8. Adhiṭṭhānavikappanavinicchayakathā · 8. 受持与净施抉择论
8. Adhiṭṭhānavikappanavinicchayakathā8. 决意分别抉择论
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44. Evaṃ anāmāsavinicchayakathaṃ kathetvā idāni adhiṭṭhānavikappanavinicchayaṃ kathetuṃ ‘‘adhiṭṭhānavikappanesu panā’’tiādimāha. Tattha adhiṭṭhiyate adhiṭṭhānaṃ, gahaṇaṃ sallakkhaṇanti attho. Vikappiyate vikappanā, saṅkappanaṃ cintananti attho. Tattha ‘‘ticīvaraṃ adhiṭṭhātunti nāmaṃ vatvā adhiṭṭhātuṃ. Na vikappetunti nāmaṃ vatvā na vikappetuṃ. Esa nayo sabbattha. Tasmā ticīvaraṃ adhiṭṭhahantena ‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’tiādinā nāmaṃ vatvā adhiṭṭhātabbaṃ. Vikappentena pana ‘imaṃ saṅghāṭi’ntiādinā tassa tassa cīvarassa nāmaṃ aggahetvāva ‘imaṃ cīvaraṃ tuyhaṃ vikappemī’ti vikappetabbaṃ. Ticīvaraṃ vā hotu aññaṃ vā, yadi taṃ taṃ nāmaṃ gahetvā vikappeti , avikappitaṃ hoti, atirekacīvaraṭṭhāne tiṭṭhatī’’ti sāratthadīpaniyaṃ (sārattha. ṭī. 2.469) vuttaṃ.
如是讲说了不触犯决断之论后,今为讲说决意与让渡决断,故说「然于决意与让渡中」等。其中,『决意』者,所决意之义,即执取、观察之义。『让渡』者,所让渡之义,即思量、思惟之义。其中,「应以名称决意三衣,不应以名称让渡」,此规则处处皆然。因此,决意三衣者,应以『我决意此桑喀帝』等名称而决意。然让渡者,不取『此桑喀帝』等各各衣之名称,仅以『我将此衣让渡于汝』而让渡。无论三衣或其他,若取其名称而让渡,则为未让渡,住于长衣之位。此于《义明灯》中所说。
Vimativinodaniyaṃ (vi. vi. ṭī. 1.469) pana ‘‘ticīvaraṃ adhiṭṭhātunti saṅghāṭiādināmena adhiṭṭhātuṃ. Na vikappetunti iminā nāmena na vikappetuṃ, etena vikappitaticīvaro tecīvariko na hoti, tassa tasmiṃ adhiṭṭhitaticīvare viya avippavāsādinā kātabbavidhi na kātabboti dasseti, na pana vikappane doso’’ti vuttaṃ. Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 469) pana ‘‘ticīvaraṃ adhiṭṭhātunti ettha ticīvaraṃ ticīvarādhiṭṭhānena adhiṭṭhātabbayuttakaṃ, yaṃ vā ticīvarādhiṭṭhānena adhiṭṭhātuṃ na vikappetuṃ anujānāmi, tassa adhiṭṭhānakālaparicchedābhāvato sabbakālaṃ icchantassa adhiṭṭhātuṃyeva anujānāmi, taṃ kālaparicchedaṃ katvā vikappetuṃ nānujānāmi, sati pana paccaye yadā tadā vā paccuddharitvā vikappetuṃ vaṭṭatīti ‘anāpatti antodasāhaṃ adhiṭṭheti vikappetī’ti vacanato siddhaṃ hotī’’ti vuttaṃ.
然《疑惑消除》中说:「应决意三衣者,应以桑喀帝等名称决意。不应让渡者,不应以此名称让渡。由此显示,已让渡三衣者非三衣持者,对彼已决意之三衣,不应作如不离等应作之规定,然于让渡中无过失。」《金刚智疏》中则说:「应决意三衣者,此中三衣应以三衣决意而决意之相应者,或以三衣决意而决意,我允许不让渡。因其决意时无时限,故允许随时欲者仅决意,不允许设定时限而让渡。然若有因缘,随时取出而让渡是允许的,此由『十日内决意或让渡无犯』之语而成立。」
Imesu pana tīsu ṭīkāvādesu tatiyavādo yuttataro viya dissati. Kasmā? Pāḷiyā aṭṭhakathāya ca saṃsandanato. Kathaṃ? Pāḷiyañhi kataparicchedāsuyeva dvīsu vassikasāṭikakaṇḍupaṭicchādīsu tato paraṃ vikappetunti vuttaṃ, tato aññesu na vikappetuṃ icceva, tasmā tesu asati paccaye niccaṃ adhiṭṭhātabbameva hoti, na vikappetabbanti ayaṃ pāḷiyā adhippāyo dissati, itarāsu pana dvīsu anuññātakāleyeva adhiṭṭhātabbaṃ, ‘‘tato paraṃ vikappetu’’nti evaṃ pāḷiyā saṃsandati, aṭṭhakathāyaṃ ticīvaraṃ ticīvarasaṅkhepena pariharato adhiṭṭhātumeva anujānāmi, na vikappetuṃ. Vassikasāṭikaṃ pana cātumāsato paraṃ vikappetumeva, na adhiṭṭhātuṃ, evañca sati yo ticīvare ekena cīvarena vippavasitukāmo hoti, tassa cīvarādhiṭṭhānaṃ paccuddharitvā vippavāsasukhatthaṃ vikappanāya okāso dinno hotīti.
然于此三疏说中,第三说似较为合理。为何?因与经文及注释相应。如何?经文中仅于已设定期限之雨季衣与疮衣中说『其后应让渡』,于其他则不应让渡,因此于彼等无因缘时,恒应仅决意,不应让渡,此似为经文之意趣。然于其他二者,仅于允许之时应决意,『其后应让渡』,如是与经文相应。注释中,对以三衣总称而持护之三衣,我允许仅决意,不允许让渡。然雨季衣,四月后仅应让渡,不应决意。如是,若欲以三衣中之一衣离宿者,取出衣之决意,为离宿之乐而给予让渡之机会。
Paṭhamavāde ‘‘na vikappetu’’nti nāmaṃ vatvā ‘‘na vikappetu’’nti attho vutto, evaṃ sante ‘‘tato paraṃ vikappetu’’nti ettha tato paraṃ nāmaṃ vatvā vikappetunti attho bhaveyya, so ca attho vikappanādhikārena vutto, ‘‘nāmaṃ vatvā’’ti ca visesane kattabbe sati ‘‘na vikappetu’’nti ca ‘‘tato paraṃ vikappetu’’nti ca bhedavacanaṃ na siyā, sabbesupi cīvaresu nāmaṃ avatvāva vikappetabbato, dutiyavāde ca ‘‘na vikappetu’’nti iminā nāmena na vikappetunti vuttaṃ, na anujānāmīti pāṭhaseso. Paṭhame ca ‘‘ticīvaraṃ vā hotu aññaṃ vā, yadi taṃ taṃ nāmaṃ gahetvā vikappeti, avikappitaṃ hoti, atirekacīvaraṭṭhāne tiṭṭhatī’’ti. Dutiye ca ‘‘na pana vikappane doso’’ti, tañca aññamaññaviruddhaṃ viya dissati, tasmā vicāretabbametaṃ.
