」
Cīvarakathā衣之论
§57
57. Cīvarakathāyaṃ ‘‘ahatakappānanti ekavāradhotānaṃ. Utuddhaṭānanti ututo dīghakālato uddhaṭānaṃ hatavatthakānaṃ, pilotikānanti vuttaṃ hoti. Pāpaṇiketi antarāpaṇato patitapilotikacīvare. Ussāho karaṇīyoti pariyesanā kātabbā. Paricchedo panettha natthi, paṭṭasatampi vaṭṭati. Sabbamidaṃ sādiyantassa bhikkhuno vasena vuttaṃ. Aggaḷaṃ tunnanti ettha uddharitvā allīyāpanakhaṇḍaṃ aggaḷaṃ, suttena saṃsibbitaṃ tunnaṃ, vaṭṭetvā karaṇaṃ ovaṭṭikaṃ. Kaṇḍupakaṃ vuccati muddikā. Daḷīkammanti anuddharitvāva upassayaṃ katvā allīyāpanakaṃ vatthakhaṇḍa’’nti aṭṭhakathāyaṃ āgataṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.348) pana ‘‘acchupeyyanti patiṭṭhapeyyaṃ. Hatavatthakānanti kālātītavatthānaṃ. Uddharitvā allīyāpanakhaṇḍanti dubbalaṭṭhānaṃ apanetvā allīyāpanavatthakhaṇḍa’’nti vuttaṃ. Diguṇaṃ saṅghāṭinti dupaṭṭaṃ saṅghāṭiṃ. Ekacciyanti ekapaṭṭaṃ aggapaṭṭaṃ. Aggaḷaṃ ajjhāpessanti jiṇṇaṭṭhāne pilotikakhaṇḍaṃ laggāpeyyaṃ.
57. 衣的论述中:「未经捶打的适当之物」者,指一次洗涤过的。「从季节中取出的」者,指从季节、从长时间中取出的、已捶打过的布料,即所说的碎布。「市场的」者,指从市场内落下的碎布衣。「应作努力」者,应作寻求。然而此处无限制,即使一百片也允许。这一切是就接受的比库而言所说的。「缝补破洞」者,此中「破洞」是指提起后用以湿润贴补的布片,「缝补」是指用线缝合,「圆补」是指卷起后制作。「印记」是指封印。「补片作业」者,注疏中说:「不提起而直接在住处制作用以湿润贴补的布片。」然而在《义理明灯》中说:「应当建立」者,应当安置。「已捶打过的布料」者,指过时的布料。「提起后用以湿润贴补的布片」者,指除去脆弱处后用以湿润贴补的布片。「双层桑喀帝」者,指双层的桑喀帝。「单层的」者,指单层的上层。「应贴补破洞」者,应在破旧处贴补碎布片。
Chinnacīvarakathā破衣之论
Chinnacīvarakathāyaṃ tīsu pana cīvaresu dve vā ekaṃ vā chinditvā kātabbanti ettha ‘‘anujānāmi, bhikkhave, chinnakaṃ saṅghāṭiṃ chinnakaṃ uttarāsaṅgaṃ chinnakaṃ antaravāsaka’’nti (mahāva. 345) vacanato pañcakhaṇḍasattakhaṇḍādivasena chinditvāva kātabbaṃ, na acchinditvāti attho. Sace nappahoti, āgantukapaṭṭaṃ dātabbanti ettha yadi chinditvā kate tiṇṇampi cīvarānaṃ atthāya sāṭako nappahoti, dve cīvarāni chinnakāni kātabbāni, ekaṃ cīvaraṃ acchinnakaṃ kattabbaṃ. Dvīsu cīvaresu chinditvā katesu sāṭako nappahoti, dve cīvarāni acchinnakāni, ekaṃ cīvaraṃ chinnakaṃ kātabbaṃ. Ekasmimpi cīvare chinditvā kate sāṭako nappahoti, evaṃ sati acchinditvā āgantukapaṭṭaṃ dātabbanti attho. Tamatthaṃ pāḷiyā sādhetuṃ ‘‘vuttañheta’’ntiādimāha. Tattha anvādhikampi āropetunti evaṃ appahonte sati āgantukapaṭṭampi āropetuṃ anujānāmīti attho.
断衣的论述中:然而在三衣中,割断二件或一件后应作,此中依「比库们,我允许割断的桑喀帝、割断的上衣、割断的下衣」这一言教,应当依五片、七片等方式割断后作,不是不割断,这是意思。若不足够,应给予外来布,此中若割断后制作三衣都不足够一块布,应作两件割断的衣,应作一件不割断的衣。在两件衣割断后制作时布不足够,应作两件不割断的衣,应作一件割断的衣。即使在一件衣割断后制作时布也不足够,如此时应不割断而给予外来布,这是意思。为了以经文证明此义,故说「此已说」等。其中「即使加上额外的也可附加」者,如此不足够时,我也允许附加外来布,这是意思。
Akappiyacīvarakathā不许可之衣论
Akappiyacīvarakathāyaṃ ‘‘naggiyaṃ kusacīraṃ phalakacīraṃ kesakambalaṃ vāḷakambalaṃ ulūkapakkhikaṃ ajinakkhipa’’nti imāni titthiyasamādānattā thullaccayavatthūnīti bhagavatā paṭikkhittāni . Tattha naggiyanti naggabhāvo acelakabhāvo. Kusacīranti kusena ganthetvā katacīvaraṃ. Vākacīranti tāpasānaṃ vakkalaṃ. Phalakacīranti phalakasaṇṭhānāni phalakāni sibbitvā katacīvaraṃ. Kesakambalanti kesehi tante vāyitvā katakambalaṃ. Vālakambalanti cāmarīvālehi vāyitvā katakambalaṃ. Ulūkapakkhikanti ulūkasakuṇassa pakkhehi katanivāsanaṃ . Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Tāni titthiyaddhajabhūtāni acīvarabhāvena pākaṭānīti ācariyena idha na vuttāni. Potthako pana apākaṭoti taṃ vatvā sabbanīlakādīni dukkaṭavatthukāni vuttāni. ‘‘Tipaṭṭacīvarassa vā majjhe dātabbānī’’ti vuttattā tipaṭṭacīvaraṃ dhāretuṃ vaṭṭatīti siddhaṃ. Tipaṭṭādīnañca bahupaṭṭacīvarānaṃ antare īdisāni asāruppavaṇṇāni paṭapilotikāni kātabbānīti dasseti. Kañcukaṃ nāma sīsato paṭimuñcitvā kāyāruḷhavatthaṃ. Tenāha ‘‘phāletvā rajitvā paribhuñjituṃ vaṭṭatī’’ti. Veṭhananti sīsaveṭhanaṃ. Tirīṭanti makuṭaṃ. Tassa visesaṃ dassetuṃ ‘‘tirīṭakaṃ panā’’tiādimāha.
不适当衣的论述中:「裸形、草衣、树皮衣、木板衣、发毯、毛毯、猫头鹰翅、兽皮」,这些因为是外道的受持,是土喇吒亚的事项,被世尊所禁止。其中「裸形」者,裸体的状态、无衣的状态。「草衣」者,用草编织而成的衣。「树皮衣」者,苦行者的树皮。「木板衣」者,将木板形状的木板缝合而成的衣。「发毯」者,用头发织成经线而制作的毯子。「毛毯」者,用牦牛尾毛织成的毯子。「猫头鹰翅」者,用猫头鹰鸟的翅膀制作的下衣。「兽皮」者,带毛带蹄的兽皮、鹿皮。这些是外道的标志,因非衣的性质而明显,故老师在此未说。然而布袋不明显,说了那个后,说了全蓝色等恶作事项的一切。因说「应给予在三层衣之间」,故持三层衣是允许的,这已确定。显示在三层等众多层衣之间,应作这样不相称颜色的布碎片。「紧身衣」名为从头脱下后穿在身上的衣。因此说「撕开后染色后使用是允许的」。「缠布」者,头巾。「冠」者,王冠。为了显示其差别,故说「然而冠」等。
Cīvaravicāraṇakathā衣的审察与处理之论
Cīvaravicāraṇakathāyaṃ ‘‘paṇḍito, bhikkhave, ānando, mahāpañño, bhikkhave, ānando. Yatra hi nāma mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānissati, kusimpi nāma karissati, aḍḍhakusimpi nāma karissati, maṇḍalampi nāma karissati, aḍḍhamaṇḍalampi nāma karissati, vivaṭṭampi nāma karissati, anuvivaṭṭampi nāma karissati, gīveyyakampi nāma karissati, jaṅgheyyakampi nāma karissati, bāhantampi nāma karissati, chinnakaṃ bhavissati, satthalūkhaṃ samaṇasāruppaṃ paccatthikānañca anabhicchita’’nti (mahāva. 345) vacanato ‘‘passasi tvaṃ, ānanda, magadhakhettaṃ acchibaddhaṃ pāḷibaddhaṃ mariyādabaddhaṃ siṅghāṭakabaddha’’nti bhagavato saṃkhittena vuttavacanaṃ sutvā āyasmā ānando bhagavato ajjhāsayānurūpaṃ sambahulānaṃ bhikkhūnaṃ cīvaraṃ saṃvidahi. Tathā idānipi evarūpaṃ cīvaraṃ saṃvidahitabbaṃ.
衣的分析论述中:依「比库们,阿难是智者,比库们,阿难是大慧者。因为他将理解我简略所说的详细义理,他将作角形,也将作半角形,也将作圆形,也将作半圆形,也将作展开形,也将作随展开形,也将作颈部用,也将作小腿用,也将作外边,将是割断的,将是粗糙的、适合沙门的、敌对者所不欲的」这一言教,具寿阿难听闻世尊简略所说的话语「阿难,你见马嘎达田地被井所束缚、被界所束缚、被界限所束缚、被十字路口所束缚吗」后,依世尊的意趣为众多比库准备了衣。如此现在也应准备这样的衣。
Tattha ‘‘acchibaddhanti caturassakedārabaddhaṃ. Pāḷibaddhanti āyāmato ca vitthārato ca dīghamariyādabaddhaṃ. Mariyādabaddhanti antarantarā rassamariyādabaddhaṃ. Siṅghāṭakabaddhanti mariyādāya mariyādaṃ vinivijjhitvā gataṭṭhāne siṅghāṭakabaddhaṃ, catukkasaṇṭhānanti attho. Yatra hi nāmāti yo nāma. Kusimpi nāmātiādīsu kusīti āyāmato ca vitthārato ca anuvātādīnaṃ dīghapaṭṭānametaṃ adhivacanaṃ. Aḍḍhakusīti antarantarārassapaṭṭānaṃ nāmaṃ. Maṇḍalanti pañcakhaṇḍikassa cīvarassa ekekasmiṃ khaṇḍe mahāmaṇḍalaṃ. Aḍḍhamaṇḍalanti khuddakamaṇḍalaṃ. Vivaṭṭanti maṇḍalañca aḍḍhamaṇḍalañca ekato katvā sibbitaṃ majjhimakhaṇḍaṃ. Anuvivaṭṭanti tassa ubhosu passesu dve khaṇḍāni. Gīveyyakanti gīvāveṭhanaṭṭhāne daḷhīkaraṇatthaṃ aññasuttasaṃsibbitaṃ āgantukapaṭṭaṃ. Jaṅgheyyakanti jaṅghapāpuṇanaṭṭhāne tatheva saṃsibbitaṃ paṭṭaṃ. Gīvāṭṭhāne ca jaṅghaṭṭhāne ca paṭṭānametaṃ nāmanti. Bāhantanti anuvivaṭṭānaṃ bahi ekekaṃ khaṇḍaṃ. Iti pañcakhaṇḍikacīvarenetaṃ vicāritanti. Atha vā anuvivaṭṭanti vivaṭṭassa ekapassato dvinnaṃ ekapassato dvinnanti catunnampi khaṇḍānametaṃ nāmaṃ. Bāhantanti suppamāṇaṃ cīvaraṃ pārupantena saṃharitvā bāhāya upari ṭhapitā ubho antā bahimukhā tiṭṭhanti, tesaṃ etaṃ nāmaṃ. Ayameva hi nayo mahāaṭṭhakathāyaṃ vutto’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 345) āgato.
其中「被井所束缚」者,被四方田地所束缚。「被界所束缚」者,从长度和宽度上被长界限所束缚。「被界限所束缚」者,在中间被短界限所束缚。「被十字路口所束缚」者,在界限与界限穿透而去的地方被十字路口所束缚,四方形状的意思。「因为他」者,他确实。「角形」等中,「角」者,这是从长度和宽度上随风等长布的名称。「半角」者,中间短布的名称。「圆形」者,在五片衣的每一片中的大圆形。「半圆形」者,小圆形。「展开形」者,将圆形和半圆形合在一起缝合的中间片。「随展开形」者,在其两边的两片。「颈部用」者,在颈部缠绕处为了加固用另外的线缝合的外来布。「小腿用」者,在小腿到达处同样缝合的布。在颈部处和小腿处的布,这是名称。「外边」者,在随展开形之外的每一片。如此这是以五片衣所分析的。或者「随展开形」者,这是从展开形一边的两片、从一边的两片,即四片的名称。「外边」者,穿着适当尺寸的衣者收拢后放在手臂上时,两端向外而立,这是它们的名称。这个方法确实在大注疏中所说,这在注疏中所来。
Cīvarasibbanakathā缝衣论
Daṇḍakathinenacīvarasibbanakathāyaṃ – tena kho pana samayena bhikkhū tattha tattha khīlaṃ nikkhanitvā sambandhitvā cīvaraṃ sibbenti, cīvaraṃ vikaṇṇaṃ hoti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, kathinaṃ kathinarajjuṃ, tattha tattha obandhitvā cīvaraṃ sibbetunti. Visame kathinaṃ pattharanti, kathinaṃ paribhijjati…pe… na, bhikkhave, visame kathinaṃ pattharitabbaṃ, yo patthareyya, āpatti dukkaṭassāti.
用杖咖提那缝衣的论述中:尔时比库们在各处挖洞后绑缚而缝衣,衣变得歪斜。他们将此事禀告世尊:「比库们,我允许咖提那、咖提那绳,在各处绑缚后缝衣。」在不平处铺展咖提那,咖提那破裂……乃至……「比库们,不应在不平处铺展咖提那,若铺展者,犯恶作。」
Chamāya kathinaṃ pattharanti, kathinaṃ paṃsukitaṃ hoti. Anujānāmi, bhikkhave, tiṇasanthārakanti. Kathinassa anto jīrati. Anujānāmi, bhikkhave, anuvātaṃ paribhaṇḍaṃ āropetunti. Kathinaṃ nappahoti. Anujānāmi, bhikkhave, daṇḍakathinaṃ bidalakaṃ salākaṃ vinandhanarajjuṃ vinandhanasuttakaṃ vinandhitvā cīvaraṃ sibbetunti. Suttantarikāyo visamā honti. Anujānāmi, bhikkhave, kaḷimbhakanti. Suttā vaṅkā honti. Anujānāmi, bhikkhave, moghasuttakanti.
「在地上铺展咖提那衣」,咖提那衣被尘土污染。「诸比库,我允许草垫」。咖提那衣内部腐烂。「诸比库,我允许在顺风处设置围屏」。咖提那衣不够用。「诸比库,我允许杖咖提那衣、劈片、木条、缝合绳、缝合线,缝合后缝制衣」。线与线之间不平整。「诸比库,我允许压线板」。线弯曲。「诸比库,我允许拉线器」。
Tena kho pana samayena bhikkhū adhotehi pādehi kathinaṃ akkamanti, kathinaṃ dussati. Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, adhotehi pādehi kathinaṃ akkamitabbaṃ, yo akkameyya, āpatti dukkaṭassāti.
尔时,诸比库以未洗的脚踏咖提那衣,咖提那衣被污损。诸比库将此事禀告世尊——「诸比库,不应以未洗的脚踏咖提那衣,若踏者,犯恶作」。
Tena kho pana samayena bhikkhū allehi pādehi kathinaṃ akkamanti, kathinaṃ dussati. Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, allehi pādehi kathinaṃ akkamitabbaṃ, yo akkameyya, āpatti dukkaṭassāti.
尔时,诸比库以湿脚踏咖提那衣,咖提那衣被污损。诸比库将此事禀告世尊——「诸比库,不应以湿脚踏咖提那衣,若踏者,犯恶作」。
Tena kho pana samayena bhikkhū saupāhanā kathinaṃ akkamanti, kathinaṃ dussati. Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, saupāhanena kathinaṃ akkamitabbaṃ. Yo akkameyya, āpatti dukkaṭassāti.
尔时,诸比库穿着鞋踏咖提那衣,咖提那衣被污损。诸比库将此事禀告世尊——「诸比库,不应穿鞋踏咖提那衣。若踏者,犯恶作」。
Tena kho pana samayena bhikkhū cīvaraṃ sibbantā aṅguliyā paṭiggaṇhanti, aṅguliyo dukkhā honti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, paṭiggahanti.
尔时,诸比库缝制衣时以指接受,手指疼痛。诸比库将此事禀告世尊——「诸比库,我允许顶针」。
Tena kho pana samayena chabbaggiyā bhikkhū uccāvace paṭiggahe dhārenti suvaṇṇamayaṃ rūpiyamayaṃ. Manussā ujjhāyanti khīyanti vipācenti ‘‘seyyathāpi gihī kāmabhogino’’ti. Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, uccāvacā paṭiggahā dhāretabbā, yo dhāreyya, āpatti dukkaṭassāti. Anujānāmi, bhikkhave, aṭṭhimayaṃ…pe… saṅkhanābhimayanti.
尔时,六群比库持用高低不等的顶针,金制的、银制的。人们非难、呵责、传播恶名:「如同在家欲乐享受者」。诸比库将此事禀告世尊——「诸比库,不应持用高低不等的顶针,若持用者,犯恶作」。「诸比库,我允许骨制的……乃至……螺贝制的」。
Tena kho pana samayena sūciyopi satthakāpi paṭiggahāpi nassanti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, āvesanavitthakanti. Āvesanavitthake samākulā honti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, paṭiggahathavikanti. Aṃsabaddhako na hoti…pe… anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttakanti.
尔时,针、刀、针筒皆遗失。诸比库将此事禀告世尊——「诸比库,我允许悬挂布。」悬挂布混乱。诸比库将此事禀告世尊——「诸比库,我允许针筒架。」无肩带……「诸比库,我允许肩带、系绳。」
Tena kho pana samayena bhikkhū abbhokāse cīvaraṃ sibbantā sītenapi uṇhenapi kilamanti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, kathinasālaṃ kathinamaṇḍapanti. Kathinasālā nīcavatthukā hoti, udakena ottharīyati. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, uccavatthukaṃ kātunti. Cayo paripatati. Anujānāmi, bhikkhave, cinituṃ tayo caye iṭṭhakacayaṃ, silācayaṃ, dārucayanti. Ārohantā vihaññanti. Anujānāmi, bhikkhave, tayo sopāne iṭṭhakasopānaṃ, silāsopānaṃ, dārusopānanti. Ārohantā paripatanti. Anujānāmi, bhikkhave, ālambanabāhanti. Kathinasālāya tiṇacuṇṇaṃ paripatati . Anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātuṃ setavaṇṇaṃ kāḷavaṇṇaṃ gerukaparikammaṃ mālākammaṃ latākammaṃ makaradantakaṃ pañcapaṭikaṃ cīvararajjunti.
尔时,诸比库在露地缝衣,为寒冷与炎热所苦。诸比库将此事禀告世尊——「诸比库,我允许咖提那堂、咖提那棚。」咖提那堂地基低,为水所浸。诸比库将此事禀告世尊——「诸比库,我允许作高地基。」砌体崩塌。「诸比库,我允许砌三种砌体:砖砌体、石砌体、木砌体。」登上时受妨碍。「诸比库,我允许三种阶梯:砖阶梯、石阶梯、木阶梯。」登上时跌落。「诸比库,我允许扶手臂。」咖提那堂草屑散落。「诸比库,我允许编织后涂抹内外,作白色、黑色、赭土装饰、花纹装饰、藤纹装饰、鱼齿纹、五条纹、衣绳。」
Tena kho pana samayena bhikkhū cīvaraṃ sibbetvā tatheva kathinaṃ ujjhitvā pakkamanti, undūrehipi upacikāhipi khajjati. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, kathinaṃ saṅgharitunti. Kathinaṃ paribhijjati. Anujānāmi, bhikkhave, goghaṃsikāya kathinaṃ saṅgharitunti. Kathinaṃ viniveṭhiyati. Anujānāmi, bhikkhave, bandhanarajjunti.
尔时,诸比库缝衣后,即如是舍弃咖提那而离去,为鼠与蚁所啮。诸比库将此事禀告世尊——「诸比库,我允许收卷咖提那。」咖提那破裂。「诸比库,我允许以牛皮绳收卷咖提那。」咖提那缠绕。「诸比库,我允许系绳。」
Tena kho pana samayena bhikkhū kuṭṭepi thambhepi kathinaṃ ussāpetvā pakkamanti, paripatitvā kathinaṃ bhijjati. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, bhittikhīle vā nāgadante vā laggetunti. Ayaṃ khuddakavatthukhandhake āgato pāḷipāṭho.
尔时,诸比库将咖提那悬挂于墙或柱后离去,跌落后咖提那破裂。诸比库将此事禀告世尊——「诸比库,我允许挂于壁钉或象牙钉。」此为小事篇集中所来之圣典文。
‘‘Kathinanti nisseṇimpi, tattha attharitabbakaṭasārakakilañjānaṃ aññatarampi. Kathinarajjunti yāya dupaṭṭacīvaraṃ sibbantā kathine cīvaraṃ vibandhanti. Kathinaṃ nappahotīti dīghassa bhikkhuno pamāṇena kataṃ kathinaṃ ittarassa bhikkhuno cīvaraṃ patthariyamānaṃ nappahoti, antoyeva hoti, daṇḍake na pāpuṇātīti attho. Daṇḍakathinanti tassa majjhe ittarassa bhikkhuno pamāṇena aññaṃ nisseṇiṃ bandhituṃ anujānāmīti attho. Bidalakanti daṇḍakathinappamāṇena kaṭasārakassa pariyante paṭisaṃharitvā duguṇakaraṇaṃ. Salākanti dupaṭṭacīvarassa antare pavesanasalākaṃ. Vinandhanarajjunti mahānisseṇiyā saddhiṃ khuddakanisseṇiṃ vinandhituṃ rajjuṃ. Vinandhanasuttakanti khuddakanisseṇiyā cīvaraṃ vinandhituṃ suttakaṃ. Vinandhitvā cīvaraṃ sibbitunti tena suttakena tattha cīvaraṃ vinandhitvā sibbetuṃ. Visamā hontīti kāci khuddakā honti, kāci mahantā. Kaḷimbhakanti pamāṇasaññākaraṇaṃ yaṃ kiñci tālapaṇṇādiṃ. Moghasuttakanti vaḍḍhakīnaṃ dārūsu kāḷasuttena viya haliddisuttena saññākaraṇaṃ. Aṅguliyā paṭiggaṇhantīti sūcimukhaṃ aṅguliyā paṭicchanti. Paṭiggahanti aṅgulikosakaṃ. Āvesanavitthakaṃ nāma yaṃ kiñci pāticaṅkoṭakādi. Uccavatthukanti paṃsuṃ ākiritvā uccavatthukaṃ kātuṃ anujānāmīti attho. Ogumphetvā ullittāvalittaṃ kātunti chadanaṃ odhunitvā ghanadaṇḍakaṃ katvā anto ceva bahi ca mattikāya limpitunti attho. Goghaṃsikāyāti veḷuṃ vā rukkhadaṇḍakaṃ vā anto katvā tena saddhiṃ saṃharitunti attho. Bandhanarajjunti tathā saṃharitassa bandhanarajju’’nti ayaṃ aṭṭhakathāpāṭho (cūḷava. aṭṭha. 256).