第一说中,说「不应让渡」者,以名称而「不应让渡」之义。如是,「其后应让渡」中,应成其后以名称而让渡之义,此义以让渡权而说。若应作「以名称」之限定,则「不应让渡」与「其后应让渡」之差别语不应有,因一切衣皆应不取名称而让渡。第二说中说「不应让渡」者,不应以此名称让渡,「我不允许」为文之余。第一中「无论三衣或其他,若取其名称而让渡,则为未让渡,住于长衣之位」,第二中「然于让渡中无过失」,此等似互相矛盾,因此应审察此事。
Tato paraṃ vikappetunti cātumāsato paraṃ vikappetvā paribhuñjitunti tīsu gaṇṭhipadesu vuttaṃ. Keci pana ‘‘tato paraṃ vikappetvā yāva āgāmisaṃvacchare vassānaṃ cātumāsaṃ, tāva ṭhapetuṃ anuññāta’’ntipi vadanti. ‘‘Tato paraṃ vikappetuṃ anujānāmīti ettāvatā vassikasāṭikaṃ kaṇḍupaṭicchādiñca taṃ taṃ nāmaṃ gahetvā vikappetuṃ anuññātanti evamattho na gahetabbo. Tato paraṃ vassikasāṭikādināmasseva abhāvato, kasmā tato paraṃ vikappentenapi nāmaṃ gahetvā na vikappetabbaṃ. Ubhinnampi tato paraṃ vikappetvā paribhogassa anuññātattā tathāvikappitaṃ aññanāmena adhiṭṭhahitvā paribhuñjitabbanti tīsupi gaṇṭhipadesu vutta’’nti sāratthadīpaniyaṃ (sārattha. ṭī. 2.469) vuttaṃ. Vimativinodaniyampi (vi. vi. ṭī. 1.469) ‘‘tato paranti cātumāsato paraṃ vikappetvā paribhuñjituṃ anuññātanti keci vadanti. Aññe pana ‘vikappetvā yāva āgāmivassānaṃ tāva ṭhapetuṃ vaṭṭatī’ti vadanti. Apare pana ‘vikappane na doso, tathā vikappitaṃ parikkhārādināmena adhiṭṭhahitvā paribhuñjitabba’nti vadantī’’ti vuttaṃ.
「其后应让渡」者,四月后让渡而受用,于三结文中所说。然有些说「其后让渡后,直至来年雨季之四月,允许保存」。「我允许其后让渡,仅此不应取『雨季衣』、『疮衣』等各各名称而让渡之义。为何其后让渡者亦不应取名称而让渡?因其后雨季衣等名称即无。二者皆允许其后让渡而受用,故如是让渡后,应以其他名称决意而受用」,于三结文中所说,此于《义明灯》中所说。《疑惑消除》亦说:「『其后』者,有些说允许四月后让渡而受用。然其他说『让渡后直至来年雨季,允许保存』。另有些说『让渡中无过失,如是让渡后,应以资具等名称决意而受用』。」
Vajirabuddhiṭīkāyaṃ (vajira. ṭī. pārājika 469) pana ‘‘vassikasāṭikaṃ tato paraṃ vikappetuṃyeva, nādhiṭṭhātuṃ. Vatthañhi katapariyositaṃ antocātumāse vassānadivasaṃ ādiṃ katvā antodasāhe adhiṭṭhātuṃ anujānāmi, cātumāsato uddhaṃ attano santakaṃ katvā ṭhapetukāmena vikappetuṃ anujānāmīti attho’’ti vuttaṃ. Idhāpi pacchimavādo pasatthataroti dissati, kasmā? Suviññeyyattā, purimesu pana ācariyānaṃ adhippāyoyeva duviññeyyo hoti nānāvādasseva kathitattā. Muṭṭhipañcakanti muṭṭhiyā upalakkhitaṃ pañcakaṃ muṭṭhipañcakaṃ, catuhatthe minitvā pañcamaṃ hatthamuṭṭhiṃ katvā minitabbanti adhippāyo. Keci pana ‘‘muṭṭhihatthānaṃ pañcakaṃ muṭṭhipañcakaṃ. Pañcapi hatthā muṭṭhī katvāva minitabbā’’ti vadanti. Muṭṭhittikanti etthāpi eseva nayo. Dvihatthena antaravāsakena timaṇḍalaṃ paṭicchādetuṃ sakkāti āha ‘‘pārupanenapī’’tiādi. Atirekanti sugatacīvarato atirekaṃ. Ūnakanti muṭṭhipañcakādito ūnakaṃ. Tena ca tesu ticīvarādhiṭṭhānaṃ na ruhatīti dasseti.
然《金刚智疏》中说:「雨季衣,其后仅应让渡,不应决意。衣已作成,四月内以雨季日为始,十日内允许决意,四月后欲作为自己所有而保存者,允许让渡」之义。此中亦后说似较为殊胜,为何?因易了知。然前诸师之意趣难知,因说种种说故。『拳五』者,以拳所标示之五为拳五,以四手肘量后,作第五手拳而应量之意趣。然有些说『拳手肘之五为拳五,五手肘皆应作拳而量』。『拳三』中亦此规则。以二手肘之下衣能覆盖三圆,故说「以披着」等。『长』者,善逝衣之长。『短』者,拳五等之短。由此显示,于彼等三衣决意不适合。
Imaṃ saṅghāṭiṃ paccuddharāmīti imaṃ saṅghāṭiadhiṭṭhānaṃ ukkhipāmi, pariccajāmīti attho. Sāratthadīpaniyaṃ (sārattha. ṭī. 2.469) pana ‘‘paccuddharāmīti ṭhapemi, pariccajāmīti vā attho’’icceva vuttaṃ. Kāyavikāraṃ karontenāti hatthena cīvaraṃ parāmasantena, cālentena vā. Vācāya adhiṭṭhātabbāti ettha kāyenapi cāletvā vācampi bhinditvā kāyavācāhi adhiṭṭhānampi saṅgahitanti veditabbaṃ, ‘‘kāyena aphusitvā’’ti vattabbattā ahatthapāsahatthapāsavasena duvidhaṃ adhiṭṭhānaṃ. Tattha ‘‘hatthapāso nāma aḍḍhateyyahattho vuccati. ‘Dvādasahattha’nti keci vadanti, taṃ idha na sametī’’ti vimativinodaniyaṃ (vi. vi. ṭī. 1.469) vuttaṃ. ‘‘Idāni sammukhāparammukhābhedena duvidhaṃ adhiṭṭhānaṃ dassetuṃ ‘‘sace hatthapāsetiādi vuttaṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. 2.469) pana ‘‘hatthapāseti ca idaṃ dvādasahatthaṃ sandhāya vuttaṃ, tasmā dvādasahatthabbhantare ṭhitaṃ ‘ima’nti vatvā adhiṭṭhātabbaṃ, tato paraṃ ‘eta’nti vatvā adhiṭṭhātabbanti keci vadanti, gaṇṭhipadesu panettha na kiñci vuttaṃ, pāḷiyaṃ aṭṭhakathāyañca sabbattha ‘hatthapāso’ti aḍḍhateyyahattho vuccati, tasmā idha visesavikappanāya kāraṇaṃ gavesitabba’’nti vuttaṃ. Evaṃ pāḷiyaṭṭhakathāsupi aḍḍhateyyahatthameva hatthapāso vutto, ṭīkācariyehi ca tadeva sampaṭicchito, tasmā aḍḍhateyyahatthabbhantare ṭhitaṃ cīvaraṃ ‘‘ima’’nti, tato bahibhūtaṃ ‘‘eta’’nti vatvā adhiṭṭhātabbaṃ.