「『咖提那』者,横木也,或于彼处应铺展之木板、床、卧具中之任一也。『咖提那绳』者,以之缝双层衣时于咖提那上系缚衣之绳也。『咖提那不足』者,依长身比库之尺度所作之咖提那,于较矮比库之衣铺展时不足,在内侧,不达于杆,此为其义。『杆咖提那』者,于其中央依较矮比库之尺度系缚另一横木,我允许之,此为其义。『折叠』者,依杆咖提那之尺度,于木板之边缘收回而作双层。『棒』者,双层衣之间之插入棒。『系绳』者,与大横木一起系缚小横木之绳。『系线』者,于小横木上系缚衣之线。『系缚后缝衣』者,以彼线于彼处系缚衣后缝之。『不平』者,某些小,某些大。『标记』者,作尺度标记之任何贝叶等物。『黄线』者,如木匠于木上以黑线,以姜黄线作标记。『以指接受』者,以指接受针尖。『针筒』者,指套也。『悬挂布』者,名为任何小钩等物。『高地基』者,堆土作高地基,我允许之,此为其义。『编织后涂抹内外』者,抖落覆盖物,作密杆,于内与外以泥涂抹,此为其义。『以牛皮绳』者,于内置竹或树杆,与之一起收卷,此为其义。『系绳』者,如是收卷者之系绳。」此为注疏文。
‘‘Anuvātaṃ paribhaṇḍanti kilañjādīsu karotīti gaṇṭhipadesu vuttaṃ. Bidalakanti duguṇakaraṇasaṅkhātassa kiriyāvisesassa adhivacanaṃ. Kassa duguṇakaraṇaṃ? Yena kilañjādinā mahantaṃ kathinaṃ atthataṃ, tassa. Tañhi daṇḍakathinappamāṇena pariyante saṃharitvā duguṇaṃ kātabbaṃ. Paṭiggahanti aṅgulikañcukaṃ. Pāti nāma paṭiggahasaṇṭhānena kato bhājanaviseso. Na sammatīti nappahoti. Nīcavatthukaṃ cinitunti bahikuṭṭassa samantato nīcavatthukaṃ katvā cinitu’’nti sāratthadīpaniyaṃ (sārattha. ṭī. cūḷavagga 3.260-262).
「『顺风围绕』者,于床等上作之,于难语中已说。『折叠』者,名为双层作法之特殊行为之同义语。何者之双层作法?以床等铺展大咖提那者之。彼应依杆咖提那之尺度于边缘收回而作双层。『针筒』者,指套也。『巴提』者,名为以针筒形状所作之容器特类。『不认可』者,不足也。『砌低地基』者,于外墙周围作低地基后砌之。」此为义疏。
‘‘Nisseṇimpīti catūhi daṇḍehi cīvarappamāṇena āyatacaturassaṃ katvā baddhapaṭalampi. Ettha hi cīvarakoṭiyo samakaṃ bandhitvā cīvaraṃ yathāsukhaṃ sibbanti. Tattha attharitabbanti tassā nisseṇiyā upari cīvarassa upatthambhanatthāya attharitabbaṃ. Kathinasaṅkhātāya nisseṇiyā cīvarassa bandhanakarajju kathinarajjūti majjhimapadalopī samāsoti āha ‘‘yāyā’’tiādi. Tattha yasmā dvinnaṃ paṭalānaṃ ekasmiṃ adhike jāte tattha valiyo honti, tasmā dupaṭṭacīvarassa paṭaladvayampi samakaṃ katvā bandhanakarajju kathinarajjūti veditabbaṃ. Pāḷiyaṃ (cūḷava. 256) kathinassa anto jīratīti kathine baddhassa cīvarassa pariyanto jīratī’’ti vimativinodaniyaṃ vuttaṃ.
「尼谢尼」者,亦指以四根杆依衣量作成长方形而绑缚之框架。于此,将衣角平均绑缚后,随意缝制衣。「于其上应铺展」者,为支撑衣之故,应铺展于彼尼谢尼之上。名为咖提那之尼谢尼,绑缚衣之绳为咖提那绳,此为中间词省略之复合词,故说「以何」等。于此,因二层布若有一层过多,则于彼处生皱褶,故应知双层衣之二层布亦平均绑缚之绳为咖提那绳。于律文中说「咖提那之内部破损」,于疑惑解除中说「绑于咖提那之衣的边缘破损」。
‘‘Bidalakaṃ nāma diguṇakaraṇasaṅkhātassa kiriyāvisesassa adhivacanaṃ. Kassa diguṇakaraṇaṃ? Yena kilañjādinā mahantaṃ kathinaṃ atthataṃ, tassa. Tañhi daṇḍakathinappamāṇena pariyante saṃharitvā diguṇaṃ kātabbaṃ, aññathā khuddakacīvarassa anuvātaparibhaṇḍādividhānakaraṇe hatthassa okāso na hoti. Salākāya sati dvinnaṃ cīvarānaṃ aññataraṃ ñatvā sibbitāsibbitaṃ sukhaṃ paññāyati. Daṇḍakathine kate na bahūhi sahāyehi payojanaṃ. ‘Asaṃkuṭitvā cīvaraṃ samaṃ hoti, koṇāpi samā hontī’ti likhitaṃ, ‘haliddisuttena saññākaraṇa’nti vuttattā ‘haliddisuttena cīvaraṃ sibbetumpi vaṭṭatī’ti siddhaṃ. Tattha hi keci akappiyasaññino. Paṭiggaho nāma aṅgulikoso. Pātīti paṭiggahasaṇṭhānaṃ. Paṭiggahathavikanti aṅgulikosathavika’’nti vajirabuddhiṭīkāyaṃ (vajira. ṭī. cūḷavagga 256) āgataṃ.
「比达喇咖」者,名为使成双倍之作业特殊的表示。何者之使成双倍?以床架等铺展之大咖提那者。彼应以杆咖提那之量于边缘收拢而作成双倍,否则于小衣作缝边、包边等施设时,手无空间。有标记时,知二衣中之任一,已缝或未缝易于了知。作杆咖提那时,不需众多助伴。书写「不皱缩而衣平整,角亦平整」,因说「以姜黄线作标记」,故「以姜黄线缝衣亦可」成立。于此,有些人认为不净。「巴提嘎哈」者,指套。「巴帝」者,指套之形状。「巴提嘎哈他维咖」者,指套布,此于金刚智复注中所来。
Gahapaticīvarādikathā居家主人所施之衣等论
Gahapaticīvarādikathāyaṃ ‘‘anujānāmi, bhikkhave, gahapaticīvaraṃ, yo icchati, paṃsukūliko hotu, yo icchati, gahapaticīvaraṃ sādiyatu, itarītarenapāhaṃ, bhikkhave, santuṭṭhiṃ vaṇṇemī’’ti (mahāva. 337) vacanato asamādinnadhutaṅgo yo bhikkhu paṃsukūlaṃ dhāretuṃ icchati, tena paṃsukūlikena bhavitabbaṃ . Yo pana gihīhi dinnaṃ gahapaticīvaraṃ sādiyituṃ icchati, tena gahapaticīvarasādiyakena bhavitabbaṃ. Samādinnadhutaṅgo pana bhikkhu ‘‘gahapaticīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī’’ti adhiṭṭhahanato gahapaticīvaraṃ sādiyituṃ na vaṭṭati. Gahapaticīvaranti gahapatīhi dinnaṃ cīvaraṃ. Itarītarenapīti appagghenapi mahagghenapi yena kenacīti attho.
于居士衣等之说中,从「诸比库,我允许居士衣。欲者,当为尘堆衣者。欲者,当受用居士衣。诸比库,我以此彼赞叹知足」之语,未受持头陀支之比库若欲持尘堆衣,彼应为尘堆衣者。然而若欲受用居士所施之居士衣,彼应为居士衣受用者。但已受持头陀支之比库,因决意「我拒绝居士衣,我受持尘堆衣支」,故不可受用居士衣。「居士衣」者,居士所施之衣。「以此彼亦」者,以少价亦、以大价亦、以任何,此为义。
‘‘Itarītarenāti itarena itarena. Itara-saddo pana aniyamavacano dvikkhattuṃ vuccamāno yaṃkiñci-saddehi samānattho hotīti vuttaṃ appagghenapi mahagghenapi yena kenacī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.337), ‘‘anujānāmi, bhikkhave, pāvāraṃ, anujānāmi, bhikkhave, koseyyapāvāraṃ, anujānāmi, bhikkhave, kojava’’nti (mahāva. 337) vacanato pāvārādīnipi sampaṭicchituṃ vaṭṭati. Tattha pāvāroti salomako kappāsādibhedo. Anujānāmi, bhikkhave, kojavanti ettha pakatikojavameva vaṭṭati, mahāpiṭṭhiyakojavaṃ na vaṭṭati. Kojavanti uṇṇāmayo pāvārasadiso. ‘‘Mahāpiṭṭhi kojavanti hatthipiṭṭhīsu attharitabbatāya ‘mahāpiṭṭhiya’nti laddhasamaññaṃ caturaṅgulapupphaṃ kojava’’nti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.337) vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. mahāvagga 2.337) ‘‘mahāpiṭṭhiyakojavanti hatthipiṭṭhiyaṃ attharitabbatāya ‘mahāpiṭṭhiya’nti laddhasamaññaṃ uṇṇāmayattharaṇa’’nti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 337) pana ‘‘mahāpiṭṭhiyakojavaṃ nāma atirekacaturaṅgulapupphaṃ kirā’’ti vuttaṃ. ‘‘Anujānāmi, bhikkhave, kambala’’nti (mahāva. 338) vacanato aḍḍhakāsiyādīni mahagghānipi kambalāni vaṭṭanti . Aḍḍhakāsiyanti ettha kāsīti sahassaṃ vuccati, taṃagghanako kāsiyo. Ayaṃ pana pañca satāni agghati, tasmā aḍḍhakāsiyoti vutto.
「以此彼」者,以此、以彼。「此」词为不定之语,说二次时,与「任何」词同义,故说「以少价亦、以大价亦、以任何」,此于义利光明中说。从「诸比库,我允许巴瓦拉。诸比库,我允许丝巴瓦拉。诸比库,我允许国泽瓦」之语,巴瓦拉等亦可接受。于此,「巴瓦拉」者,有毛之棉等之别。「诸比库,我允许国泽瓦」,于此唯自然国泽瓦可,大背国泽瓦不可。「国泽瓦」者,羊毛制类似巴瓦拉者。「大背国泽瓦」者,因应铺展于象背上而得名「大背」,四指花纹之国泽瓦,此于义利光明中说。疑惑解除中亦说「大背国泽瓦者,因应铺展于象背上而得名『大背』,羊毛制之铺具」。然于金刚智复注中说「大背国泽瓦者,据说为超过四指花纹者」。从「诸比库,我允许咖巴喇」之语,阿达咖西等昂贵之咖巴喇亦可。「阿达咖西」者,于此「咖西」说千,彼价之咖西。然此值五百,故说阿达咖西。
Chacīvarakathā六衣论
Chacīvarakathāyaṃ ‘‘anujānāmi, bhikkhave, cha cīvarāni khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅga’’nti (mahāva. 339) vacanato khomādīni cha cīvarāni dukūlādīni cha anulomacīvarāni ca vaṭṭanti. Tattha ‘‘khomanti khomasuttehi vāyitaṃ khomapaṭṭacīvaraṃ. Kappāsikanti kappāsato nibbattasuttehi vāyitaṃ. Koseyyanti kosakārakapāṇakehi nibbattasuttehi vāyitaṃ. Kambalanti uṇṇāmayacīvaraṃ. Sāṇanti sāṇasuttehi katacīvaraṃ. Bhaṅganti khomasuttādīni sabbāni, ekaccāni vā missetvā katacīvaraṃ. Bhaṅgampi vākamayamevāti keci. Dukūlaṃ paṭṭuṇṇaṃ somārapaṭaṃ cīnapaṭaṃ iddhijaṃ devadinnanti imāni pana cha cīvarāni etesaṃyeva anulomānīti visuṃ na vuttāni. Dukūlañhi sāṇassa anulomaṃ vākamayattā. Paṭṭuṇṇadese sañjātavatthaṃ paṭṭuṇṇaṃ. ‘Paṭṭuṇṇakoseyyaviseso’ti hi abhidhānakose vuttaṃ. Somāradese cīnadese ca jātavatthāni somāracīnapaṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijaṃ ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesaṃ eva anulomaṃ. Devatāhi dinnaṃ cīvaraṃ devadinnaṃ. Kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.462-463) vuttaṃ.
于六衣之说中,从「诸比库,我允许六衣:麻、棉、丝、咖巴喇、麻布、混合」之语,麻等六衣、细布等六随顺衣亦可。于此,「麻」者,以麻线织成之麻布衣。「棉」者,以从棉生之线织成。「丝」者,以从蚕虫生之线织成。「咖巴喇」者,羊毛制衣。「麻布」者,以麻布线作成之衣。「混合」者,混合麻线等一切,或某些而作成之衣。有些人说混合亦唯树皮制。「细布、绢、索玛拉布、支那布、神变生、天施」,此六衣为彼等之随顺,故不别说。细布为麻布之随顺,因树皮制故。索玛拉地方所生之布为绢。「绢为丝之特殊」,于辞典中如是说。索玛拉地方、支那地方所生之布为索玛拉布、支那布。绢等三者为丝之随顺,因以虫所作线制故。神变生者,来比库以福德神变力所生之衣,彼为麻等中之任一,故为彼等之随顺。天人所施之衣为天施。于愿树所生,如天女嘉离尼施与阿努儒达长老之衣,彼亦为麻等之随顺,因为彼等中之任一故,此于义利光明中说。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.463) pana ‘‘khomanti khomasuttehi vāyitaṃ khomapaṭacīvaraṃ, taṃ vākamayanti vadanti. Kappāsasuttehi vāyitaṃ kappāsikaṃ. Evaṃ sesānipi. Kambalanti eḷakādīnaṃ lomamayasuttena vāyitaṃ paṭaṃ. Bhaṅganti khomasuttādīni sabbāni, ekaccāni vā missetvā vāyitaṃ cīvaraṃ, bhaṅgampi vākamayamevāti keci . Dukūlaṃ paṭṭuṇṇaṃ somārapaṭaṃ cīnapaṭaṃ iddhijaṃ devadinnanti imāni cha cīvarāni etesaññeva anulomānīti visuṃ na vuttāni. Dukūlañhi sāṇassa anulomaṃ vākamayattā. ‘Paṭṭuṇṇaṃ koseyyaviseso’ti abhidhānakose vuttaṃ. Somāradese cīnadese ca jātavatthāni somāracīnapaṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhijanti ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ, kapparukkhehi nibbattaṃ, devadinnañca khomādīnaṃ aññataraṃ hotīti tesaṃ sabbesaṃ anulomānī’’ti vuttaṃ.
然于疑惑解除中说「麻者,以麻线织成之麻布衣,彼说为树皮制。以棉线织成为棉。如是其余亦然。咖巴喇者,以羊等之毛制线织成之布。混合者,混合麻线等一切,或某些而织成之衣,有些人说混合亦唯树皮制。细布、绢、索玛拉布、支那布、神变生、天施,此六衣为彼等之随顺,故不别说。细布为麻布之随顺,因树皮制故。『绢为丝之特殊』,于辞典中说。索玛拉地方、支那地方所生之布为索玛拉布、支那布。绢等三者为丝之随顺,因以虫所作线制故。神变生者,来比库以福德神变力所生之衣,于愿树所生,及天施为麻等中之任一,故为彼等一切之随顺」,如是说。
Rajanādikathā染色等论
Rajanādikathāyaṃ ‘‘anujānāmi, bhikkhave, cha rajanāni mūlarajanaṃ khandharajanaṃ tacarajanaṃ pattarajanaṃ puppharajanaṃ phalarajana’’nti vacanato imesu chasu rajanesu ekakena cīvaraṃ rajitabbaṃ, na chakaṇena vā paṇḍumattikāya vā rajitabbaṃ. Tāya rajitacīvaraṃ dubbaṇṇaṃ hoti. Charajanānaṃ sarūpaṃ heṭṭhā parikkhārakathāyaṃ vuttameva. Tattha chakaṇenāti gomayena. Paṇḍumattikāyāti tambamattikāya. ‘‘Anujānāmi, bhikkhave, rajanaṃ pacituṃ cullaṃ rajanakumbhi’’nti (mahāva. 344) vacanato sītudakāya cīvaraṃ na rajitabbaṃ. Tāya hi rajitacīvaraṃ duggandhaṃ hoti. Tattha sītudakāti apakkarajanaṃ vuccati. ‘‘Anujānāmi, bhikkhave, uttarāḷumpaṃ bandhitu’’nti vacanato uttarāḷumpaṃ bandhituṃ vaṭṭati. Tattha uttarāḷumpanti vaṭṭādhārakaṃ, rajanakumbhiyā majjhe ṭhapetvā taṃ ādhārakaṃ parikkhipitvā rajanaṃ pakkhipituṃ anujānāmīti attho. Evañhi kate rajanaṃ na uttarati. Tattha ‘‘rajanakumbhiyā majjhe ṭhapetvāti antorajanakumbhiyā majjhe ṭhapetvā. Evaṃ vaṭṭādhārake antorajanakumbhiyā pakkhitte majjhe udakaṃ tiṭṭhati, vaṭṭādhārakato bahi samantā antokumbhiyaṃ rajanacchalli. Pakkhipitunti rajanacchalliṃ pakkhipitu’’nti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.344) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.344) pana ‘‘evañhi kateti vaṭṭādhārassa anto rajanodakaṃ, bahi challikañca katvā viyojane kate. Na uttaratīti kevalaṃ udakato pheṇuṭṭhānābhāvā na uttaratī’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 344) pana ‘‘gomaye āpatti natthi, virūpattā vāritaṃ. Kuṅkumapupphaṃ na vaṭṭatīti vadantī’’ti vuttaṃ.
在染料说中,依「诸比库,我允许六种染料:根染料、树干染料、树皮染料、叶染料、花染料、果染料」之语,应以此六种染料中之任一种染衣,不应以六灰或黄土染之。以彼染之衣色恶。六种染料之相状,于下资具说中已说。其中「以六灰」者,以牛粪也。「以黄土」者,以赤土也。依「诸比库,我允许煮染料用之小染料锅」之语,不应以冷水染衣。以彼染之衣有恶臭。其中「冷水」者,谓未煮之染料。依「诸比库,我允许系上层隔」之语,系上层隔是允许的。其中「上层隔」者,谓圆形支架,置于染料锅中央,围绕该支架投入染料,我允许之义。如是作时,染料不溢出。其中「置于染料锅中央」者,置于染料锅内部中央。如是将圆形支架置于染料锅内部时,中央有水,圆形支架外围、内锅周围有染料皮。「投入」者,投入染料皮,于《义明灯》中如是说。然于《疑惑消除》中说:「如是作」者,圆形支架内为染料水,外为皮,作分离。「不溢出」者,仅因水无泡沫生起之处故不溢出。于《金刚智注》中则说:「于牛粪无罪,因色恶故禁止。有说者言:红花不允许。」
‘‘Anujānāmi, bhikkhave, udake vā nakhapiṭṭhikāya vā thevakaṃ dātu’’nti (mahāva. 344) vacanato tathā katvā rajanassa pakkāpakkabhāvo jānitabbo. Tattha udake vā nakhapiṭṭhikāya vāti sace paripakkaṃ hoti, udakapātiyā dinno thevo sahasā na visarati, nakhapiṭṭhiyampi avisaranto tiṭṭhati. ‘‘Anujānāmi, bhikkhave, rajanuḷuṅkaṃ daṇḍakathālaka’’nti (mahāva. 344) vacanato rajanassa olokanakāle kumbhiyā rakkhaṇatthaṃ uḷuṅkadaṇḍakathālikāni icchitabbāni. Tattha rajanuḷuṅkanti rajanauḷuṅkaṃ. Daṇḍakathālakanti daṇḍameva daṇḍakaṃ. ‘‘Anujānāmi, bhikkhave, rajanakolambaṃ rajanaghaṭa’’nti (mahāva. 344) vacanato tānipi icchitabbāni. Tattha rajanakolambanti rajanakuṇḍaṃ. Tattha rajanakuṇḍanti pakkarajanaṭṭhapanakaṃ mahāghaṭaṃ. ‘‘Anujānāmi, bhikkhave, rajanadoṇika’’nti (mahāva. 344) vacanato pātiyampi patte cīvare maddante cīvarassa paribhijjanato cīvararakkhaṇatthaṃ rajanadoṇikā icchitabbā. ‘‘Anujānāmi, bhikkhave, tiṇasantharaka’’nti (mahāva. 344) vacanato chamāya cīvare patthariyamāne cīvarassa paṃsukitattā tato rakkhaṇatthaṃ tiṇasantharaṃ kātabbaṃ. ‘‘Anujānāmi, bhikkhave, cīvaravaṃsaṃ cīvararajju’’nti (mahāva. 344) vacanato tiṇasanthārake upacikādīhi khajjamāne cīvaravaṃse vā cīvararajjuyā vā cīvaraṃ pattharitabbaṃ majjhena cīvare laggite rajanassa ubhato gaḷitattā.
依「诸比库,我允许于水中或指甲背上给予试验」之语,如是作应知染料之熟与未熟。其中「于水中或指甲背上」者,若已完全煮熟,置于水器中之试验不即刻扩散,置于指甲背上亦不扩散而住。依「诸比库,我允许染料搅拌棒、棍、勺」之语,为观察染料时保护锅故,应备搅拌棒、棍、勺。其中「染料搅拌棒」者,染料搅拌棒也。「棍勺」者,棍即棍也。依「诸比库,我允许染料桶、染料罐」之语,彼等亦应备之。其中「染料桶」者,染料池也。其中「染料池」者,置煮染料之大罐也。依「诸比库,我允许染料槽」之语,于器中或已得之衣揉搓时,因衣破裂,为保护衣故,应备染料槽。依「诸比库,我允许草席」之语,于地上铺展衣时,因衣染尘,为保护之故,应作草席。依「诸比库,我允许衣竿、衣绳」之语,草席上有白蚁等啮食时,应于衣竿或衣绳上铺展衣,因衣中央挂着时染料向两边滴落故。
‘‘Anujānāmi, bhikkhave, kaṇṇe bandhitu’’nti (mahāva. 344) vacanato kaṇṇe bandhitabbaṃ cīvarassa kaṇṇe bandhiyamāne kaṇṇassa jiṇṇattā. ‘‘Anujānāmi, bhikkhave, kaṇṇasuttaka’’nti (mahāva. 344) vacanato kaṇṇasuttakena bandhitabbaṃ evaṃ bandhante rajanassa ekato gaḷitattā. ‘‘Anujānāmi, bhikkhave, samparivattakaṃ samparivattakaṃ rajetuṃ, na ca acchinne theve pakkamitu’’nti (mahāva. 344) vacanato tathā rajitabbaṃ. Yāva rajanabindu gaḷitaṃ na chijjati, tāva na aññatra gantabbaṃ. ‘‘Anujānāmi, bhikkhave, udake osāretu’’nti (mahāva. 344) vacanato patthinnaṃ cīvaraṃ udake osāretabbaṃ. Tattha patthinnanti atirajitattā thaddhaṃ. Udake osāretunti udake pakkhipitvā ṭhapetuṃ. Rajane pana nikkhante taṃ udakaṃ chaḍḍetvā cīvaraṃ madditabbaṃ. ‘‘Anujānāmi, bhikkhave, pāṇinā ākoṭetu’’nti (mahāva. 344) vacanato pharusaṃ cīvaraṃ pāṇinā ākoṭetabbaṃ. ‘‘Na, bhikkhave, acchinnakāni cīvarāni dhāretabbāni, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 344) vacanato acchinnakāni cīvarāni dantakāsāvāni na dhāretabbāni. Tattha dantakāsāvānīti ekaṃ vā dve vā vāre rajitvā dantavaṇṇāni dhārenti.