「我退还此桑喀帝」，意谓：我撤销对此桑喀帝的决意，即放弃之义。然而《精要阐明》中则云：「『我退还』者，即我放置之，或放弃之义。」「由身作动作者」，即以手触摸袈裟或晃动之者。「须以言语决意」——此处须知：即便以身晃动、复以言语宣说，由身与语共同所作之决意，亦被涵摄在内。因为须说「未以手触及」，故以手及手距范围为准，决意分为两种。其中，《除疑》云：「所谓『手距』，称为二肘半。有人说『十二肘』，此处不适用。」「如今为显示以面对与背对为区别的两种决意，故说『若在手距之内』等语。」然而《精要阐明》则云：「『手距』之语，乃就十二肘而说；故在十二肘之内，说『此（ima）』而决意；超出此范围，则说『彼（eta）』而决意，某些人如此主张。然而注解词条中对此未作任何说明。在巴利原典及注疏中，凡处皆称『手距』为二肘半，故此处特别区分之理由，应加以探究。」如此，在巴利原典及注疏中皆以二肘半为手距，诸注疏老师亦受持此说，故：置于二肘半以内的袈裟，说『此（ima）』而决意；置于其外者，说『彼（eta）』而决意。
‘‘Sāmantavihāreti idaṃ ṭhapitaṭṭhānasallakkhaṇayogge ṭhitaṃ sandhāya vuttaṃ, tato dūre ṭhitampi ṭhapitaṭṭhānaṃ sallakkhentena adhiṭṭhātabbameva. Tatthāpi cīvarassa ṭhapitabhāvasallakkhaṇameva pamāṇaṃ. Na hi sakkā niccassa ṭhānaṃ sallakkhetuṃ, ekasmiṃ vihāre ṭhapetvā tato aññasmiṃ ṭhapitanti adhiṭṭhātuṃ na vaṭṭati. Keci pana ‘tathāpi adhiṭṭhite na doso’ti vadanti, taṃ aṭṭhakathāya na sameti, vīmaṃsitabba’’nti vimativinodaniyaṃ (vi. vi. ṭī. 1.469) vuttaṃ. Sāratthadīpaniyaṃ (sārattha. ṭī. 2.469) pana ‘‘sāmantavihāro nāma yattha tadaheva gantvā nivattetuṃ sakkā. Sāmantavihāreti idaṃ desanāsīsamattaṃ, tasmā ṭhapitaṭṭhānaṃ sallakkhetvā dūre ṭhitampi adhiṭṭhātabbanti vadanti. Ṭhapitaṭṭhānaṃ sallakkhetvāti ca idaṃ ṭhapitaṭṭhānasallakkhaṇaṃ anucchavikanti katvā vuttaṃ, cīvarasallakkhaṇamevettha pamāṇa’’nti vuttaṃ. Vajirabuddhiṭīkāyañca (vajira. ṭī. pārājika 469) ‘‘saṅghāṭi uttarāsaṅgo antaravāsakanti adhiṭṭhitānadhiṭṭhitānaṃ samānameva nāmaṃ. ‘Ayaṃ saṅghāṭī’tiādīsu anadhiṭṭhitā vuttā. ‘Ticīvarena vippavaseyyā’ti ettha adhiṭṭhitā vuttā. Sāmantavihāreti gocaragāmato vihāreti dhammasiritthero. Dūratarepi labbhatevāti ācariyā. Anugaṇṭhipadepi ‘sāmantavihāreti desanāsīsamattaṃ, tasmā ṭhapitaṭṭhānaṃ sallakkhetvā dūre ṭhitampi adhiṭṭhātabba’nti vuttaṃ. Sāmantavihāro nāma yattha tadaheva gantvā nivattituṃ sakkā. Rattivippavāsaṃ rakkhantena tato dūre ṭhitaṃ adhiṭṭhātuṃ na vaṭṭati, evaṃ kira mahāaṭṭhakathāyaṃ vuttanti. Keci ‘cīvaravaṃse ṭhapitaṃ añño parivattetvā nāgadante ṭhapeti, taṃ ajānitvā adhiṭṭhahantassapi ruhati cīvarassa sallakkhitattā’ti vadantī’’ti, tasmā ācariyānaṃ matabhedaṃ saṃsanditvā gahetabbaṃ.
「邻近住处」——此语乃就能辨认所放置处之位置者而说。即便站在较远处，亦须辨认所放置之处而作决意。于此，以能辨认袈裟所放置之状况为量。盖无法辨认「常住处」；若将袈裟置于一处，再欲决意置于另一处，则不允许。然而有人说「即便如此决意，亦无过失」，此说与注疏不符，应加详审。」此乃《除疑》所说。然而《精要阐明》则云：「所谓『邻近住处』，即当天前往后能返回之处。『邻近住处』之语，仅为说示之总纲，故应辨认所放置之处，即便站在较远处，亦可作决意，如是有人主张。『辨认所放置处』之语，乃就辨认所放置处之相称性而言，此处以辨认袈裟本身为量。」《瓦基拉菩提疏》则云：「桑喀帝、上衣、下衣——已决意与未决意者，名称相同。『此桑喀帝』等语，说的是未决意者；『应与三衣同住』之语，说的是已决意者。『邻近住处』，法法喜长老认为是指从托钵村至住处之间；诸老师则认为，即便在更远处亦可获得。在附注词条中亦云：『邻近住处』仅为说示之总纲，故应辨认所放置处，即便站在较远处，亦须作决意。所谓『邻近住处』，即当天前往后能返回之处。护持过夜之人，站在比此更远处，不得作决意，据说《大注疏》如此说。有人说：『若他人将挂在衣架上的袈裟移至象牙钩上，不知情而作决意者，因能辨认袈裟，决意仍成立。』」故应综合诸位老师的不同见解而取舍。
Adhiṭṭhahitvāṭhapitavatthehīti parikkhāracoḷanāmena adhiṭṭhahitvā ṭhapitavatthehi. Teneva ‘‘imaṃ paccuddharāmī’’ti parikkhāracoḷassa paccuddhāraṃ dasseti, etena ca tecīvarikadhutaṅgaṃ pariharantena paṃsukūlādivasena laddhaṃ vatthaṃ dasāhabbhantare katvā rajitvā pārupitumasakkontena parikkhāracoḷavasena adhiṭṭhahitvāva dasāhamatikkamāpetabbaṃ, itarathā nissaggiyaṃ hotīti dasseti, teneva ‘‘rajitakālato pana paṭṭhāya nikkhipituṃ na vaṭṭati, dhutaṅgacoro nāma hotī’’ti visuddhimagge (visuddhi. 1.25) vuttaṃ. Puna adhiṭṭhātabbānīti idañca saṅghāṭiāditicīvaranāmena adhiṭṭhahitvā paribhuñjitukāmassa vasena vuttaṃ, itarassa pana purimādhiṭṭhānameva alanti veditabbaṃ. Puna adhiṭṭhātabbanti iminā kappabindupi dātabbanti dasseti. Adhiṭṭhānakiccaṃnatthīti iminā kappabindudānakiccampi natthīti dasseti, mahantataramevātiādi sabbādhiṭṭhānasādhāraṇalakkhaṇaṃ. Tattha puna adhiṭṭhātabbanti anadhiṭṭhitacīvarassa ekadesabhūtattā anadhiṭṭhitañce, adhiṭṭhitassa appabhāvena ekadesabhūtaṃ adhiṭṭhitasaṅkhameva gacchati, tathā adhiṭṭhitañce, anadhiṭṭhitassa ekadesabhūtaṃ anadhiṭṭhitasaṅkhaṃ gacchatīti lakkhaṇaṃ. Na kevalañcettha dutiyapaṭṭameva, atha kho tatiyapaṭṭādikampi. Yathāha ‘‘anujānāmi bhikkhave…pe… utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ…pe… paṃsukūle yāvadattha’’nti (mahāva. 348).
「以已决意所存放之物」，即以「资具布」之名作决意后所存放之物。正因如此，以「我退还此」示明对资具布之退还；由此亦表明：持守三衣头陀支者，从尘堆衣等处所得之布，若在十日内不能染色穿着，应以资具布之名作决意后，令其逾越十日之限；否则须舍堕。正因如此，《清净道论》云：「然而从染色之时起，不得存放，否则成为头陀之贼。」「须再作决意」——此语乃就欲以桑喀帝等三衣之名作决意受用者而说；至于其余之人，则须知先前之决意即已足够。「须再作决意」，由此亦显示须给予净点。「无需决意之作务」，由此亦显示无需给予净点之作务，「更为宽大」等语，乃一切决意之共通特征。其中「须再作决意」之特征如下：若未决意之袈裟成为已决意者之一部分，则因未决意，归入已决意之数；若已决意之袈裟成为未决意者之一部分，则归入未决意之数。此处不仅是第二层布，乃至第三层布等亦然。如世尊所说：「诸比库，我允许……经过修整之布料，四重之桑喀帝……尘堆衣则随意。」
Muṭṭhipañcakāditicīvarappamāṇayuttaṃ sandhāya ‘‘ticīvaraṃ panā’’tiādi vuttaṃ. Parikkhāracoḷaṃ adhiṭṭhātunti parikkhāracoḷaṃ katvā adhiṭṭhātuṃ. Avasesā bhikkhūti vakkhamānakāle nisinnā bhikkhū. Tasmā vaṭṭatīti yathā ‘‘anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ, na vikappetu’’nti (mahāva. 358) vuttaṃ, evaṃ parikkhāracoḷampi vuttaṃ, na cassa ukkaṭṭhaparicchedo vutto, na ca saṅkhāparicchedo, tasmā tīṇipi cīvarāni paccuddharitvā imāni cīvarāni parikkhāracoḷāni adhiṭṭhahitvā paribhuñjituṃ vaṭṭatīti attho. Nidhānamukhametanti etaṃ parikkhāracoḷādhiṭṭhānaṃ nidhānamukhaṃ ṭhapanamukhaṃ, atirekacīvaraṭṭhapanakāraṇanti attho. Kathaṃ ñāyatīti ce, tena kho pana samayena bhikkhūnaṃ paripuṇṇaṃ hoti ticīvaraṃ, attho ca hoti parissāvanehipi thavikāhipi. Etasmiṃ vatthusmiṃ ‘‘anujānāmi, bhikkhave, parikkhāracoḷaka’’nti anuññātattā bhikkhūnañca ekameva parissāvanaṃ, thavikā vā vaṭṭati, na dve vā tīṇi vāti paṭikkhepābhāvato vikappanūpagapacchimappamāṇāni, atirekappamāṇāni vā parissāvanādīni parikkhārāni kappantīti siddhaṃ. Paṭhamaṃ ticīvarādhiṭṭhānena adhiṭṭhātabbaṃ, puna pariharituṃ asakkontena paccuddharitvā parikkhāracoḷaṃ adhiṭṭhātabbaṃ , na tveva āditova idaṃ vuttaṃ. Baddhasīmāya avippavāsasīmāsammutisambhavato cīvaravippavāse nevatthi dosoti na tattha dupparihāroti āha ‘‘abaddhasīmāya dupparihāra’’nti.
就适合五握等三衣之量而言，故说「至于三衣」等语。「以资具布作决意」，即作为资具布而决意。「其余比库」，即在将说之时坐于其中的诸比库。「故允许」——如世尊所说：「诸比库，我允许决意三衣，不得作分别净」，资具布亦同此说，而其最多之限量未作规定，数量之限亦未规定，故退还三衣，将此等袈裟作为资具布决意受用，乃被允许，此为其义。「此为储藏之门」——此资具布之决意乃储藏之门、存放之门，即用以存放多余袈裟之缘由，此为其义。如何得知？——彼时诸比库三衣已具足，而又需用滤水器和袋子。在此情况下，「诸比库，我允许资具布」被允许，且诸比库仅一件滤水器或袋子被允许，因无遮止两件或三件，故作分别净及随后之限量，或超出限量的滤水器等资具皆被认可，此已成立。首先应以三衣之决意作决意，再不能受持者，退还后以资具布作决意，然而并非从一开始即如此说。由于在已结界之界内有不别离界之僧事，袈裟之别离无过失，故于彼处不难受持，故云「未结界处难以受持」。
§45
45. Atirittappamāṇāya chedanakaṃ pācittiyanti āha ‘‘anatirittappamāṇā’’ti. Tato paraṃ paccuddharitvā vikappetabbāti vassikamāsato paraṃ adhiṭṭhānaṃ paccuddharitvā vikappetabbā, iminā catunnaṃ vassikamāsānaṃ upari adhiṭṭhānaṃ tiṭṭhatīti viññāyati, asato paccuddharāyogā, yañca mātikāṭṭhakathāyaṃ (kaṅkhā. aṭṭha. kathinasikkhāpadavaṇṇanā) ‘‘vassikasāṭikā vassānamāsātikkamenāpi kaṇḍupaṭicchādi ābādhavūpasamenāpi adhiṭṭhānaṃ vijahantī’’ti vuttaṃ, taṃ samantapāsādikāyaṃ natthi, parivāraṭṭhakathāyañca ‘‘atthāpatti hemante āpajjati, no gimhe’’ti ettha na taṃ vuttaṃ, kattikapuṇṇamāsiyā pacchime pāṭipadadivase vikappetvā ṭhapitaṃ vassikasāṭikaṃ nivāsento hemante āpajjati. Kurundiyaṃ pana ‘‘kattikapuṇṇamadivase apaccuddharitvā hemante āpajjatī’’ti vuttaṃ, tampi suvuttaṃ. ‘‘Cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti hi vuttaṃ. Tattha mahāaṭṭhakathāyaṃ nivāsanapaccayā dukkaṭaṃ vuttaṃ, kurundaṭṭhakathāyaṃ pana apaccuddhārapaccayā, tasmā kurundiyaṃ vuttanayenapi vassikasāṭikā vassānātikkamepi adhiṭṭhānaṃ na vijahatīti paññāyati. Adhiṭṭhānavijahanesu ca vassānamāsaābādhānaṃ vigame vijahanaṃ mātikāṭṭhakathāyampi na uddhaṭaṃ, tasmā samantapāsādikāyaṃ (pārā. aṭṭha. 2.469) āgatanayena yāva paccuddhārā adhiṭṭhānaṃ tiṭṭhatīti gahetabbaṃ.