依「诸比库,我允许系于角」之语,应系于角,因衣系于角时角破损故。依「诸比库,我允许角绳」之语,应以角绳系之,如是系时因染料向一边滴落故。依「诸比库,我允许翻转翻转地染,不应于试验未断时离去」之语,应如是染之。乃至染料滴未断,不应往他处。依「诸比库,我允许浸入水中」之语,已铺展之衣应浸入水中。其中「已铺展」者,因过度染色而僵硬。「浸入水中」者,投入水中置放。然染料出来时,应弃彼水而揉搓衣。依「诸比库,我允许以手拍打」之语,粗硬之衣应以手拍打。依「诸比库,不应持未截断之衣,若持者,犯恶作罪」之语,不应持未截断之衣、齿色袈裟。其中「齿色袈裟」者,染一次或二次后持齿色者。
Atirekacīvarakathā过量衣之论
Atirekacīvarakathāyaṃ ‘‘na, bhikkhave, atirekacīvaraṃ dhāretabbaṃ, yo dhāreyya, yathādhammo kāretabbo’’ti (mahāva. 347) vacanato niṭṭhitacīvarasmiṃ ubbhatasmiṃ kathine dasāhato paraṃ atirekacīvaraṃ dhārentassa nissaggiyaṃ pācittiyaṃ. ‘‘Anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretu’’nti (mahāva. 347) vacanato ubbhatepi kathine dasāhabbhantare dhārentassa atthatakathinānaṃ anubbhatepi kathine pañcamāsabbhantare tato parampi dasāhabbhantare anatthatakathinānampi dasāhabbhantare atirekacīvaraṃ anāpatti. ‘‘Anujānāmi, bhikkhave, atirekacīvaraṃ vikappetu’’nti (mahāva. 347) vacanato dasāhato paraṃ vikappetvā atirekacīvaraṃ dhāretuṃ vaṭṭati. Kittakaṃ pana cīvaraṃ vikappetabbanti? ‘‘Anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu’’nti (mahāva. 358) vacanato sabbantimena paricchedena sugataṅgulena aṭṭhaṅgulāyāmaṃ caturaṅgulavitthāraṃ cīvaraṃ vikappetuṃ vaṭṭati. Tattha sugataṅgulaṃ nāma majjhimapurisaṅgulasaṅkhātena vaḍḍhakīaṅgulena tivaṅgulaṃ hoti, manussānaṃ pakatiaṅgulena aḍḍhapañcakaṅgulaṃ, tasmā dīghato vaḍḍhakīhatthena ekahatthaṃ pakatihatthena diyaḍḍhahatthaṃ vitthārato vaḍḍhakīhatthena vidatthippamāṇaṃ pakatihatthena chaḷaṅgulādhikavidatthippamāṇaṃ pacchimaṃ cīvaraṃ vikappetuṃ vaṭṭati, tato ūnappamāṇaṃ na vaṭṭati, adhikappamāṇaṃ pana vaṭṭatīti daṭṭhabbaṃ.
在长衣说中,依「诸比库,不应持长衣,若持者,应如法处理」之语,衣已成、咖提那已舍时,过十日持长衣者,尼萨耆亚巴吉帝亚。依「诸比库,我允许持长衣最多十日」之语,咖提那已舍时十日内持者,对已作功德者;咖提那未舍时五月内,过彼亦十日内;对未作功德者亦十日内,持长衣无罪。依「诸比库,我允许净施长衣」之语,过十日净施后持长衣是允许的。然应净施多少衣耶?依「诸比库,我允许净施长八善逝指、宽四指之最小衣」之语,以一切最小限度,允许净施长八善逝指、宽四指之衣。其中善逝指者,以称为中等人指之增长指计三指,以人之自然指计四指半,故长度以增长手计一手、以自然手计二手半,宽度以增长手计一张手、以自然手计一张手加六指之量,允许净施最小衣,少于彼量不允许,然应见多于彼量是允许的。
Aṭṭhavarakathā八种衣之论
Aṭṭhavarakathāyaṃ ‘‘anujānāmi, bhikkhave, vassikasāṭikaṃ āgantukabhattaṃ gamikabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattaṃ gilānabhesajjaṃ dhuvayāguṃ bhikkhunisaṅghassa udakasāṭika’’nti vacanato imāni aṭṭha dānāni sampaṭicchituṃ vaṭṭati. Tattha nikkhittacīvarā hutvā kāyaṃ ovassantānaṃ bhikkhūnaṃ naggiyaṃ asuci jegucchaṃ paṭikūlaṃ hoti, tasmā vassikasāṭikā anuññātā. Āgantuko bhikkhu na vīthikusalo hoti, na gocarakusalo, kilanto piṇḍāya carati, tasmā āgantukabhattaṃ anuññātaṃ, gamiko bhikkhu attano bhattaṃ pariyesamāno satthā vā vihāyissati , yattha vā vāsaṃ gantukāmo bhavissati, tattha vikālena upagacchissati, kilanto addhānaṃ gamissati, tasmā gamikabhattaṃ. Gilānassa bhikkhuno sappāyāni bhojanāni alabhantassa ābādho vā abhivaḍḍhissati, kālakiriyā vā bhavissati, tasmā gilānabhattaṃ. Gilānupaṭṭhāko bhikkhu attano bhattaṃ pariyesamāno gilānassa ussūre bhattaṃ nīharissati, tasmā gilānupaṭṭhākabhattaṃ. Gilānassa bhikkhuno sappāyāni bhesajjāni alabhantassa ābādho vā abhivaḍḍhissati, kālakiriyā vā bhavissati, tasmā gilānabhesajjaṃ. Yasmā bhagavatā andhakavinde dasānisaṃse sampassamānena yāgu anuññātā, tasmā dhuvayāgu. Yasmā mātugāmassa naggiyaṃ asuci jegucchaṃ paṭikūlaṃ hoti, tasmā bhikkhunisaṅghassa udakasāṭikā anuññātā.
在八种物说中,依「诸比库,我允许雨浴衣、客比库食、行路比库食、病比库食、看护病者食、病者药、常粥、比库尼僧团之水浴衣」之语,允许接受此八种布施。其中,已放下衣而雨淋身之诸比库,裸体不净、可厌、可憎,故允许雨浴衣。客比库不熟悉街道、不熟悉乞食处,疲倦地行乞食,故允许客比库食。行路比库寻求自己之食时,将离开商队,或将于非时到达欲往住处,将疲倦地行路,故行路比库食。病比库若不得适宜之食物,病将增长,或将命终,故病比库食。看护病者比库寻求自己之食时,将于病者之时刻取出食物,故看护病者食。病比库若不得适宜之药,病将增长,或将命终,故病者药。因世尊于暗林见十种利益而允许粥,故常粥。因女人裸体不净、可厌、可憎,故允许比库尼僧团水浴衣。
Nisīdanādikathā坐具等之论
Nisīdanādikathāyaṃ ‘‘anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdana’’nti (mahāva. 353) vacanato kāyādīnaṃ asucimuccanādito gopanatthāya nisīdanaṃ dhāretuṃ vaṭṭati. Tassa vidhānaṃ heṭṭhā vuttameva. ‘‘Anujānāmi, bhikkhave, yāvamahantaṃ paccattharaṇaṃ ākaṅkhati, tāvamahantaṃ paccattharaṇaṃ kātu’’nti vacanato atikhuddakena nisīdanena senāsanassa agopanattā mahantampi paccattharaṇaṃ kātuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, yassa kaṇḍu vā pīḷakā vā assāvo vā thullakacchu vā ābādho, kaṇḍupaṭicchādi’’nti vacanato īdisesu ābādhesu santesu cīvarādiguttatthāya kaṇḍupaṭicchādi vaṭṭati. Tattha pamāṇaṃ heṭṭhā vuttameva. ‘‘Anujānāmi, bhikkhave , mukhapuñchanacoḷa’’nti (mahāva. 355) vacanato mukhasodhanatthāya mukhapuñchanacoḷaṃ vaṭṭati. Tampi heṭṭhā vuttameva. ‘‘Anujānāmi, bhikkhave, parikkhāracoḷaka’’nti vacanato ticīvare paripuṇṇe parissāvanathavikādīhi atthe sati parikkhāracoḷaṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ, vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetuṃ, nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ, paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ, kaṇḍupaṭicchādiṃ yāva ābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ, mukhapuñchanacoḷaṃ adhiṭṭhātuṃ na vikappetuṃ, parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu’’nti (mahāva. 358) vacanato vuttanayena adhiṭṭhānañca vikappanā ca kātabbā. Ayamettha saṅkhepo, vitthāro pana heṭṭhā vuttova.
在坐具等说中,依「诸比库,我允许为保护身、为保护衣、为保护住所之坐具」之语,为保护身等免于不净流出等故,允许持坐具。其规定于下已说。依「诸比库,我允许作所欲之大之覆布」之语,因极小之坐具不能保护住所,允许作大覆布。依「诸比库,我允许有疥癣、或疮、或流脓、或粗疥癣病者,疥癣布」之语,如是诸病存在时,为保护衣等故,疥癣布是允许的。其中量于下已说。依「诸比库,我允许拭面布」之语,为清洁面故,拭面布是允许的。彼亦于下已说。依「诸比库,我允许资具布」之语,三衣具足时,有滤水囊等事时,资具布是允许的。依「诸比库,我允许受持三衣不净施,雨浴衣于雨季四月受持,过彼净施,坐具受持不净施,覆布受持不净施,疥癣布乃至病时受持,过彼净施,拭面布受持不净施,资具布受持不净施」之语,应依所说方式作受持与净施。此为此处之略说,然详说于下已说。
Adhammakammakathā非法甘马之论
§58
58. Adhammakammakathāyaṃ na, bhikkhave…pe… dukkaṭassāti idaṃ ‘‘tena kho pana samayena chabbaggiyā bhikkhū saṅghamajjhe adhammakammaṃ karonti. Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, adhammakammaṃ kātabbaṃ, yo kareyya, āpatti dukkaṭassā’’ti (mahāva. 154) imaṃ uposathakkhandhake āgatapāṭhaṃ sandhāya vuttaṃ. Anujānāmi…pe… paṭikkositunti tatheva āgataṃ ‘‘bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositu’’nti imaṃ. Tattha karontiyevāti paññattampi sikkhāpadaṃ madditvā adhammakammaṃ karontiyevāti attho. ‘‘Anujānāmi…pe… paṭikkositu’’nti evaṃ adhammakamme kayiramāne sati ‘‘pesalehi bhikkhūhi taṃ adhammakammaṃ akataṃ, kammaṃ dukkaṭaṃ kammaṃ puna kātabba’’nti evaṃ paṭikkositabbaṃ, na tuṇhībhāvena khamitabbanti attho. Iti vacanatoti idaṃ pana pubbapāṭhaṃ gahetvā iti vacanato. Adhammakammaṃ na kātabbanti aparapāṭhaṃ gahetvā iti vacanato kayiramānañca adhammakammaṃ bhikkhūhi nivāretabbanti dvidhā yojanā kātabbā.
五十八、于非法甘马语中,「诸比库,不应……乃至……恶作罪」者,此是连结伍波萨他篇集中所来之文而说。彼处云:「尔时,六群比库于僧团中作非法甘马。诸比库将此事白世尊——『诸比库,不应作非法甘马,若作者,犯恶作罪。』」「我允许……乃至……反对」者,同样所来之文即此:「诸比库将此事白世尊——『世尊,我允许诸比库,于非法甘马正作时反对之。』」其中,「正作时」者,义为:即使践踏已制定之学处而正作非法甘马。「我允许……乃至……反对」者,如是于非法甘马正作时,善良比库应如是反对:「此非法甘马未作成,甘马为恶作,甘马应重作。」不应以默然而忍受,此为义。「依此语」者,此则取前文而言「依此语」。取后文「不应作非法甘马」而言「依此语」,「正作之非法甘马应由诸比库制止」,应作二种连结。「制止者等」以下,则连结此等文而说:「尔时,善良比库于六群比库正作非法甘马时反对之,六群比库得愤怒,得不喜,以打击威胁。诸比库将此事白世尊——『世尊,我允许诸比库,亦应表明见解。』」及「于彼等面前表明见解,六群比库得愤怒,得不喜,以打击威胁。诸比库将此事白世尊——『世尊,我允许以四人五人反对,以二人三人表明见解,以一人决意:此我不忍可。』」此等文。「依语」者,此于圣典中取三个与格,应分别与三个动词连结。此一切皆为无难而说,非为罪之自性,此为连结。云何无难之可能?因不能作折伏甘马之故,及为制止其他难之故。故于金刚慧复注中说:「为彼等无难者,僧团不对僧团作甘马,亦有其他难于众人,故如是说。」
Nivārentehi cātiādi pana ‘‘tena kho pana samayena pesalā bhikkhū chabbaggiyehi bhikkhūhi adhammakamme kayiramāne paṭikkosanti, chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, diṭṭhimpi āvikātu’’nti (mahāva. 154) pāṭhañca ‘‘tesaṃyeva santike diṭṭhiṃ āvikaronti, chabbaggiyā bhikkhū labhanti āghātaṃ, labhanti appaccayaṃ, vadhena tajjenti. Bhagavato etamatthaṃ ārocesuṃ – anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṃ, dvīhi tīhi diṭṭhiṃ āvikātuṃ, ekena adhiṭṭhātuṃ na metaṃ khamatī’’ti ime pāṭhe sandhāya vuttaṃ. Vacanatoti idaṃ pana pāḷiyaṃ tīṇi sampadānāni gahetvā tīhi kiriyāpadehi visuṃ visuṃ yojetabbaṃ. Sabbañcetaṃ anupaddavatthāya vuttaṃ, na āpattisabbhāvatoti yojanā. Kathaṃ anupaddavasambhavoti? Niggahakammaṃ kātuṃ asakkuṇeyyabhāvato, aññassa upaddavassa ca nivāraṇato. Tena vuttaṃ vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 154) ‘‘tesaṃ anupaddavatthāyāti saṅgho saṅghassa kammaṃ na karoti, aññopi upaddavo bahūnaṃ hoti, tasmā vutta’’nti.
五十九、于求听语中,「诸比库,不应未求听者」等,连结此文而说:「尔时,六群比库对未求听之比库以罪诘责。诸比库将此事白世尊——『诸比库,不应对未求听之比库以罪诘责,若诘责者,犯恶作罪。世尊,我允许诸比库,令作求听后以罪诘责:具寿请作求听,我欲对汝说。』」「于诸意趣中」:「驱摈意趣」者,欲从教法驱摈。「辱骂意趣」者,欲辱骂他人、欲诃责。「甘马意趣」者,欲作诃责等甘马。「出罪意趣」者,欲令从罪出起。「停止伍波萨他与巴瓦拉那意趣」者,欲停止伍波萨他或巴瓦拉那。「审察意趣」者,欲详细考察。「说法意趣」者,欲说法。如是诘责他人之诸比库之意趣差别有多种,此为义。「于前四意趣中」者,于驱摈意趣、辱骂意趣、甘马意趣、出罪意趣,不令作求听者,恶作罪。即使令作求听而于面前诘责者,如其相应有桑喀地谢萨、巴吉帝亚、恶作等罪;于不面前则唯恶作罪,此为此中之总义。其余极易了知。
Okāsakatakathā求听之论
§59
59. Okāsakatakathāyaṃ na, bhikkhave, anokāsakatotiādi ‘‘tena kho pana samayena chabbaggiyā bhikkhū anokāsakataṃ bhikkhuṃ āpattiyā codenti. Bhagavato etamatthaṃ ārocesuṃ – na, bhikkhave, anokāsakato bhikkhu āpattiyā codetabbo, yo codeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, okāsaṃ kārāpetvā āpattiyā codetuṃ, karotu āyasmā okāsaṃ, ahaṃ taṃ vattukāmo’’ti (mahāva. 153) idaṃ pāṭhaṃ sandhāya vuttaṃ. Adhippāyesu cāvanādhippāyoti, sāsanato cāvetukāmo. Akkosādhippāyoti paraṃ akkositukāmo paribhāsitukāmo. Kammādhippāyoti tajjanīyādikammaṃ kattukāmo. Vuṭṭhānādhippāyoti āpattito vuṭṭhāpetukāmo. Uposathappavāraṇaṭṭhapanādhippāyoti uposathaṃ, pavāraṇaṃ vā ṭhapetukāmo. Anuvijjanādhippāyoti upaparikkhitukāmo. Dhammakathādhippāyoti dhammaṃ desetukāmo. Iti paraṃ codentānaṃ bhikkhūnaṃ adhippāyabhedo anekavidho hotīti attho. Purimesu catūsu adhippāyesūti cāvanādhippāyaakkosādhippāyakammādhippāyavuṭṭhānādhippāyesu okāsaṃ akārāpentassa dukkaṭaṃ. Kārāpetvāpi sammukhā codentassa yathānurūpaṃ saṅghādisesapācittiyadukkaṭāni, asammukhā pana dukkaṭamevāti ayamettha piṇḍattho. Sesaṃ suviññeyyameva.
说「应知停止之领域」后,为示彼而说「请听我」等。「审察者」之连结为:以审察意趣而说者,无求听甘马。「说法者」不指定而说甘马者,无求听甘马。然若指定而说,有罪,故示彼后应去,此为应连结。其余极易了知。
‘‘Ṭhapanakkhettaṃ pana jānitabba’’nti vatvā taṃ dassento ‘‘suṇātu me’’tiādimāha. Anuvijjakassa anuvijjanādhippāyena vadantassa okāsakammaṃ natthīti yojanā. Dhammakathikassa anodissa kammaṃ kathentassa okāsakammaṃ natthi. Sace pana odissa katheti, āpatti, tasmā taṃ dassetvā gantabbanti yojetabbaṃ. Sesaṃ suviññeyyameva.
六十、于信施损坏语中,依「诸比库,说『父母』者,我等应说何?世尊,我允许诸比库,施与父母。然诸比库,不应损坏信施,若损坏者,犯恶作罪」之语,不应损坏施者以信施与比库者而施与在家人。「然诸比库,不应信施」,于此中施与其余亲属者即损坏。然父母若即使住于王位亦希求,应施与,因注疏中如是说故,亦不应施与兄弟姊妹等亲属。诚然,老师法施长老于小学中说——
Saddhādeyyavinipātanakathā信施损坏之论
§60
60. Saddhādeyyavinipātanakathāyaṃ ‘‘mātāpitaroti kho, bhikkhave, vadamāne kiṃ vadeyyāma. Anujānāmi, bhikkhave, mātāpitūnaṃ dātuṃ, na ca, bhikkhave, saddhādeyyaṃ vinipātetabbaṃ, yo vinipāteyya, āpatti dukkaṭassā’’ti (mahāva. 361) vacanato dāyakehi saddhāya bhikkhussa dinnaṃ vinipātetvā gihīnaṃ dātuṃ na vaṭṭati. ‘‘Na ca, bhikkhave, saddhādeyyanti ettha sesañātīnaṃ dento vinipātetiyeva. Mātāpitaro pana sace rajje ṭhitāpi patthayanti, dātabba’’nti aṭṭhakathāyaṃ (mahāva. aṭṭha. 361) vuttattā bhātubhaginīādīnaṃ ñātakānampi dātuṃ na vaṭṭati. Vuttañhi ācariyadhammasirittherena khuddasikkhāyaṃ –
「不得损坏,信施之衣;」
‘‘Na labbhaṃ vinipātetuṃ, saddhādeyyañca cīvaraṃ;
「不得损坏,信施之衣;」
Labbhaṃ pitūnaṃ sesānaṃ, ñātīnampi na labbhatī’’ti.
「可从其余诸父获得,从诸亲族亦不可得。」
Kayavikkayasamāpattisikkhāpadavaṇṇanāyampi ‘‘mātaraṃ pana pitaraṃ vā ‘imaṃ dehī’ti vadato viññatti na hoti, ‘imaṃ gaṇhāhī’ti vadato saddhādeyyavinipātanaṃ na hoti. Aññātakaṃ ‘imaṃ dehī’ti vadato viññatti hoti, ‘imaṃ gaṇhāhī’ti vadato saddhādeyyavinipātanaṃ hoti. ‘Iminā imaṃ dehī’ti kayavikkayaṃ āpajjato nissaggiyaṃ hotī’’ti aṭṭhakathāyaṃ (pārā. aṭṭha. 2.595) vuttaṃ. Tattha ‘‘sesañātakesu saddhādeyyavinipātasambhavato tadabhāvaṭṭhānampi dassetuṃ ‘mātaraṃ pana pitaraṃ vā’ti vutta’’nti vimativinodaniyaṃ (vi. vi. ṭī. 1.593-595) vuttaṃ.
在买卖成就学处的解释中,亦说:「对母亲或父亲说『给此』者,不成告知;说『取此』者,不成信施物的损失。对非亲族说『给此』者,成告知;说『取此』者,成信施物的损失。说『以此给此』而成就买卖者,成尼萨耆亚。」此在注疏中所说。于此,「为显示在其余亲族中有信施物损失的可能性,以及无彼之处,故说『对母亲或父亲』」,此在《疑惑消除》中所说。
Santaruttarakathā下衣与上衣论
§61
61. Santaruttarakathāyaṃ antara-saddo majjhavācako. Vasati sīlenāti vāsako, ‘‘antare vāsako antaravāsako’’ti vattabbe ‘‘rūpabhavo rūpa’’ntiādīsu viya uttarapadalopīsamāsavasena ‘‘antaro’’ti vutto. Uttarasaddo uparivācako, ābhuso sajjatīti āsaṅgo, ‘‘uttare āsaṅgo uttarāsaṅgo’’ti vattabbe vuttanayena ‘‘uttaro’’ti vutto, antaro ca uttaro ca antaruttarā, saha antaruttarehi yo vattatīti santaruttaro, sahapubbapadabhinnādhikaraṇadvipadabahubbīhisamāso. Atha vā saha antarena ca uttarena ca yo vattatīti santaruttaro, tipadabahubbīhisamāso. Saṅghāṭiṃ ṭhapetvā antaravāsakauttarāsaṅgamattadharo hutvā gāmo na pavisitabboti attho. ‘‘Paribbājakamadakkhi tidaṇḍakenā’’tiādīsu viya itthambhūtalakkhaṇe cetaṃ karaṇavacanaṃ, tasmā antaravāsakaṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā saṅghāṭiñca uttarāsaṅgañca diguṇaṃ katvā pārupitvā gāmo pavisitabbo.
六十一、在「桑德拉伍德拉」语词中,「安德拉」一词是中间之义。「以戒而住」者为「瓦萨咖」,应说「中间的瓦萨咖为安德拉瓦萨咖」,如「色生为色」等中,依后词省略的复合词法,说为「安德拉」。「伍德拉」一词是上方之义,「于衣服上系缚」者为「阿桑嘎」,应说「上方的阿桑嘎为伍德拉桑嘎」,依前述方式说为「伍德拉」。「安德拉」与「伍德拉」为「安德拉伍德拉」,「与安德拉伍德拉一起行」者为「桑德拉伍德拉」,此为「萨哈」前词、异所依、二词、多词持业复合词。或者,「与安德拉及伍德拉一起行」者为「桑德拉伍德拉」,此为三词持业复合词。除桑喀帝外,仅持下衣与上衣而不应入村,此为义。如「见游方者持三杖」等中,此为如是状态相的工具格,因此,以下衣覆盖三圆圈而围绕穿着,系腰带后,将桑喀帝与上衣折为二重而披着,应入村。
Cīvaranikkhepakathā衣物存放论
§62
62. Cīvaranikkhepakathāyaṃ saṃharīyateti saṅghāṭi, tassā saṅghāṭiyā, bhāvayoge kammatthe chaṭṭhī. Nikkhepāyāti ṭhapanāya, saṅghāṭiṃ aggahetvā vihāre ṭhapetvā gamanāya pañca kāraṇāni hontīti attho. Gilāno vā hotīti gahetvā gantuṃ asamattho gilāno vā hoti. Vassikasaṅketaṃ vā hotīti ‘‘vassikakālo aya’’nti saṅketaṃ vā kataṃ hoti. Nadīpāragataṃ vā hotīti nadiyā pāraṃ gantvā bhuñjitabbaṃ hoti. Aggaḷaguttivihāro vā hotīti aggaḷaṃ datvāpi dātabbo suguttavihāro vā hoti. Atthatakathinaṃ vā hotīti tasmiṃ vihāre kathinaṃ atthataṃ vā hoti atthatakathinānaṃ asamādānacārasambhavato. Sesaṃ suviññeyyameva. Āraññikassa pana vihāro na sugutto hotīti appabhikkhukattā corādīnaṃ gamanaṭṭhānato ca. Bhaṇḍukkhalikāyāti cīvarādiṭṭhapanabhaṇḍukkhalikāya. Sesaṃ suviññeyyaṃ.