超出限量者犯截断巴吉帝亚，故云「未超出限量」。「此后退还并作分别净」——即在雨季月之后，退还决意并作分别净；由此可知，决意持续至四个雨季月结束之后，否则便无需退还。《摩得勒伽注疏》云：「雨季袈裟，于雨季月过后，乃至以覆疮物等治愈疾病，亦令决意废止。」此说在《善见》中不见，在《附录注疏》中亦未如此说；「于冬季犯过，非于夏季」之处，亦未说此义。在咖提咖月满月后翌日，作分别净后存放之雨季袈裟，若穿着，则于冬季犯过。然而《古伦迪》则云：「咖提咖满月当日未退还，于冬季犯过」，此亦说得恰当。盖世尊说：「四个月作决意，此后作分别净。」其中《大注疏》就穿着之缘故说恶作，《古伦迪注疏》则就未退还之缘故说；故依《古伦迪》所说之义，雨季袈裟纵然过了雨季，其决意亦不废止，此乃可知。至于令决意废止诸情形，雨季月及疾病消除时之废止，在《摩得勒伽注疏》中亦未提及；故应依《善见》所载之义而取：决意持续至退还为止。
Nahānatthāya anuññātattā ‘‘vaṇṇabhedamattarattāpi cesā vaṭṭatī’’ti vuttaṃ. Dve pana na vaṭṭantīti iminā saṅghāṭiādīsupi dutiyaadhiṭṭhānaṃ na ruhati, taṃ atirekacīvaraṃ hotīti dasseti. Mahāpaccariyaṃ cīvaravasena paribhogakiccassa abhāvaṃ sandhāya ‘‘anāpattī’’ti vuttā senāsanaparibhogatthāya dinnapaccattharaṇe viya. Yaṃ pana ‘‘paccattharaṇampi adhiṭṭhātabba’’nti vuttaṃ, taṃ senāsanatthāyevāti niyamitaṃ na hoti navasu cīvaresu gahitattā, tasmā attano nāmena adhiṭṭhahitvā nidahitvā parikkhāracoḷaṃ viya yathā tathā viniyujjitamevāti gahetabbaṃ, pāvārokojavoti imesampi paccattharaṇādinā lokepi voharaṇato senāsanaparikkhāratthāya dinnapaccattharaṇato visuṃ gahaṇaṃ kataṃ. Sace avasāne aparāvassikasāṭikā uppannā hoti, purimavassikasāṭikaṃ paccuddharitvā vikappetvā adhiṭṭhātabbāti vadanti.
因沐浴之用而被允许，故云「即便仅染有颜色之别，此亦被允许」。「然而两件则不被允许」——由此表明，桑喀帝等的第二件决意亦不成立，将成为多余之袈裟。《大疏》就受用袈裟之作务不存在而言，说「无犯」，如同为使用住处而布施之坐卧具。而所说「坐卧具亦须作决意」，并非限定仅为住处之用，因被纳入九种袈裟之中，故须以自名作决意后存放，如资具布一般，随所用处而运用，此义应如此理解——「披风」、「外衣」等，因在世间亦如此称呼坐卧具等，故从为住处资具而布施的坐卧具中另立而取。若在末尾又获得另一件雨季袈裟，则应退还先前之雨季袈裟、作分别净后，再行决意，如是有人主张。
Nisīdanamhi pamāṇayuttanti ‘‘dīghato sugatavidatthiyā dve vidatthiyo, vitthārato diyaḍḍhaṃ, dasā vidatthī’’tiiminā pamāṇena yuttaṃ, taṃ pana majjhimapurisahatthasaṅkhātena vaḍḍhakīhatthena dīghato tihatthaṃ hoti, vitthārato chaḷaṅgulādhikadvihatthaṃ, dasā vidatthādhikahatthaṃ, idāni manussānaṃ pakatihatthena dīghato vidatthādhikacatuhatthaṃ hoti, vitthārato navaṅgulādhikatihatthaṃ, dasā chaḷaṅgulādhikadvihatthā, tato ūnaṃ vaṭṭati, na adhikaṃ ‘‘taṃ atikkāmayato chedanakaṃ pācittiya’’nti (pāci. 533) vuttattā. Kaṇḍupaṭicchādiyā pamāṇikāti ‘‘dīghato catasso vidatthiyo sugatavidatthiyā, tiriyaṃ dve vidatthiyo’’ti (pāci. 538) vuttattā evaṃ vuttappamāṇayuttā, sā pana vaḍḍhakīhatthena dīghato chahatthā hoti, vitthārato tihatthā, idāni pakatihatthena pana dīghato navahatthā hoti, tiriyato vidatthādhikacatuhatthāti veditabbā. Vikappanūpagapacchimacīvarappamāṇaṃ parikkhāracoḷanti ettha pana vikappanūpagapacchimacīvarappamāṇaṃ nāma sugataṅgulena dīghato aṭṭhaṅgulaṃ hoti, tiriyato caturaṅgulaṃ, vaḍḍhakīhatthena dīghato ekahatthaṃ hoti, tiriyato vidatthippamāṇaṃ, idāni pakatihatthena pana dīghato vidatthādhikahatthaṃ hoti, tiriyato chaḷaṅgulādhikavidatthippamāṇaṃ. Tenāha ‘‘tassa pamāṇa’’ntiādi.
「坐具应量」者,依「长度为善至张手二张手,宽度为二张手半,边缘一张手」此量而应量。然而以中等人手即增长手计,长度为三手,宽度为二手加六指,边缘为一手加一张手。现今以人之常手计,长度为四手加一张手,宽度为三手加九指,边缘为二手加六指。少于此者许可,不许多于此,因说「超过彼者,应截断,巴吉帝亚」故。「疥疮衣应量」者,因说「长度为四张手善至张手,横度为二张手」故,如是所说量而应量。然而以增长手计,长度为六手,宽度为三手。现今以常手计,长度为九手,横度为四手加一张手,应如是知。「分别不得过最后衣量之资具布」者,此中分别不得过最后衣量者,名为以善至指长度为八指,横度为四指;以增长手计,长度为一手,横度为一张手量;现今以常手计,长度为一手加一张手,横度为一张手加六指量。故说「彼之量」等。
Bhesajjatthāyātiādīsu attano santakabhāvato mocetvā ṭhapitaṃ sandhāya ‘‘anadhiṭṭhitepi natthi āpattī’’ti vuttaṃ, ‘‘idaṃ bhesajjatthāya, idaṃ mātuyā’’ti vibhajitvā sakasantakabhāvato mocetvā ṭhapentena adhiṭṭhānakiccaṃ natthīti adhippāyo. ‘‘Iminā bhesajjaṃ cetāpessāmi, idaṃ mātuyā dassāmī’’ti ṭhapentena pana adhiṭṭhātabbamevāti vadanti. Senāsanaparikkhāratthāya dinnapaccattharaṇeti ettha anivāsetvā apārupitvā kevalaṃ mañcapīṭhesuyeva attharitvā paribhuñjiyamānaṃ paccattharaṇaṃ attano santakampi anadhiṭṭhātuṃ vaṭṭatīti vadanti, heṭṭhā pana paccattharaṇampi adhiṭṭhātabbamevāti avisesena vuttattā attano santakaṃ adhiṭṭhātabbamevāti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ. Tante ṭhitaṃyeva adhiṭṭhātabbanti ettha pacchā vītaṭṭhānaṃ adhiṭṭhitameva hoti, puna adhiṭṭhānakiccaṃ natthi. Sace pana paricchedaṃ dassetvā antarantarā vītaṃ hoti, puna adhiṭṭhātabbanti vadanti. Eseva nayoti vikappanūpagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbanti attho.
「为药物故」等中,关于从自己所有性放舍而置者,说「即使未决意亦无罪」,意趣为:以「此为药物故,此为母亲」分别而从自己所有性放舍而置者,无决意之作用。然而有人说,以「我将以此送药物,此我将给母亲」而置者,应决意。「为住所资具故所给之敷具」者,此中有人说,未穿着、未披覆,仅铺于床椅上而受用之敷具,即使自己所有亦许可不决意。然而下文说敷具亦应决意,因无差别而说故,自己所有者应决意,此为我等之意见,应审察而取。「在布上已住者应决意」者,此中后来超过处所者,已决意即是,无再决意之作用。然而若示界限后中间超过者,有人说应再决意。「此即方法」者,意为:在布上超过分别不得过量时,已住者应决意。
§46
46.‘‘Hīnāyāvattanenāti ‘sikkhaṃ appaccakkhāya gihibhāvūpagamanenā’ti tīsupi gaṇṭhipadesu vuttaṃ, taṃ yuttaṃ aññassa dāne viya cīvare nirālayabhāveneva pariccattattā. Keci pana ‘hīnāyāvattanenāti bhikkhuniyā gihibhāvūpagamanenevāti etamatthaṃ gahetvā bhikkhu pana vibbhamantopi yāva sikkhaṃ na paccakkhāti, tāva bhikkhuyevāti adhiṭṭhānaṃ na vijahatī’ti vadanti, taṃ na gahetabbaṃ ‘bhikkhuniyā hīnāyāvattanenā’ti visesetvā avuttattā. Bhikkhuniyā hi gihibhāvūpagamanena adhiṭṭhānavijahanaṃ visuṃ vattabbaṃ natthi tassā vibbhamaneneva assamaṇībhāvato. Sikkhāpaccakkhānenāti pana idaṃ sace bhikkhuliṅge ṭhitova sikkhaṃ paccakkhāti, tassa kāyalaggampi cīvaraṃ adhiṭṭhānaṃ vijahatīti dassanatthaṃ vutta’’nti sāratthadīpaniyaṃ (sārattha. ṭī. 2.469) vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. 1.469) pana ‘‘hīnāyāvattanenāti idaṃ antimavatthuṃ ajjhāpajjitvā bhikkhupaṭiññāya ṭhitassa ceva titthiyapakkantassa ca bhikkhuniyā ca bhikkhunibhāve nirapekkhatāya gihiliṅgatitthiyaliṅgaggahaṇaṃ sandhāya vuttaṃ. Sikkhaṃ appaccakkhāya gihibhāvūpagamanaṃ sandhāya vuttanti keci vadanti, taṃ na yuttaṃ, tadāpi tassa upasampannattā cīvarassa ca tassa santakattā vijahanato’’ti vuttaṃ, iti imāni dve vacanāni aññamaññaviruddhāni hutvā dissanti.
「由还向下」者,在三结集中说「由不舍学而趣向在家性」,彼适当,如于他人之施与,衣因无依止性而舍弃故。然而有人取「由还向下者,由比库尼趣向在家性」此义而说「然而比库即使舍戒,只要未舍学,仍为比库,不舍决意」,彼不应取,因未特别说「由比库尼还向下」故。比库尼由趣向在家性而舍决意,不必另说,因由彼舍戒即非沙门女性故。然而「由舍学」者,此若住于比库相而舍学,为示彼身所著之衣亦舍决意而说,如是在《义明灯》中说。然而在《疑惑除灭》中说「由还向下者,此关于犯最后事而住于比库誓言者及去外道者及比库尼,因比库尼性无所求而取在家相外道相而说。有人说关于不舍学而趣向在家性而说,彼不适当,彼时亦因彼受具足,衣为彼所有而舍故」,如是此二说互相矛盾而显现。
Aṭṭhakathāyaṃ pana ‘‘hīnāyāvattanena sikkhāpaccakkhānenā’’ti (pārā. aṭṭha. 2.469) visuṃ vuttattā hīnāyāvattante sati sikkhaṃ appaccakkhantepi cīvaraṃ adhiṭṭhānaṃ vijahati, sikkhaṃ paccakkhante sati hīnāya anāvattantepīti adhippāyo dissati, tasmā sikkhaṃ appaccakkhāya kevalaṃ gihibhāvaṃ upagacchantassa kiñcāpi bhikkhubhāvo atthi, cīvarassa ca tassa santakattā vijahanaṃ, tathāpi ‘‘hīnāyāvattanenā’’ti vuttattā gihibhāvūpagamaneneva adhiṭṭhānavijahanaṃ siyā yathā taṃ liṅgaparivattanena. Gihibhāvaṃ anupagantvā ca kevalaṃ sikkhāpaccakkhānaṃ karontassa kiñcāpi bhikkhuliṅgaṃ atthi, cīvarassa ca tassa santakattā vijahanaṃ, tathāpi ‘‘sikkhāpaccakkhānenā’’ti vuttattā sikkhāpaccakkhāneneva adhiṭṭhānavijahanaṃ siyā yathā taṃ paccuddharaṇe, tasmā bhikkhu vā hotu bhikkhunī vā, hīnāyāvattissāmīti cittena gihiliṅgaggahaṇena cīvaraṃ adhiṭṭhānaṃ vijahati. Sikkhāpaccakkhānena pana bhikkhusseva cīvaraṃ bhikkhuniyā sikkhāpaccakkhānābhāvāti ayamamhākaṃ khanti. Antimavatthuajjhāpannakatitthiyapakkantakānaṃ pana cīvarassa adhiṭṭhānavijahanaṃ aṭṭhakathāyaṃ anāgatattā tesañca hīnāyāvattānavohārābhāvā vicāretabbaṃ.