六十二、在衣舍置语词中,「被收集」者为桑喀帝,「彼桑喀帝的」,业用格中的属格。「为了舍置」,为了放置,不取桑喀帝而置于精舍中前往,有五种原因,此为义。「或为病者」,取而不能前往的病者或为。「或为雨季约定」,「此为雨季时」之约定或已作。「或为河对岸去」,去河的对岸而应食。「或为门闩守护精舍」,即使给予门闩亦应给的善守护精舍或为。「或为已展咖提那衣」,在彼精舍中咖提那衣已展或为,因已展咖提那衣者有不受持行。其余极易了知。然而,对住林者,精舍不善守护,因比库少故,及因为盗贼等的来去之处故。「在储藏室中」,在衣等放置的储藏室中。其余易了知。
Satthakammavatthikammakathā刀治与灌肠疗法论
§63
63. Satthakammavatthikammakathāyaṃ satthakammaṃ vā vatthikammaṃ vāti ettha yena kenaci satthādinā chindanādi satthakammaṃ nāma hoti. Yena kenaci cammādinā vatthipīḷanaṃ vatthikammaṃ nāma. ‘‘Sambādhe dahanakammaṃ paṭikkhepābhāvā vaṭṭatī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.279). Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.279) pana ‘‘vatthipīḷananti yathā vatthigatatelādi antosarīre ārohanti, evaṃ hatthena vatthimaddana’’nti vuttaṃ.
六十三、在刀作与探作语词中,「刀作或探作」,于此,以任何刀等的切断等为刀作之名。以任何皮等的探压为探作之名。「在狭处的烧作,因无禁止而允许」,此在《义灯》中说。然而在《疑惑消除》中说:「探压者,如探中的油等上升至身体内,如是以手按摩探。」
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 279) pana ‘‘sambādheti vaccamagge, bhikkhussa bhikkhuniyā ca passāvamaggepi anulomato dahanaṃ paṭikkhepābhāvā vaṭṭati. Satthavatthikammānulomato na vaṭṭatīti ce? Na, paṭikkhittapaṭikkhepā, paṭikkhipitabbassa tapparamatādīpanato. Kiṃ vuttaṃ hoti? Pubbe paṭikkhittampi satthakammaṃ sampiṇḍetvā pacchā ‘na, bhikkhave…pe… thullaccayassā’ti dvikkhattuṃ satthakammassa parikkhepo kato. Tena sambādhassa sāmantā dvaṅgulaṃ paṭikkhipitabbaṃ nāma satthavatthikammato uddhaṃ natthīti dasseti. Kiñca bhiyyo – pubbe sambādheyeva satthakammaṃ paṭikkhittaṃ, pacchā sambādhassa sāmantā dvaṅgulampi paṭikkhittaṃ , tasmā tasseva paṭikkhepo, netarassāti siddhaṃ. Ettha ‘satthaṃ nāma satthahārakaṃ vāssa pariyeseyyā’tiādīsu (pārā. 167) viya yena chindati, taṃ sabbaṃ. Tena vuttaṃ ‘kaṇṭakena vā’tiādi. Khārudānaṃ panettha bhikkhunīvibhaṅge pasākhe pamukhe anuññātanti veditabbaṃ, eke pana ‘satthakammaṃ vā’ti pāṭhaṃ vikappetvā vatthikammaṃ karonti. Vatthīti kiṃ? Agghikā vuccati, tāya chindanaṃ vatthikammaṃ nāmāti ca atthaṃ vaṇṇayanti, te ‘satthahārakaṃ vāssa pariyeseyyā’ti imassa padabhājanīyaṃ dassetvā paṭikkhipitabbā. Aṇḍavuddhīti vātaṇḍakā, ādānavattīti anāhavattī’’ti vuttaṃ. Sesaṃ aṭṭhakathāyaṃ vuttanayeneva veditabbaṃ.
然而在《金刚智复注》中说:「『狭处』者,在大便道,对比库及比库尼,在小便道中亦因顺应而烧,因无禁止而允许。若因顺应刀作与探作而不允许耶?非也,已禁止的禁止,因显示应禁止者的彼最上等。何所说?先前已禁止的刀作亦合并后,后来『诸比库……乃至……土喇吒亚』,二次作刀作的禁止。以此显示,从狭处周围二指宽应被禁止者,从刀作与探作之上无有。何况更多——先前在狭处本身刀作被禁止,后来从狭处周围二指宽亦被禁止,因此,唯彼的禁止,非其他者,此已成立。于此,『刀者,或应为彼寻求持刀者』等中,以何切断,彼一切。以此说『以刺或』等。然而,锯的给予,于此在比库尼分别中,在指甲、在口中允许,应知。然而,某些人改变『或刀作』的读法而作探作。『探』者何?称为火针,以彼切断为探作之名,如是解释义。彼等应被驳斥,显示『或应为彼寻求持刀者』此句的分析。『阴囊肿胀』者,风阴囊;『持取病』者,不消化病。」如是所说。其余应依注疏中所说方式而知。
Nahāpitapubbakathā曾为理发师者论
§64
64. Nahāpitapubbakathāyaṃ nahāpito pubbeti nahāpitapubbo, pubbe nahāpito hutvā idāni bhikkhubhūtoti attho. Tena nahāpitapubbena bhikkhunā. Khurabhaṇḍanti khurādinahāpitabhaṇḍaṃ, ‘‘laddhātapatto rājakumāro’’tiādīsu viya upalakkhaṇanayoyaṃ. ‘‘Na, bhikkhave, pabbajitena akappiyaṃ samādapetabbaṃ, yo samādapeyya, āpatti dukkaṭassa. Na ca, bhikkhave, nahāpitapubbena khurabhaṇḍaṃ pariharitabbaṃ, yo parihareyya, āpatti dukkaṭassā’’ti (mahāva. 303) ca dvidhā paññatti, tasmā nahāpitapubbena vā anahāpitapubbena vā pabbajitena nāma akappiyasamādapanaṃ na kātabbaṃ. Nahāpitapubbena pana bhikkhunā khurena abhilakkhitaṃ khurabhaṇḍaṃ, khurabhaṇḍakhurakosanisitapāsāṇakhurathavikādayo na pariharitabbā eva. Sesaṃ aṭṭhakathāyaṃ vuttanayeneva veditabbaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 300) pana ‘‘na, bhikkhave, pabbajitena akappiye samādapetabbanti vuttattā anupasampannassapi na kevalaṃ dasasu eva sikkhāpadesu, atha kho yaṃ bhikkhussa na kappati, tasmimpīti adhippāyo’’ti vuttaṃ.
六十四、在理发师前事之语中,「理发师前」者,先前为理发师,今成比库之义。由彼理发师前比库。「剃刀具」者,剃刀等理发师之具,此为标示法,如「得达果之王子」等中。「诸比库,出家者不应教唆不净,若教唆者,犯恶作。诸比库,理发师前者不应持剃刀具,若持者,犯恶作」,此为二种制定,故理发师前或非理发师前之出家者,皆不应作教唆不净。然理发师前比库,以剃刀为标识之剃刀具——剃刀具、剃刀盒、磨刀石、剃刀袋等,皆不应持。其余应依注疏所说之法而知。然金刚智疏中说:「因说『诸比库,出家者不应教唆不净』,故非仅于十学处,未达上者亦然,凡比库所不净者,于彼亦然,此为意趣」。
Dasabhāgakathā十分之一份论
§65
65. Dasabhāgakathāyaṃ saṅghikānīti saṅghasantakāni bījāni. Puggalikāyāti puggalassa santakāya bhūmiyā. Bhāgaṃ datvāti mūlabhāgasaṅkhātaṃ dasamabhāgaṃ bhūmisāmikānaṃ datvā. Paribhuñjitabbānīti tesaṃ bījānaṃ phalāni ropakehi paribhuñjitabbānīti attho. Sesaṃ suviññeyyameva . Idaṃ kira jambudīpe porāṇakacārittanti ādikappakāle paṭhamakappikā manussā bodhisattaṃ mahāsammataṃ nāma rājānaṃ katvā sabbepi attano attano taṇḍulaphalasālikhettato pavattataṇḍulaphalāni dasa koṭṭhāse katvā ekaṃ koṭṭhāsaṃ bhūmisāmikabhūtassa mahāsammatarājino datvā paribhuñjiṃsu. Tato paṭṭhāya jambudīpikānaṃ manussānaṃ cāritattā vuttaṃ. Teneva sāratthadīpanīnāmikāyampi vinayaṭīkāyaṃ (vajira. ṭī. mahāvagga 304) ‘‘dasabhāgaṃ datvāti dasamabhāgaṃ datvā. Tenevāha ‘dasa koṭṭhāse katvā eko koṭṭhāso bhūmisāmikānaṃ dātabbo’ti’’ vuttaṃ.
六十五、在十分之语中,「僧团之」者,僧团所有之种子。「个人之」者,个人所有之地。「施与分」者,施与地主名为根本分之十分之一。「应受用」者,彼等种子之果实,种植者应受用之义。其余极易了知。此乃阎浮提之古行,谓初劫时,最初劫之人众,以菩萨为大平等王,一切人众皆将自己稻谷果实稻田所生之稻谷果实作十份,施与一份于地主大平等王而受用。自彼以来,阎浮提人众之行,故如是说。是故于名为义明灯之律疏中亦说:「施与十分者,施与十分之一。是故说『作十份,一份应施与地主』」。
Pātheyyakathā旅粮论
§66
66. Pātheyyakathāyaṃ ‘‘anujānāmi, bhikkhave’’tiādi bhaddiyanagare amitaparibhogabhūtena meṇḍakaseṭṭhinā abhiyācito hutvā anuññātaṃ, idha pana paṭhamaṃ ‘‘anujānāmi, bhikkhave, pañca gorase khīraṃ dadhiṃ takkaṃ navanītaṃ sappi’’nti (mahāva. 299) pañca gorasā anuññātā. Tato paraṃ seṭṭhino abhiyācanānurūpaṃ vatvā anujānituṃ ‘‘santi, bhikkhave, maggā kantārā’’tiādimāha. Sesaṃ aṭṭhakathāyaṃ vuttanayeneva veditabbaṃ. Tathā alabhantena aññātakaappavāritaṭṭhānato yācitvāpi gahetabbanti etena evarūpesu kālesu viññattipaccayā doso natthīti dasseti. ‘‘Ekadivasena gamanīye magge ekabhattatthāya pariyesitabba’’nti vuttattā pana tato upari yācanaṃ na vaṭṭatīti dassitaṃ. ‘‘Dīghe addhāne’’tiādinā sace māsagamanīye magge sattāhagamanīyo eva kantāro hoti, tattha sattāhayāpanīyamattameva pātheyyaṃ pariyesitabbaṃ, tato paraṃ piṇḍacārikādivasena subhikkhasulabhapiṇḍamaggattā na pariyesitabbanti.
六十六、在资粮之语中,「我允许,诸比库」等,于跋提亚城,被无量财富之面达咖长者请求而允许,然此处首先「我允许,诸比库,五牛味:乳、酪、酪浆、生酥、熟酥」,允许五牛味。其后,顺应长者之请求而说,为允许而说「诸比库,有道路为旷野」等。其余应依注疏所说之法而知。如是,不得者,即使从非亲里非邀请处乞求而取,以此显示于如是时,依告白因缘无罪。然因说「于一日可行之道,应寻求一食之量」,故显示超过彼不应乞求。以「于长途」等,若于月行之道,仅有七日行之旷野,于彼处应寻求仅七日资用之资粮,超过彼,因乞食等之故,有丰富易得乞食之道,故不应寻求。
Mahāpadesakathā大教法之论
§67
67. Mahāpadesakathāyaṃ mahāpadesā nāma appaṭikkhittā dve, ananuññātā dveti cattāroti dassento ‘‘yaṃ bhikkhave’’tiādimāha. Tesu appaṭikkhittepi akappiyānulomakappiyānulomavasena dve, tathā ananuññātepīti.
六十七、在大标准之语中,为显示名为大标准者,未遮止二,未允许二,共四,故说「诸比库,凡」等。于彼等中,即使未遮止,依不净顺不净顺为二,如是未允许中亦然。
Tattha ‘‘parimaddantāti upaparikkhantā. Paṭṭaṇṇudese sañjātavatthaṃ paṭṭuṇṇaṃ. ‘Paṭṭuṇṇaṃ koseyyaviseso’ti hi abhidhānakose vuttaṃ. Cīnadese somāradese ca sañjātavatthāni cīnasomārapaṭāni. Paṭṭuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhimayaṃ ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ, taṃ khomādīnaṃ aññataraṃ hotīti tesaṃyeva anulomaṃ. Devatāhi dinnacīvaraṃ devadattiyaṃ, taṃ kapparukkhe nibbattaṃ jāliniyā devakaññāya anuruddhattherassa dinnavatthasadisaṃ, tampi khomādīnaṃyeva anulomaṃ hoti tesu aññatarabhāvato. Dve paṭāni desanāmena vuttānīti tesaṃ sarūpadassanamattametaṃ, nāññanivattanapadaṃ paṭṭuṇṇapaṭṭassapi desanāmeneva vuttattā. Tumbāti tīṇi bhājanāni. Phalakatumbo lābuādi. Udakatumbo udakukkhipanakuṭako. Kilañjacchattanti veḷuvilīvehi vāyitvā katachatta’’nti sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.305) vuttaṃ.
于彼中,「审察者」,详细考察者。于波吒厘子地方所生之布为波吒厘那布。于辞典中说「波吒厘那布为丝之特种」。于支那地方与索玛拉地方所生之布为支那索玛拉布。波吒厘那布等三者为丝之顺,因由有命者所作之丝所成。神变所成者,善来比库以福德神变所生之衣,彼为苎麻等之某一,故为彼等之顺。天人所施之衣为天施,彼如愿树所生之织女天女施与阿努儒达长老之衣,彼亦为苎麻等之顺,因为彼等之某一故。二布以地方名称而说,此仅为显示彼等之相似,非遮止其他,因波吒厘那布亦以地方名称而说。「葫芦」者,三种容器。果葫芦为葫芦等。水葫芦为水瓶。「吉兰遮伞」者,以竹篾编织而作之伞,于义明灯中如是说。
‘‘Yāvakālikapakkānanti pakke sandhāya vuttaṃ. Āmāni pana anupasampannehi sītudake madditvā parissāvetvā dinnapānaṃ pacchābhattampi kappati eva. Ayañca attho mahāaṭṭhakathāyaṃ sarūpato avuttoti āha ‘kurundiyaṃ panā’tiādi. Ucchuraso nikasaṭoti idaṃ pātabbatāsāmaññena yāmakālikakathāyaṃ vuttaṃ, taṃ pana sattāhakālikamevāti gahetabbaṃ. Ime cattāro rasāti phalapattapupphaucchurasā cattāro’’ti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.300) vuttaṃ. ‘‘Dve paṭā desanāmenevāti cīnapaṭasomārapaṭāni. Tīṇīti paṭṭuṇṇena saha tīṇi. Iddhimayaṃ ehibhikkhūnaṃ nibbattaṃ. Devadattiyaṃ anuruddhattherena laddha’’nti vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 305).
「时限药之熟」者,就熟而说。然生者,由未达上者于冷水中揉搓滤过而施之饮料,午后亦净。此义于大注疏中未明说,故说「然于古伦地」等。「甘蔗汁、糖」者,此以可饮之共性于时限药之语中说,然彼应取为七日药。「此四汁」者,果汁、叶汁、花汁、甘蔗汁四者,于疑惑破除中如是说。「二布以地方名称」者,支那布、索玛拉布。「三」者,与波吒厘那布共三。「神变所成」者,善来比库所生。「天施」者,阿努儒达长老所得,于金刚智疏中如是说。
Saṃsaṭṭhakathā混合之论
Saṃsaṭṭhakathāyaṃ tadahupaṭiggahitaṃ kāle kappatītiādi sabbaṃ sambhinnarasaṃ sandhāya vuttaṃ. Sace hi challimpi apanetvā sakaleneva nāḷikeraphalena saddhiṃ pānakaṃ paṭiggahitaṃ hoti, nāḷikeraṃ apanetvā taṃ vikālepi kappati. Upari sappipiṇḍaṃ ṭhapetvā sītalapāyāsaṃ denti, yaṃ pāyāsena asaṃsaṭṭhaṃ sappi, taṃ apanetvā sattāhaṃ paribhuñjituṃ vaṭṭati. Baddhamadhuphāṇitādīsupi eseva nayo. Takkolajātiphalādīhi alaṅkaritvā piṇḍapātaṃ denti, tāni uddharitvā dhovitvā yāvajīvaṃ paribhuñjitabbāni, yāguyaṃ pakkhipitvā dinnasiṅgiverādīsupi, telādīsu pakkhipitvā dinnalaṭṭhimadhukādīsupi eseva nayo. Evaṃ yaṃ yaṃ asambhinnarasaṃ hoti, taṃ taṃ ekato paṭiggahitampi yathā suddhaṃ hoti, tathā dhovitvā vā tacchetvā vā tassa tassa kālassa vasena paribhuñjituṃ vaṭṭati.
在混合说中,「当日受取者,于时分允许」等一切,是依混合味而说。若连同外壳一起,以完整的椰子果实受取饮料,则除去椰子后,即使在非时亦允许。上置酥油团而施予冷粥,凡未与粥混合之酥油,除去后允许七日内受用。对于蜂蜜、糖浆等亦是此法。以多罗果、肉豆蔻果等装饰而施予钵食,取出彼等、洗净后,应终生受用。对于投入粥中而施予的生姜等,对于投入油等中而施予的甘草等,亦是此法。如是凡未混合味者,即使一起受取,如其清净,如是洗净或切除后,依各自时分允许受用。
Sace pana sambhinnarasaṃ hoti saṃsaṭṭhaṃ, na vaṭṭati. Yāvakālikañhi attanā saddhiṃ sambhinnarasāni tīṇipi yāmakālikādīni attano sabhāvaṃ upaneti. Yāmakālikaṃ dvepi sattāhakālikādīni attano sabhāvaṃ upaneti. Sattāhakālikaṃ attanā saddhiṃ saṃsaṭṭhaṃ yāvajīvikaṃ attano sabhāvaññeva upaneti, tasmā tena tadahupaṭiggahitena saddhiṃ tadahupaṭiggahitaṃ vā purepaṭiggahitaṃ vā yāvajīvikaṃ sattāhaṃ kappati, dvīhapaṭiggahitena chāhaṃ…pe… sattāhapaṭiggahitena tadaheva kappatīti veditabbaṃ. Tasmāyeva hi ‘‘sattāhakālikena, bhikkhave, yāvajīvikaṃ tadahupaṭiggahita’’nti avatvā ‘‘paṭiggahitaṃ sattāhaṃ kappatī’’ti vuttaṃ.
然若混合味而混杂,则不允许。时限药与自身混合味之三种夜分药等,皆引至自身性质。夜分药将二种七日药等引至自身性质。七日药与自身混杂之终生药,仅引至自身性质。因此,与当日受取者一起当日受取者,或先前受取之终生药,七日允许;与二日受取者六日……乃至与七日受取者当日即允许,应如是知。正因此故,未说『诸比库,以七日药,终生药当日受取』,而说『受取者七日允许』。
Kālayāmasattāhātikkamesu cettha vikālabhojanasannidhibhesajjasikkhāpadānaṃ vasena āpattiyo veditabbā. Imesu ca pana catūsu kālikesu yāvakālikaṃ yāmakālikanti idameva dvayaṃ antovutthakañceva sannidhikārakañca hoti, sattāhakālikañca yāvajīvikañca akappiyakuṭiyaṃ nikkhipitumpi vaṭṭati, sannidhimpi na janetīti. Sesaṃ sabbattha uttānatthameva.
于此时分、夜分、七日之超越中,应依非时食、蓄藏、药学处而知罪。于此四种时限中,时限药与夜分药此二者,既是内宿亦是蓄藏;七日药与终生药,允许置于不净屋中,亦不生蓄藏。其余一切处义理明显。
Pañcabhesajjakathā五种药之论
Pañcabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitu’’nti (mahāva. 261) vacanato sāradikena ābādhena phuṭṭhānaṃ bhikkhūnaṃ yāgupi pītā uggacchati, bhattampi bhuttaṃ uggacchati, te tena kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā. Tesaṃ yaṃ bhesajjañceva assa bhesajjasammatañca, lokassa āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyya. Tatrimāni pañca bhesajjāni. Seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ, tāni bhesajjāni kāle paṭiggahetvā kāle paribhuñjituṃ vaṭṭati. Tattha ‘‘sāradikena ābādhenāti saradakāle uppannena pittābādhena. Tasmiñhi kāle vassodakenapi tementi, kaddamampi maddanti, antarantarā ābādhopi kharo hoti, tena tesaṃ pittaṃ koṭṭhabbhantaragataṃ hoti. Āhāratthañca phareyyāti āhāratthaṃ sādheyyā’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 260) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.260) ‘‘pittaṃ koṭṭhabbhantaragataṃ hotīti bahisarīre byāpetvā ṭhitaṃ abaddhapittaṃ koṭṭhabbhantaragataṃ hoti, tena pittaṃ kupitaṃ hotīti adhippāyo’’ti vuttaṃ.