然而在注疏中,因分别说「由还向下,由舍学」故,意趣显现为:还向下时,即使不舍学,衣舍决意;舍学时,即使不还向下。因此,不舍学而仅趣向在家性者,虽有比库性,衣为彼所有而舍,然而因说「由还向下」故,由趣向在家性而舍决意,应如彼由相转变。不趣向在家性而仅作舍学者,虽有比库相,衣为彼所有而舍,然而因说「由舍学」故,由舍学而舍决意,应如彼于驱摈中。因此,无论比库或比库尼,以「我将还向下」之心,由取在家相而衣舍决意。然而由舍学,仅比库之衣,因比库尼无舍学,此为我等之意见。然而犯最后事者、去外道者之衣舍决意,因在注疏中未来,且彼等无还向下之说法,应审察。
Kaniṭṭhaṅgulinakhavasenāti heṭṭhimaparicchedaṃ dasseti. Orato paratoti ettha ca ‘‘orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindatī’’ti vuttaṃ. Kathaṃ oraparabhāvo veditabboti? Yathā nadīparicchinne padese manussānaṃ vasanadisābhāge tīraṃ orimaṃ nāma hoti, itaradisābhāge tīraṃ pārimaṃ nāma, tathā bhikkhūnaṃ nivāsanapārupanaṭṭhānabhūtaṃ cīvarassa majjhaṭṭhānaṃ yathāvuttavidatthiādippamāṇassa padesassa oraṃ nāma, cīvarapariyantaṭṭhānaṃ paraṃ nāma, iti lokato vā yathā ca orato bhogaṃ parato antaṃ katvā cīvaraṃ ṭhapetabbanti vutte bhikkhuno abhimukhaṭṭhānaṃ oraṃ nāma, itaraṭṭhānaṃ paraṃ nāma, evaṃ bhikkhūnaṃ nivāsanapārupanaṭṭhānaṃ oraṃ nāma, itaraṃ paraṃ nāma. Evaṃ sāsanato vā oraparabhāvo veditabbo. Teneva yo pana dubbalaṭṭhāne paṭhamaṃ aggaḷaṃ datvā pacchā dubbalaṭṭhānaṃ chinditvā apaneti, adhiṭṭhānaṃ na bhijjati. Maṇḍalaparivattanepi eseva nayoti sakalasmiṃ cīvare adhiṭṭhānabhijjanābhijjanabhāvo dassito. Tena vuttaṃ vimativinodaniyaṃ (vi. vi. ṭī. 1.469) ‘‘esa nayoti iminā pamāṇayuttesu yattha katthaci chidde adhiṭṭhānaṃ vijahatītiādiatthaṃ saṅgaṇhātī’’ti.
「以小指甲」者,示下界限。「内外」者,此中说「内孔破决意,外不破」。如何应知内外性?如河所界限之地域,人居住方向之岸名为此岸,其他方向之岸名为彼岸,如是比库穿着披覆处所,衣之中央处所,如所说张手等量之处所之内名为内,衣边际处所名为外,如是从世间,或如说「应以内为用处、外为边而置衣」时,比库面前处所名为内,其他处所名为外,如是比库穿着披覆处所名为内,其他名为外。如是从教法应知内外性。因此,若于脆弱处先打结后截断脆弱处而去除,决意不破。「在圆转中亦此即方法」者,示于整个衣中决意破不破性。故在《疑惑除灭》中说「此即方法者,以此摄取在应量者中,无论何处孔,决意舍等义」。
Khuddakaṃ cīvaranti muṭṭhipañcakādibhedappamāṇato anūnameva khuddakacīvaraṃ. Mahantaṃ vā khuddakaṃ karotīti ettha tiṇṇaṃ cīvarānaṃ catūsu passesu yasmiṃ padese chiddaṃ adhiṭṭhānaṃ na vijahati, tasmiṃ padese samantato chinditvā khuddakaṃ karontassa adhiṭṭhānaṃ na vijahatīti adhippāyo. Vimativinodaniyaṃ pana vuttaṃ ‘‘mahantaṃ vā khuddakaṃ vā karotīti ettha atimahantaṃ cīvaraṃ muṭṭhipañcakādipacchimappamāṇayuttaṃ katvā samantato chindanenapi vicchindanakāle chijjamānaṭṭhānaṃ chiddasaṅkhaṃ na gacchati, adhiṭṭhānaṃ na vijahati evāti sijjhati, ‘ghaṭetvā chindati na bhijjatī’ti vacanena ca sameti. Parikkhāracoḷaṃ pana vikappanūpagapacchimappamāṇato ūnaṃ katvā chiddaṃ adhiṭṭhānaṃ vijahati adhiṭṭhānassa anissayattā, tāni puna baddhāni ghaṭitāni puna adhiṭṭhātabbamevāti veditabbaṃ. Keci pana ‘vassikasāṭikacīvare dvidhā chinne yadipi ekekaṃ khaṇḍaṃ pacchimappamāṇaṃ hoti, ekasmiṃyeva khaṇḍe adhiṭṭhānaṃ tiṭṭhati, na itarasmiṃ, dve pana na vaṭṭantī’ti vuttattā nisīdanakaṇḍupaṭicchādīsupi eseva nayoti vadantī’’ti.
「小衣」者,从五拳等分量,不少于小衣。「或使大者为小」者,此中三衣四边,于不舍决意之孔处,从周围截断而作小者,决意不舍,此为意趣。然而在《疑惑除灭》中说「或使大者为小」者,此中极大之衣,作成五拳等最后量,即使从周围截断,截断时所截断处不成孔数,决意不舍,如是成就,且与「缝合而截断不破」之语相合。然而资具布,作少于分别不得过最后量,孔舍决意,因决意无依止故,彼等再缝合再应决意,应如是知。然而有人说「雨浴衣截为二时,虽各片为最后量,决意住于一片,不在其他,二者不许可」故,在坐具、疥疮衣等中亦此即方法」。
§47
47. Sammukhe pavattā sammukhāti paccattavacanaṃ, tañca vikappanāvisesanaṃ, tasmā ‘‘sammukhe’’ti bhummatthe nissakkavacanaṃ katvāpi atthaṃ vadanti, abhimukheti attho. Atha vā sammukhena attano vācāya eva vikappanā sammukhāvikappanā. Parammukhena vikappanā parammukhāvikappanāti karaṇatthenapi attho daṭṭhabbo. Ayameva pāḷiyā sameti. Sannihitāsannihitabhāvanti āsannadūrabhāvaṃ. Ettāvatā nidhetuṃ vaṭṭatīti ettakeneva vikappanākiccassa niṭṭhitattā atirekacīvaraṃ na hotīti dasāhātikkame nissaggiyaṃ na janetīti adhippāyo. Paribhuñjituṃ…pe… na vaṭṭatīti sayaṃ apaccuddhāraṇaparibhuñjane pācittiyaṃ, adhiṭṭhahane paresaṃ vissajjane ca dukkaṭañca sandhāya vuttaṃ. Paribhogādayopi vaṭṭantīti paribhogavissajjanaadhiṭṭhānāni vaṭṭanti. Api-saddena nidhetumpi vaṭṭatīti attho. Etena paccuddhārepi kate cīvaraṃ adhiṭṭhātukāmena vikappitacīvarameva hoti, na atirekacīvaraṃ, taṃ pana ticīvarādināmena adhiṭṭhātukāmena adhiṭṭhahitabbaṃ, itarena vikappitacīvarameva katvā paribhuñjitabbanti dasseti.