在五药说中,依『诸比库,我允许彼五药,于时受取、于时受用』之语,为秋季病所触之诸比库,所饮粥亦呕出,所食饭亦呕出,彼等因此而消瘦、粗糙、恶色、生黄白色、身现筋脉。对彼等,凡既是药亦被认为是药,且达到世间食物之义,而不显现粗食者。于此有五药。即:酥油、生酥、油、蜂蜜、糖浆。彼等药,于时受取、于时受用允许。于此『秋季病者,秋季时生起之胆汁病。于彼时,即使以雨水亦沐浴,亦践踏泥泞,时时病亦剧烈,因此彼等之胆汁入于腹内。达到食物之义者,成就食物之义』,于注疏中如是说。于《疑惑消除》中说:『胆汁入于腹内者,遍布于外身而住之未结合胆汁入于腹内,因此胆汁激动,此为意趣』。
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 260) ‘‘yaṃ bhesajjañceva assāti parato ‘tadubhayena bhiyyosomattāya kisā hontī’tiādinā virodhadassanato nidānānapekkhaṃ yathālābhavasena vuttanti veditabbaṃ. Yathānidānaṃ kasmā na vuttanti ce? Tadaññāpekkhādhippāyato. Sabbabuddhakālepi hi sappiādīnaṃ sattāhakālikabhāvāpekkhoti. Tathā vacanena bhagavato adhippāyo. Teneva ‘āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā’ti vuttaṃ. Tathā hi kāle paṭiggahetvā kāle paribhuñjitunti ettha ca kālaparicchedo na kato, kutoyeva pana labbhā tadaññāpekkhādhippāyo bhagavatā mūlabhesajjādīni tāni paṭiggahetvā yāvajīvanti kālaparicchedo. Yaṃ pana ‘anujānāmi, bhikkhave, tāni bhesajjāni kāle paṭiggahetvā kāle paribhuñjitu’nti (mahāva. 260) vacanaṃ, taṃ ‘sannidhiṃ katvā aparāparasmiṃ divase kāle eva paribhuñjituṃ anujānāmī’ti adhippāyato vuttanti veditabbaṃ. Aññathā atisayattā bhagavato ‘yaṃ bhesajjañceva assā’tiādivitakkuppādo na sambhavati. Paṇītabhojanānumatiyā pasiddhattā ābādhānurūpasappāyāpekkhāya vuttānīti ce? Tañca na, ‘bhiyyosomattāyā’ti kisādibhāvāpattidassanato. Yathā ucchurasaṃ upādāya phāṇitanti vuttaṃ, tathā navanītaṃ upādāya sappīti vattabbato navanītaṃ visuṃ na vattabbanti ce? Na visesadassanādhippāyato. Yathā phāṇitaggahaṇena siddhepi parato ucchuraso visuṃ anuññāto ucchusāmaññato guḷodakaṭṭhāne ṭhapanādhippāyato, tathā navanīte visesavidhidassanādhippāyato navanītaṃ visuṃ anuññātanti veditabbaṃ. Visesavidhi panassa bhesajjasikkhāpadaṭṭhakathāvasena (pārā. aṭṭha. 2.619-621) veditabbo. Vuttañhi tattha ‘pacitvā sappiṃ katvā paribhuñjitukāmena adhotampi pacituṃ vaṭṭatī’ti. Tattha sappi pakkāva hoti, nāpakkā, tathā phāṇitampi. Navanītaṃ apakkamevā’’tiādi.
于《金刚智疏》中:『凡既是药者,从后文「以彼二者更加而消瘦」等显示矛盾,应知不依因缘、依所得而说。为何不依因缘而说?依期待其他之意趣。于一切佛时,期待酥油等之七日药性。世尊之意趣以如是语。正因此说「达到食物之义,而不显现粗食」。如是于「于时受取、于时受用」此处,未作时分限定,然从何处可得?世尊期待其他之意趣,受取根药等彼等「终生」为时分限定。然「诸比库,我允许彼等药,于时受取、于时受用」之语,应知依「我允许蓄藏后,于后后日仅于时受用」之意趣而说。否则,因超越故,世尊「凡既是药」等思惟之生起不可能。因允许精妙食物而明显,依期待适合病之适宜而说?此亦非,因显示「更加」消瘦等状态之到达。如依甘蔗汁而说糖浆,如是应依生酥而说酥油,生酥不应单独说?非,依显示差别之意趣。如以糖浆之取虽已成就,从后甘蔗汁单独被允许,依甘蔗之共性,以置于糖水处之意趣,如是于生酥,依显示差别规定之意趣,应知生酥单独被允许。然其差别规定,应依药学处注疏而知。于彼处说:「煮后作酥而欲受用者,未洗者亦允许煮」。于此酥是煮者,非未煮,如是糖浆亦然。生酥仅是未煮』等。
Dutiyabhesajjakathā第二药之论
Dutiyabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitu’’nti (mahāva. 261) vacanato ‘‘tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjantānaṃ tesaṃ bhikkhūnaṃ yānipi tāni pākatikāni lūkhāni bhojanāni, tāni nacchādenti, pageva senesitāni. Te tena ceva sāradikena ābādhena phuṭṭhā iminā ca bhattācchādakena tadubhayena bhiyyosomattāya kisā hontī’’ti imasmiṃ vatthusmiṃ kālepi vikālepīti anuññātattā vikālepi paribhuñjituṃ vaṭṭati. Tattha ‘‘nacchādentīti na jīranti, na vātarogaṃ paṭippassambhetuṃ sakkonti. Senesitānīti siniddhāni. Bhattācchādakenāti bhattaṃ arocikenā’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 261) vuttaṃ, ṭīkāsu (sārattha. ṭī. mahāvagga 3.261; vi. vi. ṭī. mahāvagga 2.261-262) pana ‘‘nacchādentīti ruciṃ na uppādentī’’ti ettakameva vuttaṃ, mahāvibhaṅge (pārā. 622) pana ‘‘yāni kho pana tāni gilānānaṃ bhikkhūnaṃ paṭisāyanīyāni bhesajjāni. Seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ, tāni paṭiggahetvā sattāhaparamaṃ sannidhikārakaṃ paribhuñjitabbāni, taṃ atikkāmayato nissaggiyaṃ pācittiya’’nti vacanato imesaṃ pañcabhesajjānaṃ sattāhakālikabhāvo veditabbo, idha pana aṭṭhuppattivasena vuttoti.
在第二药说中,依『诸比库,我允许彼五药,受取后,于时亦于非时亦受用』之语,『彼五药,于时受取、于时受用之彼等比库,凡彼等平常粗糙之食物,不能消化,何况油腻者。彼等既为彼秋季病所触,又以此食物不消化,以彼二者更加而消瘦』,于此事中,因允许于时亦于非时,于非时亦允许受用。于此『不能消化者,不消化,不能平息风病。油腻者,油腻。食物不消化者,以食物不美味』,于注疏中如是说。然于诸疏中仅说『不能消化者,不生起欲乐』如此而已。然于《大分别》中,依『凡彼等病比库之适宜药。即:酥油、生酥、油、蜂蜜、糖浆,受取彼等后,最多七日蓄藏应受用,超越彼者,尼萨耆亚巴吉帝亚』之语,应知此五药之七日药性。然于此处,依注释之生起而说。
Vasābhesajjakathā雨季药之论
Vasābhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, vasāni bhesajjāni acchavasaṃ macchavasaṃ susukāvasaṃ sūkaravasaṃ gadrabhavasaṃ kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjituṃ. Vikāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, tañce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ vikāle saṃsaṭṭhaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ, tañce paribhuñjeyya, anāpattī’’ti (mahāva. 262). Tattha ‘‘kāle paṭiggahitantiādīsu majjhanhike avītivatte paṭiggahetvā pacitvā parissāvetvā cāti attho. Telaparibhogena paribhuñjitunti sattāhakālikatelaparibhogena paribhuñjitu’’nti aṭṭhakathāyaṃ (mahāva. aṭṭha. 262) vuttaṃ, ṭīkāsu (sārattha. ṭī. mahāvagga 3.262; vi. vi. ṭī. mahāvagga 2.261-262) pana ‘‘susukāti samudde bhavā ekā macchajāti, kumbhilātipi vadanti. Saṃsaṭṭhanti parissāvitaṃ. Telaparibhogenāti sattāhakālikaparibhogaṃ sandhāya vutta’’nti vuttaṃ. Ayamettha saṅkhepo, vitthāro pana heṭṭhā catukālikakathāyaṃ vuttoyeva.
在脂肪药说中:「诸比库,我允许脂肪药——熊脂、鱼脂、鳄脂、猪脂、驴脂,于时内受取、于时内煎煮、于时内混合,以油之受用而受用。诸比库,若于非时受取、于非时煎煮、于非时混合,若受用彼者,犯三恶作。诸比库,若于时内受取、于非时煎煮、于非时混合,若受用彼者,犯二恶作。诸比库,若于时内受取、于时内煎煮、于非时混合,若受用彼者,犯一恶作。诸比库,若于时内受取、于时内煎煮、于时内混合,若受用彼者,无犯。」其中,在「于时内受取」等语中,义为:于正午未过时受取后煎煮、滤清。「以油之受用而受用」者,在义注中说:「以七日药油之受用而受用。」但在复注中说:「『鳄』者,海中所生之一种鱼类,亦称为鳄鱼。『混合』者,已滤清。『以油之受用』者,指向七日药受用而说。」此为此处之略说,详说则于下文四时药说中已说。
Mūlabhesajjakathā根药之论
Mūlabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, mūlāni bhesajjāni, haliddiṃ siṅgiveraṃ vacaṃ vacattaṃ ativisaṃ kaṭukarohiṇiṃ usīraṃ bhaddamuttakaṃ, yāni vā panaññānipi atthi mūlāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā’’ti. Tattha vacattanti setavacaṃ. Sesaṃ heṭṭhā vuttameva.
在根药说中:「诸比库,我允许根药——姜黄、生姜、菖蒲、白菖蒲、乌头、黑种草根、香根、善出根,以及其他任何根药,既不达副食之副食性,亦不达主食之主食性者,受取彼等后,尽形寿持有,有因缘时受用。无因缘而受用者,犯恶作。」其中,「白菖蒲」者,白色菖蒲。其余于下文已说。
Piṭṭhabhesajjakathā粉药之论
Piṭṭhabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, nisadaṃ nisadapotaka’’nti (mahāva. 263) vacanato pisitehi cuṇṇakatehi mūlabhesajjehi atthe sati nisadañca nisadapotakañca pariharituṃ vaṭṭati. Tattha nisadaṃ nisadapotakanti pisanasilā ca pisanapoto ca. Nisadanti pisanti cuṇṇavicuṇṇaṃ karonti mūlabhesajjādayo etthāti nisadaṃ, pisanasilā. Nisadanti pisanti cuṇṇavicuṇṇaṃ karonti mūlabhesajjādayo etenāti nisadaṃ, posetabboti poto, dārako. Khuddakappamāṇatāya poto viyāti poto, nisadañca taṃ poto cāti nisadapoto, taṃ nisadapotakaṃ. Nipubbasada cuṇṇakaraṇeti dhātu.
在粉药说中,从「诸比库,我允许研磨石、研磨杵」之语,有因缘时,持有以肉质根药制成粉末之研磨石与研磨杵是允许的。其中,「研磨石、研磨杵」者,研磨石与研磨杵。「研磨石」者,『于此研磨』,制作根药等之粉末与细粉,故为研磨石,即研磨石。「研磨杵」者,『以此研磨』,制作根药等之粉末与细粉,故为研磨杵。「应养育」者为杵,即儿童。因其尺寸小如杵,故为杵。研磨石与彼杵,故为研磨杵,即研磨杵。「研磨制粉」为词根。
Kasāvabhesajjakathā煎汁药之论
Kasāvabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, kasāvāni bhesajjāni nimbakasāvaṃ kuṭajakasāvaṃ paṭolakasāvaṃ phaggavakasāvaṃ nattamālakasāvaṃ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ, asati paccaye paribhuñjantassa āpatti dukkaṭassā’’ti (mahāva. 263) vacanato tānipi kasāvabhesajjāni paṭiggahetvā yāvajīvaṃ pariharituṃ sati paccaye paribhuñjituṃ vaṭṭati. Tattha phaggavanti latājāti. Nattamālanti karañjaṃ. ‘‘Kasāvehīti tacādīni udake tāpetvā gahitaūsarehī’’ti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.263) vuttaṃ.
在煎汁药说中:「诸比库,我允许煎汁药——苦楝煎汁、象牙树煎汁、蛇瓜煎汁、黄麻煎汁、印度紫檀煎汁,以及其他任何煎汁药,既不达副食之副食性,亦不达主食之主食性者,受取彼等后,尽形寿持有,有因缘时受用,无因缘而受用者,犯恶作。」从此语,受取彼等煎汁药后,尽形寿持有,有因缘时受用是允许的。其中,「黄麻」者,藤类植物。「印度紫檀」者,水黄皮。在《疑惑消除》中说:「『以煎汁』者,以树皮等在水中煮沸后取得之汁液。」
Paṇṇabhesajjakathā叶药之论
Paṇṇabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, paṇṇāni bhesajjāni nimbapaṇṇaṃ kuṭajapaṇṇaṃ paṭolapaṇṇaṃ nattamālapaṇṇaṃ phaggavapaṇṇaṃ sulasipaṇṇaṃ kappāsapaṇṇaṃ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ, asati paccaye paribhuñjantassa āpatti dukkaṭassā’’ti (mahāva. 263) vacanato khādanīyabhojanīyatthaṃ apharantāni tānipi paṇṇāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ vaṭṭati. Acchavasantiādīsu nissaggiyavaṇṇanāyaṃ (pārā. aṭṭha. 2.623) vuttanayeneva attho veditabbo. Mūlabhesajjādivinicchayopi khuddakavaṇṇanāyaṃ vuttoyeva, tasmā idha yaṃ yaṃ pubbe avuttaṃ, taṃ tadeva vaṇṇayissāma.
在叶药说中:「诸比库,我允许叶药——苦楝叶、象牙树叶、蛇瓜叶、印度紫檀叶、黄麻叶、罗勒叶、棉花叶,以及其他任何叶药,既不达副食之副食性,亦不达主食之主食性者,受取彼等后,尽形寿持有,有因缘时受用,无因缘而受用者,犯恶作。」从此语,不达副食主食性之彼等叶药,受取后尽形寿持有,有因缘时受用是允许的。在「熊脂」等语中,义应以尼萨耆亚解释中所说之方式理解。根药等之抉择亦于小品解释中已说,因此此处仅解释前所未说者。
Phalabhesajjakathā果药之论
Phalabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, phalāni bhesajjāni biḷaṅgaṃ pippaliṃ maricaṃ harītakaṃ vibhītakaṃ āmalakaṃ goṭṭhaphalaṃ, yāni vā panaññānipi atthi phalāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ, asati paccaye paribhuñjantassa āpatti dukkaṭassā’’ti (mahāva. 263) vacanato khādanīyabhojanīyatthaṃ apharantāni tāni phalāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjitumpi vaṭṭati.
在果药说中:「诸比库,我允许果药——荜茇、荜拨、胡椒、诃黎勒、毗黎勒、余甘子、牛膝果,以及其他任何果药,既不达副食之副食性,亦不达主食之主食性者,受取彼等后,尽形寿持有,有因缘时受用,无因缘而受用者,犯恶作。」从此语,不达副食主食性之彼等果药,受取后尽形寿持有,有因缘时受用亦是允许的。
Jatubhesajjakathā树脂药之论
Jatubhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, jatūni bhesajjāni hiṅguṃ hiṅgujatuṃ hiṅgusipāṭikaṃ takaṃ takapattiṃ takapaṇṇiṃ sajjulasaṃ, yāni vā panaññānipi atthi jatūni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ, asati paccaye paribhuñjantassa āpatti dukkaṭassā’’ti (mahāva. 263) vacanato tāni jatūni bhesajjāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ vaṭṭati. Tattha hiṅguhiṅgujatuhiṅgusipāṭikā hiṅgujātiyoyeva. Takatakapattitakapaṇṇayo lākhājātiyo.
在树脂药论中,「诸比库,我允许树脂药:兴渠、兴渠脂、兴渠皮、答咖、答咖叶、答咖片、萨朱喇萨,以及其他任何树脂药,既不属于副食而达到副食之义,也不属于主食而达到主食之义者,受取后终生持有,有因缘时受用,无因缘而受用者犯恶作」,依此语,受取彼等树脂药后,终生持有,有因缘时受用,是允许的。其中,兴渠、兴渠脂、兴渠皮,皆是兴渠种类。答咖、答咖叶、答咖片,是紫胶种类。
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 263) pana ‘‘hiṅgujatu nāma hiṅgurukkhassa daṇḍapallavapavāḷapākanipphannā. Hiṅgusipāṭikā nāma tassa mūlasākhapākanipphannā. Takaṃ nāma tassa rukkhassa tacapākodakaṃ. Takapattīti tassa pattapākodakaṃ. Takapaṇṇīti tassa phalapākodakaṃ. Atha vā ‘takaṃ nāma lākhā. Takapattīti kittimalohasākhā . Takapaṇṇīti pakkalākhā’ti likhitaṃ. Sati paccayeti ettha satipaccayatā gilānāgilānavasena dvidhā veditabbā. Vikālabhojanasikkhāpadassa hi anāpattivāre yāmakālikādīnaṃ tiṇṇampi avisesena satipaccayatā vuttā. Imasmiṃ khandhake ‘anujānāmi, bhikkhave, gilānassa guḷaṃ agilānassa guḷodakaṃ. Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṃ, agilānassa udakasambhinna’nti (mahāva. 273) vuttaṃ, tasmā siddhaṃ ‘satipaccayatā gilānāgilānavasena duvidhā’ti, aññathā asati paccaye guḷodakādi āpajjati, tato ca pāḷivirodho. Āhāratthanti āhārapayojanaṃ, āhārakiccayāpananti atthoti ca. Telaparibhogenāti sattāhakālikaparibhogena. Piṭṭhehīti pisitatelehi. Koṭṭhaphalanti koṭṭharukkhassa phalaṃ, madanaphalaṃ vāti ca likhita’’nti vuttaṃ.
然而在瓦基拉佛智复注中说:「兴渠脂者,是兴渠树的枝、嫩叶、新芽煮出之物。兴渠皮者,是其根、枝煮出之物。答咖者,是该树皮煮出之水。答咖叶者,是其叶煮出之水。答咖片者,是其果煮出之水。或者,『答咖者,是紫胶。答咖叶者,是树脂铜枝。答咖片者,是熟紫胶』,如此记载。有因缘者,此处有因缘性应依病者与非病者二种而知。因为在非时食学处的无犯场合中,对于时限药等三者无差别地说有因缘性。在此篇集中说:『诸比库,我允许病者糖,非病者糖水。诸比库,我允许病者盐酸粥,非病者水混合』,因此成立『有因缘性依病者与非病者二种』,否则无因缘时糖水等成犯,由此与圣典相违。为食义者,是食之目的,是食之作用之维持之义。以油受用者,是以七日限药受用。以粉者,是以研磨油。果德帕喇者,是果德帕树之果,或是马德那果,如此记载。」
Loṇabhesajjakathā盐药之论
Loṇabhesajjakathāyaṃ ‘‘anujānāmi, bhikkhave, loṇāni bhesajjāni sāmuddikaṃ kāḷaloṇaṃ sindhavaṃ ubbhidaṃ bilaṃ, yāni vā panaññānipi atthi loṇāni bhesajjāni neva khādanīye khādanīyatthaṃ pharanti, na bhojanīye bhojanīyatthaṃ pharanti, tāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ, asati paccaye paribhuñjantassa āpatti dukkaṭassā’’ti (mahāva. 263) vacanato tāni loṇāni paṭiggahetvā yāvajīvaṃ pariharituṃ, sati paccaye paribhuñjituṃ vaṭṭati. Tattha sāmuddanti samuddatīre vālukaṃ viya santiṭṭhati. Kāḷaloṇanti pakatiloṇaṃ. Sindhavanti setavaṇṇaṃ pabbate uṭṭhahati. Ubbhidanti bhūmito aṅkuraṃ viya uṭṭhahati. Bilanti dabbasambhārehi saddhiṃ pacitaṃ, taṃ rattavaṇṇaṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.263) pana ‘‘ubbhidaṃ nāma ūsarapaṃsumaya’’nti vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.263) pana ‘‘ubbhidanti ūsarapaṃsumayaṃ loṇaṃ. Bilanti loṇaviseso’’ti vuttaṃ. Vajirabuddhiṭīkāyampi tatheva vuttaṃ.
在盐药论中,「诸比库,我允许盐药:海盐、黑盐、辛德瓦、伍比德、比喇,以及其他任何盐药,既不属于副食而达到副食之义,也不属于主食而达到主食之义者,受取后终生持有,有因缘时受用,无因缘而受用者犯恶作」,依此语,受取彼等盐后,终生持有,有因缘时受用,是允许的。其中,海盐者,在海岸如沙般存在。黑盐者,是自然盐。辛德瓦者,白色,在山中生起。伍比德者,从地中如芽般生起。比喇者,与药材一起煮成,是红色。然而在义明复注中说:「伍比德者,是碱土沙质」。在疑惑消除复注中说:「伍比德者,是碱土沙质盐。比喇者,是盐之特种」。在瓦基拉佛智复注中也如此说。
Cuṇṇakathā粉末之论
Cuṇṇakathāyaṃ ‘‘anujānāmi, bhikkhave, yassa kaṇḍu vā pīḷakā vā assāvo vā thullakacchu vā ābādho kāyo vā duggandho cuṇṇāni bhesajjāni, agilānassa chakaṇaṃ mattikaṃ rajananippakkaṃ. Anujānāmi, bhikkhave, udukkhalaṃ musala’’nti (mahāva. 264). ‘‘Kāyo vā duggandhoti kassaci assādīnaṃ viya kāyagandho hoti, tassapi sirīsakosumbādicuṇṇāni vā gandhacuṇṇāni vā sabbāni vaṭṭanti. Chakaṇanti gomayaṃ. Rajananippakkanti rajanakasaṭaṃ, pākatikacuṇṇampi koṭṭetvā udakena temetvā nhāyituṃ vaṭṭati, etampi rajananippakkasaṅkhameva gacchatī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 264) vuttaṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.264) pana ‘‘chakaṇanti gomayaṃ. Pākatikacuṇṇaṃ nāma apakkakasāvacuṇṇaṃ. Tena ṭhapetvā gandhacuṇṇaṃ sabbaṃ vaṭṭatīti vadantī’’ti vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. mahāvagga 2.264-265) ‘‘chakaṇanti gomayaṃ. Pākatikacuṇṇanti apakkakasāvacuṇṇaṃ, gandhacuṇṇaṃ pana na vaṭṭatī’’ti vuttaṃ. Vajirabuddhiṭīkāyampi (vajira. ṭī. mahāvagga 264) ‘‘chakaṇanti gomayaṃ. Pākatikacuṇṇaṃ nāma apakkakasāvacuṇṇaṃ. Tena ṭhapetvā gandhacuṇṇaṃ sabbaṃ vaṭṭatīti vadantī’’ti vuttaṃ. ‘‘Anujānāmi, bhikkhave, cuṇṇacālini’’nti (mahāva. 264) vacanato gilānānaṃ bhikkhūnaṃ cuṇṇehi bhesajjehi cālitehi atthe sati cuṇṇacālinī vaṭṭati. ‘‘Anujānāmi, bhikkhave, dussacālini’’nti (mahāva. 264) vacanato saṇhehi cuṇṇehi atthe sati dussacālinī vaṭṭati . ‘‘Cuṇṇacālininti udukkhale koṭṭitacuṇṇaparissāvani’’nti vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.264-265) vuttaṃ. Vajirabuddhiṭīkāyampi (vajira. ṭī. mahāvagga 264) ‘‘cālitehīti parissāvitehī’’ti vuttaṃ.
在粉药论中,「诸比库,我允许有疥癣、疮疱、流脓、粗疥癣、身病或身臭者粉药,非病者牛粪灰、黏土、染料渣。诸比库,我允许臼、杵」。「身臭者,某人如马等有身体气味,对他也允许一切西利萨花粉、红花粉等或香粉。牛粪灰者,是牛粪。染料渣者,是染料滓,普通粉也可捣碎后以水浸湿沐浴,这也归入染料渣之数」,在注疏中如此说。然而在义明复注中说:「牛粪灰者,是牛粪。普通粉者,是未煮袈裟粉。除此之外,一切香粉都允许,如此说」。疑惑消除复注也说:「牛粪灰者,是牛粪。普通粉者,是未煮袈裟粉,但香粉不允许」。在瓦基拉佛智复注中也说:「牛粪灰者,是牛粪。普通粉者,是未煮袈裟粉。除此之外,一切香粉都允许,如此说」。「诸比库,我允许粉筛」,依此语,对病比库以粉药筛过,有需要时,粉筛是允许的。「诸比库,我允许布筛」,依此语,以细粉,有需要时,布筛是允许的。「粉筛者,是在臼中捣碎之粉的滤器」,疑惑消除复注如此说。在瓦基拉佛智复注中也说:「筛过者,是滤过」。
Amanussikābādhakathā非人恼害之论
Amanussikābādhakathāyaṃ ‘‘anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakamaṃsalohita’’nti (mahāva. 264) vacanato yassa bhikkhuno āmakamaṃsaṃ khāditassa āmakalohitaṃ pivitassa so amanussābādho paṭippassambhati, tassa anāpatti. Tattha āmakamaṃsañca khādi, āmakalohitañca pivīti na taṃ bhikkhu khādi, na pivi, amanusso khāditvā ca pivitvā ca pakkanto. Tena vuttaṃ ‘‘tassa so amanussikābādho paṭippassambhī’’ti.
在非人病论中,「诸比库,我允许非人病时生肉、生肉血」,依此语,对某比库,食生肉、饮生血后,彼非人病平息者,无犯。其中,食生肉且饮生血者,非彼比库食、非彼饮,是非人食后且饮后离去。因此说「对他彼非人病平息」。
Añjanakathā眼药之论
Añjanakathāyaṃ ‘‘anujānāmi, bhikkhave, añjanaṃ kāḷañjanaṃ rasañjanaṃ sotañjanaṃ gerukaṃ kapalla’’nti (mahāva. 265) vacanato bhikkhūnaṃ cakkhuroge sati añjanādīni vaṭṭanti. Tattha ‘‘añjananti sabbasaṅgāhikavacanametaṃ. Kāḷañjananti ekā añjanajāti. Rasañjananti nānāsambhārehi kataṃ. Sotañjananti nadīsotādīsu uppajjanakaañjanaṃ. Geruko nāma suvaṇṇageruko. Kapallanti dīpasikhato gahitamasī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 264) vuttaṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.265) ‘‘suvaṇṇagerukoti suvaṇṇatutthādī’’ti vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. mahāvagga 2.264-265) tatheva vuttaṃ. ‘‘Anujānāmi, bhikkhave, candanaṃ tagaraṃ kāḷānusāriyaṃ tālīsaṃ bhaddamuttaka’’nti (mahāva. 265) vacanato añjanūpapisanehi atthe sati imāni candanādīni vaṭṭanti. Tattha ‘‘candananti lohitacandanādikaṃ yaṃ kiñci candanaṃ. Tagarādīni pākaṭāni. Aññānipi nīluppalādīni vaṭṭantiyeva. Añjanūpapisanehīti añjanehi saddhiṃ ekato pisitabbehi. Na hi kiñci añjanūpapisanaṃ na vaṭṭatī’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 264) ṭīkāyaṃ (sārattha. ṭī. mahāvagga 3.265) pana ‘‘añjanūpapisananti añjanatthāya upapisitabbaṃ yaṃ kiñci cuṇṇajātī’’ti vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.264-265) pana ‘‘pāḷiyaṃ añjanūpapisananti añjane upanetuṃ pisitabbabhesajja’’nti vuttaṃ.
在眼药论中,「诸比库,我允许眼药:黑眼药、汁眼药、流眼药、黄土、灯烟」,依此语,诸比库有眼病时,眼药等是允许的。其中,「眼药者,是总摄之语。黑眼药者,是一种眼药类。汁眼药者,是以种种材料制成。流眼药者,是在河流等中生起之眼药。黄土者,是金黄土。灯烟者,是从灯焰取得之烟灰」,在注疏中如此说。在义明复注中说:「金黄土者,是金色硫酸铜等」。疑惑消除复注也如此说。「诸比库,我允许檀香、答嘎喇、黑阿努萨利亚、答离萨、跋德玛木德咖」,依此语,以眼药辅助研磨,有需要时,这些檀香等是允许的。其中,「檀香者,是红檀香等任何檀香。答嘎喇等是明显的。其他青莲花等也都允许。眼药辅助研磨者,是应与眼药一起研磨。因为没有任何眼药辅助研磨不允许」,在注疏中如此说。然而在复注中说:「眼药辅助研磨者,为眼药之故应研磨之任何粉类」。疑惑消除复注说:「圣典中眼药辅助研磨者,是为接近眼药应研磨之药」。
‘‘Anujānāmi, bhikkhave, añjani’’nti (mahāva. 265) vacanato añjanaṭhapanaṭṭhānaṃ vaṭṭati. ‘‘Na, bhikkhave, uccāvacā añjanī dhāretabbā, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṃ dantamayaṃ visāṇamayaṃ naḷamayaṃ veḷumayaṃ kaṭṭhamayaṃ jatumayaṃ lohamayaṃ saṅkhanābhimaya’’nti (mahāva. 265) vacanato etāni kappiyāni. Tattha aṭṭhimayanti manussaṭṭhiṃ ṭhapetvā avasesaaṭṭhimayaṃ. Dantamayanti hatthidantādisabbadantamayaṃ. Visāṇamayepi akappiyaṃ nāma natthi. Naḷamayādayo ekantakappiyāyeva.
由「诸比库,我允许眼药」之语,眼药盒是允许的。由「诸比库,不应持用种种眼药盒,若持用者,犯恶作。诸比库,我允许骨制的、牙制的、角制的、芦苇制的、竹制的、木制的、树脂制的、铜制的、螺钿制的」之语,这些是允许的。其中「骨制的」者,除人骨外,其余骨制的。「牙制的」者,象牙等一切牙制的。「角制的」中也无不允许者。「芦苇制的」等完全是允许的。
‘‘Anujānāmi, bhikkhave, apidhāna’’nti (mahāva. 265) vacanato añjanīapidhānampi vaṭṭati. ‘‘Anujānāmi, bhikkhave, suttakena bandhitvā añjaniyā bandhitu’’nti (mahāva. 265) vacanato apidhānaṃ suttakena bandhitvā añjaniyā bandhitabbaṃ. ‘‘Anujānāmi, bhikkhave, suttakena sibbetu’’nti (mahāva. 265) vacanato apatanatthāya añjanīsuttakena sibbetuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, añjanisalāka’’nti (mahāva. 265) vacanato añjanisalākampi vaṭṭati. ‘‘Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṃ…pe… saṅkhanābhimaya’’nti (mahāva. 265) vacanato etāyeva añjanisalākā vaṭṭanti. ‘‘Anujānāmi, bhikkhave, salākaṭṭhāniya’’nti (mahāva. 265) vacanato añjanisalākaṭṭhāniyampi vaṭṭati. Tattha salākaṭṭhāniyanti yattha salākaṃ odahanti, taṃ susiradaṇḍakaṃ vā thavikaṃ vā anujānāmīti attho. ‘‘Anujānāmi, bhikkhave, añjanitthavika’’nti (mahāva. 265) vacanato thavikampi vaṭṭati. ‘‘Anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttaka’’nti (mahāva. 265) vacanato añjanitthavikāya aṃse lagganatthāya aṃsabaddhakampi bandhanasuttakampi vaṭṭati.
由「诸比库,我允许盖」之语,眼药盒盖也是允许的。由「诸比库,我允许用线绳系于眼药盒」之语,盖应用线绳系于眼药盒。由「诸比库,我允许用线绳缝」之语,为不脱落之故,用眼药盒线绳缝是允许的。由「诸比库,我允许眼药棒」之语,眼药棒也是允许的。由「诸比库,不应持用种种眼药棒,若持用者,犯恶作。诸比库,我允许骨制的……乃至……螺钿制的」之语,这些眼药棒是允许的。由「诸比库,我允许棒座」之语,眼药棒座也是允许的。其中「棒座」者,于其中放置棒者,我允许那有孔的杖或袋,此为其义。由「诸比库,我允许眼药袋」之语,袋也是允许的。由「诸比库,我允许肩带、系绳」之语,为使眼药袋挂于肩上之故,肩带与系绳也是允许的。
Natthukathā鼻药之论
Natthukathāyaṃ ‘‘anujānāmi, bhikkhave, muddhani telaka’’nti (mahāva. 266) vacanato sīsābhitāpassa bhikkhuno muddhani telaṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, natthukamma’’nti (mahāva. 266) vacanato nakkhamanīye sati natthukammaṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, natthukaraṇi’’nti (mahāva. 266) vacanato natthuyā agaḷanatthaṃ natthukaraṇī vaṭṭati. ‘‘Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṃ…pe… saṅkhanābhimaya’’nti (mahāva. 266) vacanato etāyeva natthukaraṇiyo vaṭṭanti. ‘‘Anujānāmi, bhikkhave, yamakanatthukaraṇi’’nti (mahāva. 266) vacanato natthu visamaṃ āsiñcayanti ce, yamakanatthukaraṇiṃ dhāretabbaṃ. Tattha yamakanatthukaraṇinti samaso tāhi dvīhi panāḷikāhi ekaṃ natthukaraṇiṃ.
在鼻药事中,由「诸比库,我允许头上油」之语,对头热的比库,头上油是允许的。由「诸比库,我允许鼻药」之语,当不能排出时,鼻药是允许的。由「诸比库,我允许鼻药器」之语,为使鼻药不流出之故,鼻药器是允许的。由「诸比库,不应持用种种鼻药器,若持用者,犯恶作。诸比库,我允许骨制的……乃至……螺钿制的」之语,这些鼻药器是允许的。由「诸比库,我允许双管鼻药器」之语,若鼻药灌注不均时,应持用双管鼻药器。其中「双管鼻药器」者,由那两根管子平等地成为一个鼻药器。
Dhūmanettakathā烟管之论
Dhūmanettakathāyaṃ ‘‘anujānāmi, bhikkhave, dhūmaṃ pātu’’nti (mahāva. 266) vacanato yamakanatthukaraṇiyā nakkhamanīye sati dhūmaṃ pātuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, dhūmanetta’’nti (mahāva. 266) vacanato tameva vaṭṭiṃ ālimbetvā pivanapaccayā kaṇṭhe dahantena dhūmanettadhūmo pivitabbo. ‘‘Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṃ…pe… saṅkhanābhimaya’’nti (mahāva. 266) vacanato etāni eva dhūmanettāni dhāretabbāni. ‘‘Anujānāmi , bhikkhave, apidhāna’’nti (mahāva. 266) vacanato pāṇakādiappavisanatthaṃ dhūmanettatthavikampi vaṭṭati. ‘‘Anujānāmi, bhikkhave, yamakatthavika’’nti (mahāva. 266) vacanato ekato ghaṃsiyamāne sati yamakatthavikaṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, aṃsabaddhakaṃ bandhanasuttaka’’nti (mahāva. 266) vacanato dhūmanettatthavikassa aṃsabaddhabandhanasuttaṃ vaṭṭati.
在烟管事中,由「诸比库,我允许吸烟」之语,当双管鼻药器不能排出时,吸烟是允许的。由「诸比库,我允许烟管」之语,为饮用之缘故,由涂抹那药剂而喉中燃烧者,应以烟管吸烟。由「诸比库,不应持用种种烟管,若持用者,犯恶作。诸比库,我允许骨制的……乃至……螺钿制的」之语,应持用这些烟管。由「诸比库,我允许盖」之语,为使虫等不进入之故,烟管袋也是允许的。由「诸比库,我允许双层袋」之语,当一侧磨损时,双层袋是允许的。由「诸比库,我允许肩带、系绳」之语,烟管袋的肩带系绳是允许的。
Telapākakathā油煎之论
Telapākakathāyaṃ ‘‘anujānāmi, bhikkhave, telapāka’’nti (mahāva. 267) vacanato vātābādhe sati telapāko vaṭṭati. Tattha anujānāmi, bhikkhave, telapākanti yaṃ kiñci bhesajjapakkhittaṃ sabbaṃ anuññātameva hoti. ‘‘Na, bhikkhave, atipakkhittamajjaṃ telaṃ pātabbaṃ, yo piveyya, yathādhammo kāretabbo. Anujānāmi, bhikkhave, yasmiṃ telapāke majjassa na vaṇṇo na gandho na raso paññāyati, evarūpaṃ majjapakkhittaṃ telaṃ pātu’’nti (mahāva. 267) vacanato yasmiṃ telapāke pakkhittassa majjassa vaṇṇo vā gandho vā raso vā na paññāyati, tādisaṃ telaṃ pivitabbaṃ. Tattha atipakkhittamajjānīti ativiya khittamajjāni, bahuṃ majjaṃ pakkhipitvā yojitānīti attho. ‘‘Anujānāmi, bhikkhave, abbhañjanaṃ adhiṭṭhātu’’nti (mahāva. 267) vacanato atipakkhittamajjattā apivitabbe tele sati abbhañjanaṃ adhiṭṭhātuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, tīṇi tumbāni lohatumbaṃ kaṭṭhatumbaṃ phalatumba’’nti (mahāva. 267) vacanato telapakkabhājanāni imāni tīṇi tumbāni vaṭṭanti.
在煮油事中,由「诸比库,我允许煮油」之语,当有风病时,煮油是允许的。其中「诸比库,我允许煮油」者,凡任何投入药物的,一切都是允许的。由「诸比库,不应饮过量投入酒的油,若饮者,应如法处置。诸比库,我允许饮那煮油中酒的色、香、味不显现的,如此投入酒的油」之语,应饮那煮油中所投入的酒的色或香或味不显现的如此油。其中「过量投入酒的」者,极多投入酒的,投入很多酒而调制的,此为其义。由「诸比库,我允许决意为涂药」之语,当油因过量投入酒而不可饮时,决意为涂药是允许的。由「诸比库,我允许三种瓶:铜瓶、木瓶、果瓶」之语,作为煮油容器,这三种瓶是允许的。
Sedakammakathā汗业之论
Sedakammakathāyaṃ ‘‘anujānāmi, bhikkhave, sedakamma’’nti (mahāva. 267) vacanato aṅgavāte sati sedakammaṃ kātuṃ vaṭṭati . Tattha aṅgavātoti hatthapāde vāto. Nakkhamanīyo hoti, ‘‘anujānāmi, bhikkhave, sambhāraseda’’nti (mahāva. 267) vacanato sedakammena nakkhamanīye sati sambhārasedaṃ kātuṃ vaṭṭati. Tattha sambhārasedanti nānāvidhapaṇṇasambhārasedaṃ. Nakkhamanīyo hoti, ‘‘anujānāmi, bhikkhave, mahāseda’’nti (mahāva. 267) vacanato sambhārasedanakkhamanīye sati mahāsedaṃ kātuṃ vaṭṭati. Tattha mahāsedanti mahantaṃ sedaṃ, porisappamāṇaṃ āvāṭaṃ aṅgārānaṃ pūretvā paṃsuvālikādīhi pidahitvā tattha nānāvidhāni vātaharaṇapaṇṇāni santharitvā telamakkhitena gattena tattha nipajjitvā samparivattantena sarīraṃ sedetuṃ anujānāmīti attho. Nakkhamanīyo hoti, ‘‘anujānāmi, bhikkhave, bhaṅgodaka’’nti (mahāva. 267) vacanato mahāsedena nakkhamanīye sati bhaṅgodakaṃ kātuṃ vaṭṭati. Tattha bhaṅgodakanti nānāpaṇṇabhaṅgakuthitaṃ udakaṃ, tehi paṇṇehi ca udakena ca siñcitvā siñcitvā sedetabbo. Nakkhamanīyo hoti, ‘‘anujānāmi, bhikkhave, udakakoṭṭhaka’’nti (mahāva. 267) vacanato bhaṅgodakena nakkhamanīye sati udakakoṭṭhakaṃ kātuṃ vaṭṭati. Tattha udakakoṭṭhakanti udakakoṭṭhe cāṭiṃ vā doṇiṃ vā uṇhodakassa pūretvā tattha pavisitvā sedakammakaraṇaṃ anujānāmīti attho.
在发汗事中,由「诸比库,我允许发汗」之语,当有肢体风病时,作发汗是允许的。其中「肢体风病」者,手足的风病。不能排出,由「诸比库,我允许材料蒸」之语,当以发汗不能排出时,作材料蒸是允许的。其中「材料蒸」者,种种叶材料蒸。不能排出,由「诸比库,我允许大蒸」之语,当材料蒸不能排出时,作大蒸是允许的。其中「大蒸」者,大的蒸,我允许将人身量的坑填满炭火,用沙堆等盖住,在那里铺设种种去风叶,以油涂身躺在那里,翻转身体而发汗,此为其义。不能排出,由「诸比库,我允许煎叶水」之语,当以大蒸不能排出时,作煎叶水是允许的。其中「煎叶水」者,种种叶煎煮的水,应以那些叶与水反复浇洒而发汗。不能排出,由「诸比库,我允许水室」之语,当以煎叶水不能排出时,作水室是允许的。其中「水室」者,我允许在水室中将浴盆或槽填满热水,进入其中而作发汗,此为其义。
Lohitamocanakathā出血之论
Lohitamocanakathāyaṃ ‘‘anujānāmi, bhikkhave, lohitaṃ mocetu’’nti (mahāva. 267) vacanato pabbavāte sati lohitaṃ mocetuṃ vaṭṭati. Tattha pabbavāto hotīti pabbe pabbe vāto vijjhati. Lohitaṃ mocetunti satthakena lohitaṃ mocetuṃ. Nakkhamanīyo hoti, anujānāmi, bhikkhave, lohitaṃ mocetvā visāṇena gāhetunti (mahāva. 267).
在放血说中,依「诸比库,我允许放血」之语,当有脓风时,允许放血。其中「有脓风」者,在关节关节处有风侵入也。「放血」者,以刀放血也。若不出来,「诸比库,我允许放血后以角吸取」之语。
Pādabbhañjanakathā足折之论
Pādabbhañjanakathāyaṃ ‘‘anujānāmi, bhikkhave, pādabbhañjana’’nti (mahāva. 267) vacanato pādesu phalitesu pādabbhañjanaṃ pacitabbaṃ. Nakkhamanīyo hoti, ‘‘anujānāmi, bhikkhave, pajjaṃ abhisaṅkharitu’’nti (mahāva. 267) vacanato pādabbhañjanatelena nakkhamanīye sati pajjaṃ abhisaṅkharitabbaṃ. Tattha pajjaṃ abhisaṅkharitunti yena phalitapādā pākatikā honti, taṃ nāḷikerādīsu nānābhesajjāni pakkhipitvā pajjaṃ abhisaṅkharituṃ, pādānaṃ sappāyabhesajjaṃ pacitunti attho.
在足药说中,依「诸比库,我允许足药」之语,当足部龟裂时,应煮足药。若不出来,依「诸比库,我允许制作膏药」之语,当以足药油不出来时,应制作膏药。其中「制作膏药」者,以能使龟裂足恢复正常之物,将椰子等种种药物投入后制作膏药,意为煮足部适宜之药也。
Gaṇḍābādhakathā疮痛之论
Gaṇḍābādhakathāyaṃ ‘‘anujānāmi, bhikkhave, satthakamma’’nti (mahāva. 267) vacanato gaṇḍābādhe sati satthakammaṃ kātabbaṃ. ‘‘Anujānāmi, bhikkhave, kasāvodaka’’nti (mahāva. 267) vacanato kasāvodakena atthe sati kasāvodakaṃ dātabbaṃ. ‘‘Anujānāmi, bhikkhave, tilakakka’’nti (mahāva. 267) vacanato tilakakkena atthe sati tilakakkaṃ dātabbaṃ. Tilakakkena atthoti piṭṭhehi tilehi attho. ‘‘Anujānāmi bhikkhave kabaḷika’’nti (mahāva. 267) vacanato kabaḷikāya atthe sati kabaḷikā dātabbā. Tattha kabaḷikanti vaṇamukhe sattupiṇḍaṃ pakkhipituṃ. ‘‘Anujānāmi, bhikkhave, vaṇabandhanacoḷa’’nti (mahāva. 267) vacanato vaṇabandhanacoḷena atthe sati vaṇabandhanacoḷaṃ dātabbaṃ. ‘‘Anujānāmi, bhikkhave, sāsapakuṭṭena phositu’’nti (mahāva. 267) vacanato sace vaṇo kuṇḍavatī, sāsapakuṭṭena phositabbaṃ. Tattha sāsapakuṭṭenāti sāsapapiṭṭhena.
在肿瘤说中,依「诸比库,我允许刀手术」之语,当有肿瘤时,应作刀手术。依「诸比库,我允许涩水」之语,当有需要涩水时,应给予涩水。依「诸比库,我允许芝麻渣」之语,当有需要芝麻渣时,应给予芝麻渣。「有需要芝麻渣」者,有需要磨碎之芝麻也。依「诸比库,我允许丸药」之语,当有需要丸药时,应给予丸药。其中「丸药」者,将药丸投入伤口也。依「诸比库,我允许伤口包扎布」之语,当有需要伤口包扎布时,应给予伤口包扎布。依「诸比库,我允许以芥子粉涂抹」之语,若伤口如疖,应以芥子粉涂抹。其中「以芥子粉」者,以芥子磨粉也。
‘‘Anujānāmi, bhikkhave, dhūmaṃ kātu’’nti (mahāva. 267) vacanato yadi vaṇo kilijjittha, dhūmaṃ kātuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, loṇasakkharikāya chinditu’’nti (mahāva. 267) vacanato yadi vaḍḍhamaṃsaṃ vuṭṭhāti , chinditabbaṃ. Tattha vaḍḍhamaṃsanti adhikamaṃsaṃ āṇī viya uṭṭhahati. Loṇasakkharikāya chinditunti khārena chindituṃ. ‘‘Anujānāmi, bhikkhave, vaṇatela’’nti (mahāva. 267) vacanato yadi vaṇo na ruhati, vaṇaruhanatelaṃ pacitabbaṃ. ‘‘Anujānāmi, bhikkhave, vikāsikaṃ sabbaṃ vaṇapaṭikamma’’nti (mahāva. 267) vacanato yadi telaṃ gaḷati, vikāsikaṃ dātabbaṃ, sabbaṃ vaṇapaṭikammaṃ kātabbaṃ. Tattha vikāsikanti telarundhanapilotikaṃ. Sabbaṃ vaṇapaṭikammanti yaṃ kiñci vaṇapaṭikammaṃ nāma atthi, sabbaṃ anujānāmīti attho. Mahāvikaṭakathā pubbe vuttāva.
依「诸比库,我允许熏烟」之语,若伤口污染,允许熏烟。依「诸比库,我允许以盐碱切除」之语,若增生肉长出,应切除。其中「增生肉」者,多余之肉如钉般竖立也。「以盐碱切除」者,以碱切除也。依「诸比库,我允许伤口油」之语,若伤口不愈合,应煮伤口愈合油。依「诸比库,我允许止血药及一切伤口处理」之语,若油流出,应给予止血药,应作一切伤口处理。其中「止血药」者,止油流出之棉布也。「一切伤口处理」者,凡有任何名为伤口处理者,我皆允许之,此为其义。大篇说如前已说。
Sāmaṃ gahetvāti idaṃ na kevalaṃ sappadaṭṭhasseva, aññasmimpi daṭṭhavise sati sāmaṃ gahetvā paribhuñjitabbaṃ, aññesu pana kāraṇesu paṭiggahitameva vaṭṭati.
「自己取后」者,此不仅对蛇咬者,对其他咬伤有毒时,亦应自己取后受用,但在其他情况下,仅受取即可。
Visapītakathā饮毒之论
Visapītakathāyaṃ ‘‘anujānāmi, bhikkhave, gūthaṃ pāyetu’’nti (mahāva. 268) vacanato pītavisaṃ bhikkhuṃ gūthaṃ pāyetuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, yaṃ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna paṭiggahetabbo’’ti (mahāva. 268) vacanato tadeva vaṭṭati. Aṭṭhakathāyaṃ (mahāva. aṭṭha. 268) pana na puna paṭiggahetabboti sace bhūmippatto, paṭiggahāpetabbo, appattaṃ pana gahetuṃ vaṭṭati.
在饮毒说中,依「诸比库,我允许饮粪」之语,允许令饮毒之比库饮粪。依「诸比库,我允许正在作时受取者,即已作受取,不应再受取」之语,彼即可。但在义注中「不应再受取」者,若已落地,应令受取,未落者允许取也。
Gharadinnakābādhakathā家施食痛之论
Gharadinnakābādhakathāyaṃ ‘‘anujānāmi, bhikkhave, sītāloḷiṃ pāyetu’’nti (mahāva. 269) vacanato gharadinnakābādhassa bhikkhuno sītāloḷiṃ pāyetuṃ vaṭṭati. Tattha gharadinnakābādhoti vasīkaraṇapāṇakasamuṭṭhitarogo. Ṭīkāyaṃ (sārattha. ṭī. mahāvagga 3.269) pana ‘‘gharadinnakābādho nāma vasīkaraṇatthāya gharaṇiyā dinnabhesajjasamuṭṭhito ābādho. Tenāha ‘vasīkaraṇapāṇakasamuṭṭhitarogo’ti. Ghara-saddo cettha abhedena gharaṇiyā vattamāno adhippeto’’ti vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. mahāvagga 2.267-269) ‘‘gharadinnakābādho nāma gharaṇiyā dinnavasīkaraṇabhesajjasamuṭṭhito ābādho’’ti vuttaṃ. Sītāloḷinti naṅgalena kasantassa phāle laggamattikaṃ udakena āloḷetvā pāyetuṃ anujānāmīti attho.
在家人所给病的故事中,依「诸比库,我允许饮冷泥水」之语,患家人所给病的比库允许饮冷泥水。其中「家人所给病」者,由控制药水所生之病也。然于义疏中说:「『家人所给病』者,名为由家主妇为控制之目的所给药物所生之病。故说『由控制药水所生之病』。此处『家』字不分别地用于家主妇之义。」于疑惑消除义疏中亦说:「『家人所给病』者,名为由家主妇所给控制药所生之病。」「冷泥水」者,以水搅拌附着于耕者犁铧上之泥土而饮,我允许之义也。
Duṭṭhagahaṇikakathā恶取论
Duṭṭhagahaṇikakathāyaṃ ‘‘anujānāmi, bhikkhave, āmisakhāraṃ pāyetu’’nti (mahāva. 269) vacanato duṭṭhagahaṇikassa bhikkhuno āmisakhāraṃ pāyetuṃ vaṭṭati. Tattha duṭṭhagahaṇikoti vipannagahaṇiko, kicchena uccāro nikkhamatīti attho. Āmisakhāranti sukkhodanaṃ jhāpetvā tāya chārikāya paggharitaṃ khārodakaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. mahāvagga 2.267-269) pana ‘‘tāya chārikāya paggharitaṃ khārodakanti parissāvane taṃ chārikaṃ pakkhipitvā udake abhisiñcite tato chārikato heṭṭhā paggharitaṃ khārodaka’’nti vuttaṃ.
在坏消化病的故事中,依「诸比库,我允许饮肉汁灰水」之语,患坏消化病的比库允许饮肉汁灰水。其中「坏消化病」者,消化败坏者,粪便艰难排出之义也。「肉汁灰水」者,烧干饭后,以其灰烬滤过之碱水也。然于疑惑消除义疏中说:「『以其灰烬滤过之碱水』者,于滤器中投入其灰烬,以水浇灌,从灰烬下方滤过之碱水。」
Paṇḍurogābādhakathā黄疸病论
Paṇḍurogābādhakathāyaṃ ‘‘anujānāmi, bhikkhave, muttaharītakaṃ pāyetu’’nti (mahāva. 269) vacanato paṇḍurogābādhassa bhikkhuno muttaharītakaṃ pāyetuṃ vaṭṭati. Tattha muttaharītakanti gomuttaparibhāvitaṃ harītakaṃ.
在黄疸病的故事中,依「诸比库,我允许饮尿诃梨勒」之语,患黄疸病的比库允许饮尿诃梨勒。其中「尿诃梨勒」者,以牛尿浸润之诃梨勒也。
Chavidosābādhakathā皮肤病论
Chavidosābādhakathāyaṃ ‘‘anujānāmi, bhikkhave, gandhālepaṃ kātu’’nti (mahāva. 269) vacanato chavidosābādhassa bhikkhuno gandhālepaṃ kātuṃ vaṭṭati.
在皮肤病的故事中,依「诸比库,我允许作香涂」之语,患皮肤病的比库允许作香涂。
Abhisannakāyakathā肿胀身论
Abhisannakāyakathāyaṃ ‘‘anujānāmi, bhikkhave, virecanaṃ pātu’’nti (mahāva. 269) vacanato abhisannakāyassa bhikkhuno virecanaṃ pātuṃ vaṭṭati. Tattha abhisannakāyoti ussannadosakāyo. Acchakañjiyā attho hoti, ‘‘anujānāmi, bhikkhave, acchakañjiya’’nti (mahāva. 269) vacanato acchakañjiyaṃ pātuṃ vaṭṭati. Tattha acchakañjiyanti taṇḍulodakamaṇḍo. Akaṭayūsena attho hoti, ‘‘anujānāmi, bhikkhave, akaṭayūsa’’nti (mahāva. 269) vacanato akaṭayūsaṃ pātuṃ vaṭṭati. Tattha akaṭayūsanti asiniddho muggapacitapānīyo. Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.269) pana vimativinodaniyañca (vi. vi. ṭī. mahāvagga 2.267-269) ‘‘akaṭayūsenāti anabhisaṅkhatena muggayūsenā’’ti vuttaṃ. Kaṭākaṭena attho hoti, ‘‘anujānāmi, bhikkhave, kaṭākaṭa’’nti (mahāva. 269) vacanato kaṭākaṭaṃ pāyetuṃ vaṭṭati. Tattha kaṭākaṭanti sova dhotasiniddho. Sāratthadīpaniyaṃ (sārattha. ṭī. mahāvagga 3.269) vimativinodaniyañca (vi. vi. ṭī. mahāvagga 2.267-269) ‘‘kaṭākaṭenāti mugge pacitvā acāletvāva parissāvitena muggayūsenā’’ti vuttaṃ. Paṭicchādanīyena attho hoti, ‘‘anujānāmi, bhikkhave, paṭicchādanīya’’nti (mahāva. 269) vacanato paṭicchādanīyaṃ pātuṃ vaṭṭati. Tattha paṭicchādanīyenāti maṃsarasena.
在身体充满病的故事中,依「诸比库,我允许饮泻药」之语,身体充满病的比库允许饮泻药。其中「身体充满」者,界增盛之身也。有清粥之义,依「诸比库,我允许清粥」之语,允许饮清粥。其中「清粥」者,米汤粥也。有未煮豆汁之义,依「诸比库,我允许未煮豆汁」之语,允许饮未煮豆汁。其中「未煮豆汁」者,未煮熟之绿豆煮饮也。然于义明义疏及疑惑消除义疏中说:「『以未煮豆汁』者,以未加工之绿豆汁。」有搅搅之义,依「诸比库,我允许搅搅」之语,允许饮搅搅。其中「搅搅」者,其洗净煮熟者也。于义明义疏及疑惑消除义疏中说:「『以搅搅』者,煮绿豆后不搅动而滤过之绿豆汁。」有遮覆之义,依「诸比库,我允许遮覆」之语,允许饮遮覆。其中「以遮覆」者,以肉汁也。
Loṇasovīrakakathā盐酸浆论
Loṇasovīrakakathāyaṃ ‘‘anujānāmi, bhikkhave, gilānassa loṇasovīrakaṃ, agilānassa udakasambhinnaṃ pānaparibhogena paribhuñjitu’’nti (mahāva. 273) vacanato gilānena bhikkhunā loṇasovīrakaṃ pātabbaṃ, agilānena udakasambhinnaṃ katvā paribhuñjitabbaṃ, tañca ‘‘pānaparibhogenā’’ti vacanato vikālepi vaṭṭati.
在盐酸粥的故事中,依「诸比库,我允许病者饮盐酸粥,无病者以水混合后以饮料受用而受用」之语,病比库应饮盐酸粥,无病者应以水混合后受用,且依「以饮料受用」之语,非时亦允许。
Tattha loṇasovīrakaṃ nāma sabbarasābhisaṅkhataṃ ekaṃ bhesajjaṃ, taṃ kira karonto harītakāmalakavibhītakakasāve sabbadhaññāni sabbaaparaṇṇāni sattannampi dhaññānaṃ odanaṃ kadaliphalādīni sabbaphalāni vettaketakakhajjūrikaḷīrādayo sabbakaḷīre macchamaṃsakhaṇḍāni anekāni ca madhuphāṇitasindhavaloṇatikaṭukādīni bhesajjāni pakkhipitvā kumbhimukhaṃ limpitvā ekaṃ dve tīṇi saṃvaccharāni ṭhapenti, taṃ paripaccitvā jamburasavaṇṇaṃ hoti, vātakāsakuṭṭhapaṇḍubhagaṇḍalādīnaṃ siniddhabhojanabhuttānañca uttarapānaṃ bhattajīraṇakabhesajjaṃ tādisaṃ natthi, taṃ panetaṃ bhikkhūnaṃ pacchābhattampi vaṭṭati, gilānānaṃ pākatikameva. Agilānānaṃ pana udakasambhinnaṃ pānaparibhogenāti.
其中,『盐酸药』者,名为以一切味调制而成的一种药。据说制作此药时,将诃梨勒、余甘子、毗醯勒的煎汁,一切谷物、一切叶菜、七种谷物的饭、芭蕉果等一切果实、藤蔓、露兜树、枣椰、甘蔗等一切甘蔗类、鱼肉块,以及众多的蜂蜜、糖浆、岩盐、辛辣药等诸药投入后,封闭瓮口,放置一年、二年、三年。此药完全煮熟后,呈阎浮果汁之色。对于风病、痰病、麻风、黄疸、瘘管等,以及食用油腻食物者的餐后饮料、助消化药,没有比这更好的。然而此药对比库们,午后也允许;对病者,则如常食。但对无病者,则以水混合后作为饮料使用。
Sāratthadīpaniyaṃ (sārattha. ṭī. 2.191-192) pana ‘‘pānaparibhogenāti vuttattā loṇasovīrakaṃ yāmakālika’’nti vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.192) pana ‘‘pānaparibhogena vaṭṭatīti sambandho. Evaṃ pana vuttattā loṇasovīrakaṃ yāmakālikanti keci vadanti, keci pana ‘gilānānaṃ pākatikameva, agilānānaṃ pana udakasambhinna’nti vuttattā guḷaṃ viya sattāhakālika’’nti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. mahāvagga 263) pana ‘‘avisesena satipaccayatā vuttā . Imasmiṃ khandhake ‘anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodakaṃ, gilānassa loṇasovīrakaṃ, agilānassa udakasambhinna’nti (mahāva. 284) vuttaṃ, tasmā siddhaṃ ‘satipaccayatā gilānāgilānavasena duvidhā’ti’’ vuttaṃ.
然而在《义灯注》中说:「因说『作为饮料使用』,故盐酸药是时分药。」但在《疑惑消除注》中说:「『以饮料使用则允许』是其关联。因如此所说,有些人说盐酸药是时分药,但有些人则因说『对病者如常食,但对无病者则水混合』,故如糖一样是七日药。」然而在《金刚智注》中说:「无差别地说了因缘性。在此篇集中说『诸比库,我允许病者糖,无病者糖水,病者盐酸药,无病者水混合』,因此确定『因缘性依病者与无病者而有二种』。」
Antovutthādikathā内住等论
Antovutthādikathāyaṃ ‘‘tena kho pana samayena bhagavato udaravātābādho hoti, atha kho āyasmā ānando ‘pubbepi bhagavato udaravātābādho tekaṭulayāguyā phāsu hotī’ti sāmaṃ tilampi taṇḍulampi muggampi viññāpetvā anto vāsetvā anto sāmaṃ pacitvā bhagavato upanāmesi ‘pivatu bhagavā tekaṭulayāgu’nti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti, kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti, atthasañhitaṃ tathāgatā pucchanti, no anatthasañhitaṃ, anatthasañhite setughāto tathāgatānaṃ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti ‘dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmā’ti.
在内住等的论述中:「尔时世尊患腹风病,于是具寿阿难『以前世尊患腹风病时,以三种粥得安』,自己令人告知胡麻、米、绿豆,在内住宿,在内自己煮后,奉献世尊『愿世尊饮三种粥』。诸如来虽知而问,虽知而不问,知时而问,知时而不问,诸如来问有义利者,不问无义利者,对无义利者诸如来有桥断。诸佛世尊以二种方式询问比库们『我将说法,或将为声闻制定学处』。
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi ‘kutāyaṃ, ānanda, yāgū’ti. Atha kho āyasmā ānando bhagavato etamatthaṃ ārocesi. Vigarahi buddho bhagavā ananucchavikaṃ, ānanda, ananulomikaṃ appatirūpaṃ assamaṇakaṃ akappiyaṃ akaraṇīyaṃ, kathañhi nāma tvaṃ, ānanda, evarūpāya bāhullāya cetessasi, yadapi, ānanda, anto vutthaṃ, tadapi akappiyaṃ. Yadapi anto pakkaṃ, tadapi akappiyaṃ. Yadapi sāmaṃ pakkaṃ, tadapi akappiyaṃ. Netaṃ, ānanda, appasannānaṃ vā pasādāya…pe… vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi – na, bhikkhave, anto vutthaṃ anto pakkaṃ sāmaṃ pakkaṃ paribhuñjitabbaṃ, yo paribhuñjeyya, āpatti dukkaṭassa. Anto ce, bhikkhave, vutthaṃ anto pakkaṃ sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. Anto ce, bhikkhave, vutthaṃ anto pakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Anto ce, bhikkhave, vutthaṃ bahi pakkaṃ sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Bahi ce, bhikkhave, vutthaṃ anto pakkaṃ sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Anto ce, bhikkhave, vutthaṃ bahi pakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vutthaṃ anto pakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vutthaṃ bahi pakkaṃ sāmaṃ pakkaṃ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vutthaṃ bahi pakkaṃ aññehi pakkaṃ, tañce paribhuñjeyya, anāpattī’’ti (mahāva. 274) vacanato sahaseyyappahonake ṭhāne vutthatā, tattha pakkatā, upasampannena sāmaṃ pakkatāti imesaṃ tiṇṇaṃ aṅgānaṃ sambhave sati tisso āpattiyo, dvinnaṃ sambhave dve āpattiyo, ekassa aṅgassa sambhave ekā āpattīti veditabbaṃ.
于是世尊告具寿阿难『阿难,此粥从何而来』。于是具寿阿难向世尊报告此事。佛世尊呵责『阿难,不适当、不随顺、不合宜、非沙门所为、不允许、不应作,阿难,你为何思虑如此多事,阿难,凡在内住宿者,也是不允许的。凡在内煮者,也是不允许的。凡自己煮者,也是不允许的。阿难,此非令未信者生信……』乃至呵责后,作法说后,告诸比库:『诸比库,不应受用在内住宿、在内煮、自己煮者,若受用者,犯恶作。诸比库,若在内住宿、在内煮、自己煮,若受用此者,犯三恶作。诸比库,若在内住宿、在内煮、他人煮,若受用此者,犯二恶作。诸比库,若在内住宿、在外煮、自己煮,若受用此者,犯二恶作。诸比库,若在外住宿、在内煮、自己煮,若受用此者,犯二恶作。诸比库,若在内住宿、在外煮、他人煮,若受用此者,犯恶作。诸比库,若在外住宿、在内煮、他人煮,若受用此者,犯恶作。诸比库,若在外住宿、在外煮、自己煮,若受用此者,犯恶作。诸比库,若在外住宿、在外煮、他人煮,若受用此者,无犯。』」从此言说,在与卧处相连之处住宿、在彼处煮、受具足者自己煮,此三支具足时有三罪,二支具足时有二罪,一支具足时有一罪,应如此了知。
Anto vutthanti akappiyakuṭiyaṃ vutthaṃ. Sāmaṃ pakkanti ettha yaṃ kiñci āmisaṃ bhikkhuno pacituṃ na vaṭṭati. Sacepissa uṇhayāguyā sulasipaṇṇāni vā siṅgiveraṃ vā loṇaṃ vā pakkhipanti, tampi cāletuṃ na vaṭṭati. ‘‘Yāguṃ nibbāpemī’’ti pana cāletuṃ vaṭṭati. Uttaṇḍubhattaṃ labhitvāpi pidahituṃ na vaṭṭati. Sace pana manussā pidahitvāva denti, vaṭṭati. ‘‘Bhattaṃ vā mā nibbāyatū’’ti pidahituṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, puna pākaṃ pacitu’’nti (mahāva. 274) vacanato pubbe anupasampannehi pakkaṃ puna pacituṃ vaṭṭati. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 274) ‘‘khīratakkādīsu pana sakiṃ kuthitesu aggiṃ dātuṃ vaṭṭati punapākassa anuññātattā’’ti. ‘‘Anujānāmi, bhikkhave, anto vāsetu’’nti (mahāva. 274) vacanato dubbhikkhasamaye taṇḍulādīni anto vāsetuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, anto pacitu’’nti (mahāva. 274) vacanato dubbhikkhasamaye anto pacituṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, sāmaṃ pacitu’’nti (mahāva. 274) vacanato dubbhikkhasamaye sāmampi pacituṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, anto vutthaṃ anto pakkaṃ sāmaṃ pakka’’nti (mahāva. 274) vacanato dubbhikkhasamaye tīṇipi vaṭṭanti.
『在内住宿』者,在不净屋中住宿。『自己煮』者,在此任何食物比库都不允许煮。若有人在热粥中投入罗勒叶、生姜、盐,也不允许搅动。但以『我冷却粥』而搅动则允许。即使得到热饭也不允许盖上。但若人们盖上后才给,则允许。以『勿使饭冷却』而盖上则允许。从『诸比库,我允许再煮』之言说,以前由未受具足者煮过的再煮则允许。注疏中说:「然而在乳、酪等一次煮沸后,因允许再煮,故允许给火。」从『诸比库,我允许在内住宿』之言说,在饥馑时允许米等在内住宿。从『诸比库,我允许在内煮』之言说,在饥馑时允许在内煮。从『诸比库,我允许自己煮』之言说,在饥馑时也允许自己煮。从『诸比库,我允许在内住宿、在内煮、自己煮』之言说,在饥馑时三者都允许。
Uggahitapaṭiggahitakathā受取与接受之论
Uggahitapaṭiggahitakathāyaṃ ‘‘anujānāmi, bhikkhave, yattha phalakhādanīyaṃ passati, kappiyakārako ca na hoti, sāmaṃ gahetvā haritvā kappiyakārake passitvā bhūmiyaṃ nikkhipitvā paṭiggahāpetvā paribhuñjituṃ, anujānāmi, bhikkhave, uggahitaṃ paṭiggahitu’’nti (mahāva. 275) vacanato tathā katvā paribhuñjituṃ vaṭṭati, āpatti na hotīti.
在取与受的论述中:「诸比库,我允许在见到果实与副食之处,而无作净者时,自己取后携去,见到作净者后,放在地上,令受后受用,诸比库,我允许受取已取者。」从此言说,如此作后受用则允许,无犯。
Tatonīhaṭakathā从彼处移来之论
Tato nīhaṭakathāyaṃ ‘‘paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, tato nīhaṭaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitu’’nti (mahāva. 276) vacanato yasmiṃ dāne nimantitā hutvā bhikkhū bhuñjanti, tato dānato nīhaṭaṃ bhojanaṃ pavāritena bhikkhunā bhuñjitabbaṃ, na pavāritasikkhāpadena āpatti hoti. Vuttañhi aṭṭhakathāyaṃ (mahāva. aṭṭha. 276) ‘‘tato nīhaṭanti yattha nimantitā bhuñjanti, tato nīhaṭa’’nti.
在「从彼处取出」的故事中,因世尊说「比库们,你们受取吧,食用吧。比库们,我允许已食、已谢食者食用从彼处取出的、未作余食法的食物」之语,从比库们受邀请而食用的布施处取出的食物,已谢食的比库可以食用,不犯谢食学处。注疏中已说「『从彼处取出』者,从受邀请而食用之处取出」。
Purebhattapaṭiggahitakathā午前受取之论
Purebhattapaṭiggahitakathāyaṃ ‘‘paṭiggaṇhatha, bhikkhave, paribhuñjatha, anujānāmi, bhikkhave, purebhattaṃ paṭiggahitaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitu’’nti (mahāva. 277) vacanato purebhattaṃ paṭiggahetvā nikkhipitaṃ pavāritena bhikkhunā atirittaṃ akatvā bhuñjituṃ vaṭṭati, pavāritasikkhāpadena āpatti na hoti.
在「食前受取」的故事中,因世尊说「比库们,你们受取吧,食用吧。我允许比库们食前受取的食物,已食、已谢食者可不作余食法而食用」之语,食前受取后放置的食物,已谢食的比库可不作余食法而食用,不犯谢食学处。
Vanaṭṭhapokkharaṭṭhakathā林地与池塘之论
Vanaṭṭhapokkharaṭṭhakathāyaṃ ‘‘tena kho pana samayena āyasmato sāriputtassa kāyaḍāhābādho hoti. Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca ‘pubbe te, āvuso sāriputta, kāyaḍāhābādho kena phāsu hotī’ti. Bhisehi ca me, āvuso, muḷālikāhi cāti…pe… atha kho āyasmato sāriputtassa bhise ca muḷālikāyo ca paribhuttassa kāyaḍāhābādho paṭippassambhi…pe… paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, vanaṭṭhaṃ pokkharaṭṭhaṃ bhuttāvinā pavāritena anatirittaṃ paribhuñjitu’’nti (mahāva. 278) vacanato vanaṭṭhaṃ pokkharaṭṭhaṃ pavāritena bhikkhunā paribhuñjituṃ vaṭṭati, pavāritasikkhāpadena āpatti na hoti. Tattha vanaṭṭhaṃ pokkharaṭṭhanti vane ceva paduminigacche ca jātaṃ.
在「林生池生」的故事中,「尔时,具寿沙利子患身热病。时,具寿摩嘎剌那前往具寿沙利子处,抵达后对具寿沙利子如是说『朋友沙利子,以前你身热病时,用什么得到舒适?』『朋友,用莲藕和根茎』……乃至……时,具寿沙利子食用莲藕和根茎后,身热病平息……乃至……比库们,你们受取吧,食用吧。我允许比库们林生、池生之物,已食、已谢食者可不作余食法而食用」,因此语,林生、池生之物,已谢食的比库可以食用,不犯谢食学处。其中「林生池生」者,在森林中及莲池中生长者。
Akatakappakathā未作净之论
Akatakappakathāyaṃ ‘‘anujānāmi, bhikkhave, abījaṃ nibbaṭṭabījaṃ akatakappaṃ phalaṃ paribhuñjitu’’nti (mahāva. 278) vacanato abījañca nibbaṭṭabījañca phalaṃ aggisatthanakhehi samaṇakappaṃ akatvāpi paribhuñjituṃ vaṭṭati. Tattha abījanti taruṇaphalaṃ, yassa bījaṃ aṅkuraṃ na janeti. Nibbaṭṭabījanti bījaṃ nibbaṭṭetvā apanetvā paribhuñjitabbakaṃ ambapanasādi, tāni phalāni kappiyakārake asati kappaṃ akatvāpi paribhuñjituṃ vaṭṭati.
在「未作净」的故事中,因世尊说「比库们,我允许食用无种子、种子已出、未作净的果实」之语,无种子及种子已出的果实,即使不用火、刀、指甲作沙门净法,也可以食用。其中「无种子」者,幼嫩果实,其种子不生芽。「种子已出」者,种子已出、已除去后可食用的芒果、波罗蜜等,这些果实在无作净者时,即使不作净也可以食用。
Yāgukathā粥之论
Yāgukathāyaṃ ‘‘dasayime, brāhmaṇa, ānisaṃsā yāguyā. Katame dasa, yāguṃ dento āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti, yāgupītā khudaṃ paṭihanati, pipāsaṃ vineti, vātaṃ anulometi, vatthiṃ sodheti, āmāvasesaṃ pāceti. Ime kho, brāhmaṇa, dasānisaṃsā yāguyāti.
在「粥」的故事中,「婆罗门,粥有此十种利益。何为十?施粥者施寿命,施色泽,施安乐,施力量,施辩才。饮粥者遣除饥饿,消除口渴,顺调风,清净膀胱,消化生食残余。婆罗门,此为粥之十种利益」。
‘Yo saññatānaṃ paradattabhojinaṃ;
「对于自制者、食他人所施之食者」
Kālena sakkacca dadāti yāguṃ;
适时恭敬地施予粥者;
Dasassa ṭhānāni anuppavecchati;
对施者产生十种利益;
Āyuñca vaṇṇañca sukhaṃ balañca.
寿、色、乐、力。
‘Paṭibhānamassa upajāyate tato;
由此对彼生起辩才;
Khuddaṃ pipāsañca byapaneti vātaṃ;
除去小饥渴与风;
Sodheti vatthiṃ pariṇāmeti bhattaṃ;
清净膀胱,消化食物;
Bhesajjametaṃ sugatena vaṇṇitaṃ.
此药为善逝所赞叹。
‘Tasmā hi yāguṃ alameva dātuṃ;
是故,人若欲求乐,
Niccaṃ manussena sukhatthikena;
常施粥,实为适宜;
Dibbāni vā patthayatā sukhāni;
或求天界诸乐者,
Mānussasobhagyatamicchatā vā’ti.
或欲人间殊胜福者。
Atha kho bhagavā taṃ brāhmaṇaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – anujānāmi, bhikkhave, yāguñca madhugoḷakañcā’’ti (mahāva. 282) vacanato yāguñca madhugoḷakañca sampaṭicchituṃ vaṭṭati. Anumodanāgāthāya ‘‘patthayataṃ icchata’’nti padānaṃ ‘‘alameva dātu’’nti iminā sambandho. Sace pana ‘‘patthayatā icchatā’’ti pāṭho atthi, soyeva gahetabbo. ‘‘Na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā, yo paribhuñjeyya, yathādhammo kāretabbo’’ti (mahāva. 283) vacanato tathā bhuñjantassa paramparabhojanasikkhāpadena āpatti hoti. Bhojjayāgūti yā pavāraṇaṃ janeti. Yathādhammo kāretabboti paramparabhojanena kāretabbo.
于是世尊以此诸偈随喜彼婆罗门后,从座起而离去。于是世尊就此因缘、就此事件作法说后,告诸比库:『诸比库,我允许粥与蜜丸。』依此语,允许接受粥与蜜丸。随喜偈中『求』『欲』二词,与『实为适宜施』相连结。若有『求者欲者』之读法,则应取彼读法。依『诸比库,除非受邀请,不应食用他人之食粥,若食用者,应如法治罪』之语,如是食用者,依辗转食学处有罪。『食粥』者,谓能生满足之粥。『应如法治罪』者,应以辗转食之罪治罪。
Guḷakathā糖丸论
Guḷakathāyaṃ ‘‘anujānāmi, bhikkhave, gilānassa guḷaṃ, agilānassa guḷodaka’’nti (mahāva. 284) vacanato gilāno bhikkhu guḷapiṇḍaṃ vikālepi khādituṃ vaṭṭati. Agilāno pana udakasambhinnaṃ katvā guḷodakaparibhogena paribhuñjituṃ vaṭṭati. ‘‘Gilānassa guḷanti tathārūpena byādhinā gilānassa pacchābhattaṃ guḷaṃ anujānāmīti attho’’ti aṭṭhakathāyaṃ (mahāva. aṭṭha. 284) vuttaṃ. ‘‘Tathārūpena byādhinā’’ti vuttattā yathārūpena byādhinā gilānassa guḷo paribhuñjitabbo hoti, tathārūpena eva byādhinā gilānassāti vuttaṃ viya dissati, vīmaṃsitvā gahetabbaṃ.
在糖块论中,由「诸比库,我允许病者糖块,非病者糖水」(大品 284)之语,病比库即使在非时亦可食糖块。非病者则应以水混合后,以糖水之受用而受用。注疏中(大品注 284)说:「『病者糖块』者,意为:我允许以如是种类之病而病者,于午后食糖块。」因说「以如是种类之病」,故显示:以何种类之病而病者应受用糖块,即以如是种类之病而病者,应审察而取。
Ettakāsu kathāsu yā yā saṃvaṇṇetabbappakaraṇe na dissati, sā sā amhehi pesalānaṃ bhikkhūnaṃ kosallatthaṃ pāḷito ca aṭṭhakathāto ca gahetvā ṭīkācariyānaṃ vacanehi alaṅkaritvā ṭhapitā, tasmā nikkaṅkhā hutvā paṇḍitā upadhārentu.
在这些论述中,凡在应赞叹品中未见者,我等为善巧比库之利益,从圣典与注疏中取来,以注疏师之言辞庄严而安立,故诸智者应无疑而受持。
Catumahāpadesakathā四大教法论
§67
67.Yaṃbhikkhavetiādi mahāpadesakathā nāma. Tattha mahante atthe upadissati etehīti mahāpadesā, mahantā vā atthā padissanti paññāyanti etthāti mahāpadesā, mahantānaṃ vā atthānaṃ padeso pavattidesoti mahāpadesā. Ke te? Imeyeva cattāro pāṭhā, atthā vā. Tena vuttaṃ ‘‘ime cattāro mahāpadese’’tiādi. Tattha dhammasaṅgāhakattherāti mahākassapādayo. Suttaṃ gahetvāti ‘‘ṭhapetvā dhaññaphalarasa’’ntiādikaṃ suttaṃ gahetvā upadhārento. Satta dhaññānīti –
「诸比库,此等」等,名为大教法论。其中,「大教法」者:以此等指示大义,故为大教法;或大义于此显现、了知,故为大教法;或大义之显现处、生起处,故为大教法。何者为彼等?即此四种文句,或义理。故说「此四大教法」等。其中,「持法长老」者,大咖萨巴等。「取经而」者,取「除谷物果实汁」等经而受持。「七种谷物」者:
‘‘Sāli vīhi ca kudrūso, godhumo varako yavo;
「稻、小麦、粟米,大麦、稗子、大麦,黍为七种谷物,野稻等乃彼之分类。」
Kaṅgūti satta dhaññāni, nīvārādī tu tabbhidā’’ti –.
『咔古提』者，七种谷物也，稗米等乃其种类。
Vuttāni satta dhaññāni. Sabbaṃ aparaṇṇanti muggamāsādayo. Aṭṭha pānānīti ambapānaṃ jambupānaṃ cocapānaṃ mocapānaṃ sālukapānaṃ muddikapānaṃ madhukapānaṃ phārusakapānañca.
所说七种谷物。「一切豆类」者,绿豆、黑豆等。「八种饮料」者:芒果饮、阎浮果饮、椰子饮、无花果饮、沙鲁咖饮、木迪咖饮、蜜饮、帕鲁萨咖饮。
Iminā nayenāti suttānulomanayena. Vuttañhetaṃ aṭṭhakathāyaṃ ‘‘suttānulomaṃ nāma cattāro mahāpadesā’’ti. Pāḷiñca aṭṭhakathañca anapekkhitvāti pāḷiyaṃ nītatthato āgatameva aggahetvā . Aññānipīti tato aññānipi. Etena mahāpadesā nāma na kevalaṃ yathāvuttā eva, atha kho anekāni nānappakārāni vinayadharassa ñāṇānubhāvappakāsitānīti dasseti.
「以此方法」者,以顺经之方法。因为在注疏中说:「顺经者,即四大教法。」「不依经文与注疏」者,不取经文中已引出之义理而来者。「其他诸」者,除此之外的其他诸。以此显示:大教法者,不仅是如所说的那样,而且是通过持律者的智慧威力所显示的众多种种不同之法。
Ānisaṃsakathā利益论
§68
68. Ānisaṃsakathāyaṃ vinayaṃ dhāretīti vinayadharo, sikkhanavācanamanasikāravinicchayanatadanulomakaraṇādinā vinayapariyattikusalo bhikkhu. Vinayapariyattimūlaṃ etesanti vinayapariyattimūlakā. Ke te? Pañcānisaṃsā. Vinayapariyattiyeva mūlaṃ kāraṇaṃ katvā labhitabbaānisaṃsā, na aññapariyattiṃ vā paṭipattiādayo vā mūlaṃ katvāti attho. Atha vā pariyāpuṇanaṃ pariyatti, vinayassa pariyatti vinayapariyatti, sā mūlaṃ etesanti vinayapariyattimūlakā, vinayapariyāpuṇanahetubhavā ānisaṃsāti attho. ‘‘Katame’’tiādinā tesaṃ pañcānisaṃsādīnaṃ sarūpaṃ pucchitvā ‘‘attano’’tiādinā vissajjetvā taṃ vacanaṃ pāḷiyā samatthetuṃ ‘‘vuttañheta’’ntiādimāha.
在利益说中,「持律」者,持律者,即通过学习、言说、作意、抉择、随顺而行等方式精通律藏教理的比库。「这些以律藏教理为根本」者,以律藏教理为根本。它们是什么?五种利益。以律藏教理本身为根本、为因而得获之利益,不是以其他教理或行道等为根本之义。或者,学习为教理,律之教理为律藏教理,它是这些的根本,故为以律藏教理为根本,意为:因学习律藏而生之利益。以「何者」等问这些五种利益等的自相,以「自己的」等作答,为以经文证明此语,故说「因为已说」等。
Evaṃ pañcānisaṃsānaṃ sarūpaṃ dassetvā idāni teyeva vitthārato dassetuṃ ‘‘kathamassā’’tiādinā pucchitvā ‘‘idhekacco’’tiādinā vissajjeti. Tattha attano sīlakkhandhasuguttabhāvo nāma āpattianāpajjanabhāveneva hoti, no aññathāti āpattiāpajjanakāraṇaṃ dassetvā tadabhāvena anāpajjanaṃ dassetuṃ ‘‘āpattiṃ āpajjanto chahākārehi āpajjatī’’tiādimāha. Tattha –
如是显示五种利益的自相后,现在为详细显示它们,以「如何他的」等发问,以「此处某人」等作答。其中,自己的戒蕴善守护状态,唯以不犯罪的状态而有,非以其他方式,显示犯罪之因后,为显示因其不存在而不犯,故说「犯罪者以六种方式而犯」等。其中——
‘‘Sañcicca āpattiṃ āpajjati;
「故意犯罪;
Āpattiṃ parigūhati;
隐藏罪过;
Agatigamanañca gacchati;
行非处之行;」
Ediso vuccati alajjipuggalo’’ti. (pari. 359) –
「如是者,称为无惭人。」
Vuttena alajjīlakkhaṇena na lajjati na hirīyatīti alajjī, tassa bhāvo alajjitā. Natthi ñāṇaṃ etassāti aññāṇaṃ, tassa bhāvo aññāṇatā. Kukatassa bhāvo kukkuccaṃ, tena pakato kukkuccapakato, tassa bhāvo kukkuccapakatatā. Kappatīti kappiyaṃ, na kappiyaṃ akappiyaṃ , tasmiṃ akappiye, kappiyaṃ iti saññā yassa so kappiyasaññī, tassa bhāvo kappiyasaññitā. Itaraṃ tappaṭipakkhato kātabbaṃ, imesu pañcasu padesu yakāralopo, tasmā ‘‘alajjitāya āpattiṃ āpajjatī’’tiādinā yojetabbāni. Hetvatthe cetaṃ nissakkavacanaṃ. Saratīti sati, samussanaṃ sammoso. Satiyā sammoso satisammoso, tasmā satisammosā. Hetvatthe cetaṃ karaṇavacanaṃ. Idāni tāni kāraṇāni vitthārato dassetuṃ ‘‘katha’’ntyādimāha. Taṃ nayānuyogena viññeyyameva.
以所说无惭之相,不惭、不羞耻者为无惭,其状态为无惭性。无智于此者为无智,其状态为无智性。恶作之状态为恶作,由彼成就者为恶作成就,其状态为恶作成就性。适合者为净,非净为不净,于彼不净中,有净之想者为净想者,其状态为净想性。其余应从相反方面作。于此五词中,字母 y 脱落,故应以「由无惭性而犯罪」等连接。此为因格之离格表达。忆念者为念,忘失为失念。念之失念为念失念,故从念失念。此为因格之具格表达。今为详细显示彼等原因,说「如何」等。彼应以方法论理解。
Ariṭṭho iti bhikkhu ariṭṭhabhikkhu, kaṇṭako iti sāmaṇero kaṇṭakasāmaṇero, vesāliyā jātā vesālikā, vajjīnaṃ puttā vajjiputtā, vesālikā ca te vajjiputtā cāti vesālikavajjiputtā, ariṭṭhabhikkhu ca kaṇṭakasāmaṇero ca vesālikavajjiputtā ca ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā. Parūpahāro ca aññāṇañca kaṅkhāvitaraṇañca parūpahāraaññāṇakaṅkhāvitaraṇā. Ke te? Vādā. Te ādi yesaṃ teti parūpahāraaññāṇakaṅkhāvitaraṇādayo. Vadanti etehīti vādā, parūpahāraaññāṇakaṅkhāvitaraṇādayo vādā etesanti parū…pe… vādā. Ke te? Micchāvādino. Ariṭṭha…pe… puttā ca parūpahāra…pe… vādā ca mahāsaṅghikādayo ca sāsanapaccatthikā nāmāti samuccayadvandavasena yojanā kātabbā. Sesaṃ suviññeyyameva.
阿利德者为比库,阿利德比库;刺者为沙玛内拉,刺沙玛内拉;生于韦萨离者为韦萨离人,跋耆之子为跋耆子,韦萨离人且跋耆子者为韦萨离跋耆子,阿利德比库、刺沙玛内拉、韦萨离跋耆子者为阿利德比库刺沙玛内拉韦萨离跋耆子。诽谤、无智、疑惑度脱为诽谤无智疑惑度脱。何者为彼等?诸论。彼等为其初者为诽谤无智疑惑度脱等。以此等而论者为诸论,诽谤无智疑惑度脱等诸论为此等,即诽谤等诸论。何者为彼等?邪论者。阿利德等跋耆子、诽谤等诸论、大众部等、教法敌对者,应以相应并列复合词连接。其余极易了知。
Ānisaṃsakathā niṭṭhitā. · 利益论已毕。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 如是于律集摄庄严之中
Pakiṇṇakavinicchayakathālaṅkāro nāma · 名为杂事决择论庄严
Catuttiṃsatimo paricchedo. · 第三十四章。
Nigamanakathāvaṇṇanā
结论语之解释
Nigamagāthāsu paṭhamagāthāyaṃ saddhammaṭṭhitikāmena sāsanujjotakārinā parakkamabāhunā narindena ajjhesito so ahaṃ vinayasaṅgahaṃ akāsinti yojanā.
结论偈中,于第一偈,欲正法住立者、教法照耀作者、精进臂者、人王所请求,我作此律集,应如是连接。
Dutiyatatiyagāthāyaṃ teneva parakkamabāhunarindeneva kārite ramme ramaṇīye pāsādasatamaṇḍite pāsādānaṃ satena paṭimaṇḍite nānādumagaṇākiṇṇe bhāvanābhiratālaye bhāvanāya abhiratānaṃ bhikkhūnaṃ ālayabhūte sītalūdakasampanne jetavane jetavananāmake vihāre vasaṃ vasanto hutvā, atha vā vasaṃ vasanto sohaṃ so ahaṃ yogīnaṃ hitaṃ hitabhūtaṃ sāraṃ sāravantaṃ imaṃ īdisaṃ vinayasaṅgahaṃ akāsinti yojanā.
于第二第三偈中,由彼精进臂人王所作,于可爱之可爱处、百宫殿庄严之以宫殿之百所庄严、种种树群充满之修习喜乐住处之为修习喜乐之诸比库之住处所成、具足清凉水之揭德林名为揭德林之精舍中,住雨安居而住,或住雨安居,我,彼我,为瑜伽者之利益之利益所成、精要之具精要、此如是之律集而作,应如是连接。
Sesagāthāsu iminā ganthakaraṇena yaṃ puññaṃ mayhaṃ siddhaṃ, aññaṃ ito ganthakaraṇato aññabhūtaṃ yaṃ puññaṃ mayā pasutaṃ hoti, etena puññakammena dutiye attasambhave tāvatiṃse pamodento sīlācāraguṇe rato pañcakāmesu alaggo devaputto hutvā paṭhamaṃ paṭhamabhūtaṃ phalaṃ sotāpattiphalaṃ patvāna antime attabhāvamhi lokaggapuggalaṃ nāthaṃ nāthabhūtaṃ sabbasattahite rataṃ metteyyaṃ metteyyanāmakaṃ munipuṅgavaṃ muniseṭṭhaṃ disvāna tassa dhīrassa saddhammadesanaṃ sutvā aggaṃ phalaṃ arahattaphalaṃ adhigantvā labhitvā jinasāsanaṃ sobheyyaṃ sobhāpeyyanti ayaṃ pākaṭayojanā.
在其余诸偈中,以此造论之功德,我所成就之福德,以及异于此造论之功德,我所积累之其他福德,以此福业,于第二次自身生起时,在三十三天欢喜,乐于戒行功德,不执着于五欲,成为天子,证得第一、最初之果——入流果后,在最后身时,见到世间最上之人、依怙、成为依怙者、乐于一切有情利益之弥勒、名为弥勒之牟尼中尊、牟尼最胜者,听闻彼贤者之正法开示,证得、获得最上之果——阿拉汉果,庄严如来教法——这是显明之释义。
Etissāya pana yojanāya sati ācariyavarassa vacanaṃ na sampaṭicchanti paṇḍitā. Kathaṃ? Ettha hi ito dutiyabhave tāvatiṃsabhavane devaputto hutvā sotāpattiphalaṃ patvā antimabhave metteyyassa bhagavato dhammadesanaṃ sutvā arahattaphalaṃ labheyyanti ācariyassa patthanā, sā ayuttarūpā hoti. Sotāpannassa hi sattabhavato uddhaṃ paṭisandhi natthi, tāvatiṃsānañca devānaṃ bhavasatenapi bhavasahassenapi bhavasatasahassenapi metteyyassa bhagavato uppajjanakālo appattabbo hoti. Athāpi vadeyya ‘‘antarā brahmaloke nibbattitvā metteyyassa bhagavato kāle manusso bhaveyyā’’ti, evampi na yujjati. Na hi brahmalokagatānaṃ ariyānaṃ puna kāmabhavūpapatti atthi. Vuttañhi abhidhamme yamakappakaraṇe (yama. 2.anusayayamaka. 312) ‘‘rūpadhātuyā cutassa kāmadhātuṃ upapajjantassa satteva anusayā anusentī’’ti. Athāpi vadeyya ‘‘brahmalokeyeva ṭhatvā aggaphalaṃ labheyyā’’ti, tathā ca ācariyassa vacane na dissati, ‘‘sobheyyaṃ jinasāsana’’nti vuttattā bhikkhubhūtattameva dissati. Na hi bhikkhubhūto sāsanaṃ sobhāpetuṃ sakkoti. Abhidhammatthavibhāvaniyañca –
然而,若依此释义,诸智者不接受阿阇梨尊者之言说。为何?此中,阿阇梨之愿望是:从此第二生,成为三十三天宫之天子,证得入流果后,在最后生时,听闻弥勒世尊之法开示,获得阿拉汉果。此不合理。因为入流者超过七有之后,无有再结生,而三十三天诸天人,即使经百有、千有、十万有,也不能达到弥勒世尊出现之时。若有人说『中间生于梵天界,在弥勒世尊之时成为人』,如此也不合理。因为往生梵天界之圣者,不再有欲界有之再生。于阿毗达摩双论中已说『从色界死没而生于欲界者,七随眠随增』。若有人说『住于梵天界而获得最上果』,如此在阿阇梨之言说中未见,因说『庄严如来教法』,故唯见比库身。因为非比库身不能庄严教法。于《阿毗达摩义释》中——
‘‘Jotayantaṃ tadā tassa, sāsanaṃ suddhamānasaṃ;
『彼时照耀彼教法,清净意者,愿我得见并恭敬,尊重我之沙利同生者』——
Passeyyaṃ sakkareyyañca, garuṃ me sārisambhava’’nti. –
已说比库身。若有人说『中间成为长寿之地居天,彼时成为人』,如此也不合理,因为成为一位佛陀之声闻的圣者,不会再成为另一位佛陀之声闻。然而,阿阇梨通达一切教典,造作众多论书,成为众多造论长老之师与师之师,因此不仅在此处安立此诸偈,而且在名为《义理阐明》之律注疏末尾也安立之,故此处应有其理由,应当审察此事。
Bhikkhubhūtameva vuttaṃ. Athāpi vadeyya ‘‘antarā dīghāyuko bhummadevo hutvā tadā manusso bhaveyyā’’ti, evampi ekassa buddhassa sāvakabhūto ariyapuggalo puna aññassa buddhassa sāvako na bhaveyyāti, ācariyo pana sabbapariyattidharo anekaganthakārako anekesaṃ ganthakārakānaṃ therānaṃ ācariyapācariyabhūto, tena na kevalaṃ idheva imā gāthāyo ṭhapitā, atha kho sāratthadīpanīnāmikāya vinayaṭīkāya avasāne ca ṭhapitā, tasmā bhavitabbamettha kāraṇenāti vīmaṃsitabbametaṃ.
或者,以此……乃至……成为天子,首先获得如所说之果——在三十三天欢喜、乐于戒行功德、不执着于五欲之状态所称之利益后,在最后身时……乃至……庄严——此为释义。或者,以此……乃至……不执着于五欲,在最后身时……乃至……听闻正法开示,首先证得入流果,其后证得最上果——阿拉汉果,庄严如来教法——此为释义。如同听闻我等世尊之转法轮经法开示,阿若憍陈如长老证得入流果后,其后证得阿拉汉果,庄严了如来教法——此为义理。除此之外,其他符合长老言说之方法,应由智者思择。
Atha vā iminā…pe… devaputto hutvā paṭhamaṃ tāva phalaṃ yathāvuttaṃ tāvatiṃse pamodanasīlācāraguṇe rataṃ pañcakāmesu alaggabhāvasaṅkhātaṃ ānisaṃsaṃ patvāna antime attabhāvamhi…pe… sobheyyanti yojanā. Atha vā iminā…pe… pañcakāmesu alaggo hutvā antime attabhāvamhi…pe… saddhammadesanaṃ sutvā paṭhamaṃ phalaṃ sotāpattiphalaṃ patvā tato paraṃ aggaphalaṃ arahattaphalaṃ adhigantvā jinasāsanaṃ sobheyyanti yojanā. Yathā amhākaṃ bhagavato dhammacakkappavattanasuttantadhammadesanaṃ sutvā aññātakoṇḍaññatthero sotāpattiphalaṃ patvā pacchā arahattaphalaṃ adhigantvā jinasāsanaṃ sobhesi, evanti attho. Ito aññānipi nayāni yathā therassa vacanānukūlāni, tāni paṇḍitehi cintetabbāni.
或者,以此……乃至……成为天子,首先获得如所说之果——在三十三天欢喜、乐于戒行功德、不执着于五欲之状态所称之利益后,在最后身时……乃至……庄严——此为释义。或者,以此……乃至……不执着于五欲,在最后身时……乃至……听闻正法开示,首先证得入流果,其后证得最上果——阿拉汉果,庄严如来教法——此为释义。如同听闻我等世尊之转法轮经法开示,阿若憍陈如长老证得入流果后,其后证得阿拉汉果,庄严了如来教法——此为义理。除此之外,其他符合长老言说之方法,应由智者思择。
Nigamanakathāvaṇṇanā niṭṭhitā. · 结论说之解释已毕。