【47】「当面进行的」之「当面」者,是对面之语,且是分配之限定语,故即使将「当面」作为地点义的离格语,亦可说其义,意为「面向」。或者,以当面即以自己之语进行分配,为当面分配。以他面进行分配,为他面分配,此义亦应以工具义来看。此即与圣典相合。「在与不在之状态」者,近与远之状态。「仅此即足以存放」者,意为仅以此分配之作用已完成,故不成为长衣,即超过十日不生尼萨耆亚。「不得受用……」者,是关于自己不取回而受用时为巴吉帝亚,关于确定时及交付他人时为恶作而说。「受用等亦得」者,受用、交付、确定皆得。以「亦」字,意为存放亦得。以此显示:即使作了取回,欲确定衣者,仍只是已分配衣,非长衣;然而欲以三衣等名确定者,应确定之;其他人应仅作为已分配衣而受用。
Keci pana ‘‘yaṃ vikappitacīvaraṃ, taṃ yāva paribhogakālā apaccuddharāpetvā nidahetabbaṃ, paribhogakāle pana sampatte paccuddharāpetvā adhiṭṭhahitvā paribhuñjitabbaṃ. Yadi hi tato pubbepi paccuddharāpeyya, paccuddhāreneva vikappanāya vigatattā atirekacīvaraṃ nāma hoti, dasāhātikkame patteva nissaggiyaṃ, tasmā yaṃ aparibhuñjitvā ṭhapetabbaṃ, tadeva vikappetabbaṃ. Paccuddhāre ca kate antodasāheyeva adhiṭṭhātabbaṃ. Yañca aṭṭhakathāyaṃ (pārā. aṭṭha. 2.469) ‘tato paraṃ paribhogādi vaṭṭatī’tiādi vuttaṃ, taṃ pāḷiyā virujjhatī’’ti vadanti, taṃ tesaṃ matimattameva. Pāḷiyañhi ‘‘antodasāhaṃ adhiṭṭheti vikappetī’’ti (pārā. 469) ca ‘‘sāmaṃ cīvaraṃ vikappetvā apaccuddhāraṇaṃ paribhuñjeyya pācittiya’’nti (pāci. 373) ca ‘‘anāpatti so vā deti, tassa vā vissāsanto paribhuñjatī’’ti (pāci. 376) ca sāmaññato vuttattā, aṭṭhakathāyañca (pārā. aṭṭha. 2.469) ‘‘imaṃ cīvaraṃ vā vikappanaṃ vā paccuddharāmī’’tiādinā paccuddhāraṃ adassetvā ‘‘mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ karohī’’ti evaṃ attano santakattaṃ amocetvāva paribhogādivasena paccuddhārassa vuttattā, ‘‘tato pabhuti paribhogādayopi vaṭṭantī’’ti adhiṭṭhānaṃ vināpi visuṃ paribhogassa nidhānassa ca vuttattā vikappanānantarameva paccuddharāpetvā anadhiṭṭhahitvā eva ca ticīvararahitaṃ vikappanārahaṃ cīvaraṃ paribhuñjituñca nidahituñca idaṃ pāṭekkaṃ vinayakammanti khāyati. Apica bahūnaṃ pattānaṃ vikappetuṃ paccuddharetuñca vuttattā paccuddhāre tesaṃ atirekapattatā dassitāti sijjhati tesu ekasseva adhiṭṭhātabbato, tasmā aṭṭhakathāyaṃ āgatanayeneva gahetabbaṃ.
然而有些人说:「凡已分配之衣,应不取回而存放至受用时,但到了受用时,应取回后确定而受用。因为若在那之前就取回,仅以取回,分配已失去,即名为长衣,超过十日即得尼萨耆亚,故凡不受用而存放者,应分配之。且作了取回后,应在十日内确定。而注疏中所说『从那以后受用等皆得』等,与圣典相违。」此乃彼等之见解而已。因为圣典中「在十日内确定或分配」及「自己分配衣后不取回而受用者巴吉帝亚」及「无罪,彼给与,或信赖彼而受用」等,是概括而说;且在注疏中,未显示「我取回此衣或此分配」等之取回,而说「受用我之所有物,或交付,或随所需而作」,如此未解除自己之所有性,即以受用等方式说了取回;又说「从那以后受用等亦得」,即使无确定,单独说了受用与存放,故分配之后立即取回,且不确定,即可受用及存放除三衣外应分配之衣,此显现为独立之律行。再者,因说了应分配及取回众多钵,故在取回时显示彼等成为长钵,故成立,因彼等中仅一个应确定。因此,应依注疏中所来之方式而取。
Mittoti daḷhamitto. Sandiṭṭhoti diṭṭhamatto, na daḷhamitto. Paññattikovido na hotīti evaṃ vikappite anantarameva evaṃ paccuddharitabbanti vinayakammaṃ na jānāti. Tenāha ‘‘na jānāti paccuddharitu’’nti. Imināpi cetaṃ veditabbaṃ ‘‘vikappanāsamanantarameva paccuddhāro kātabbo’’ti. Vikappitavikappanā nāmesā vaṭṭatīti adhiṭṭhitaadhiṭṭhānaṃ viyāti adhippāyo.
「友」者,坚固之友。「相识」者,仅见过,非坚固之友。「不通晓规定」者,不知如此分配后立即应如此取回之律行。故说「不知取回」。以此亦应知:「分配之后立即应作取回。」「此名为已分配之分配得」者,意为如已确定之确定。
§48
48. Evaṃ cīvare adhiṭṭhānavikappanānayaṃ dassetvā idāni patte adhiṭṭhānavikappanānayaṃ dassento ‘‘patte panā’’tiādimāha. Tattha patati piṇḍapāto etthāti patto, jinasāsanabhāvo bhikkhābhājanaviseso. Vuttañhi ‘‘pattaṃ pakkhe dale patto, bhājane so gate tisū’’ti, tasmiṃ patte. Panāti pakkhantaratthe nipāto. Nayoti adhiṭṭhānavikappanānayo. Cīvare vuttaadhiṭṭhānavikappanānayato aññabhūto ayaṃ vakkhamāno patte adhiṭṭhānavikappanānayo veditabboti yojanā. Pattaṃ adhiṭṭhahantena pamāṇayuttova adhiṭṭhātabbo, na appamāṇayuttoti sambandho. Tena pamāṇato ūnādhike patte adhiṭṭhānaṃ na ruhati, tasmā tādisaṃ pattaṃ bhājanaparibhogena paribhuñjitabbanti dasseti. Vakkhati hi ‘‘ete bhājanaparibhogena paribhuñjitabbā, na adhiṭṭhānūpagā na vikappanūpagā’’ti.
【48】如是显示了衣之确定与分配之方式后,今为显示钵之确定与分配之方式,故说「然而在钵」等。其中,「食物落于此中」,故为钵,是佛教中比库之食器之特殊者。已说:「钵在翼、叶、钵,在器皿、去处三义中」,在彼钵中。「然而」者,是表示另一方之不变词。「方式」者,确定与分配之方式。应知此将要说的钵之确定与分配之方式,与衣中所说之确定与分配之方式不同,此为连接。确定钵者,应确定合量者,非不合量者,此为关系。以此,对于量不足或过量之钵,确定不成立,故应以器皿受用之方式受用如是之钵,此为所显示。因为将说:「此等应以器皿受用之方式受用,不适于确定,不适于分配。」
Dve magadhanāḷiyoti ettha magadhanāḷi nāma yā māgadhikāya tulāya aḍḍhaterasapalaparimitaṃ udakaṃ gaṇhāti. Sīhaḷadīpe pakatināḷito khuddakā hoti, damiḷanāḷito pana mahantā. Vuttañhetaṃ samantapāsādikāyaṃ (pārā. aṭṭha. 2.602) ‘‘magadhanāḷi nāma aḍḍhaterasapalā hotīti andhakaṭṭhakathāyaṃ vuttaṃ. Sīhaḷadīpe pakatināḷi mahantā, damiḷanāḷi khuddakā, magadhanāḷipamāṇayuttā, tāya magadhanāḷiyā diyaḍḍhanāḷi ekā sīhaḷanāḷi hotīti mahāaṭṭhakathāyaṃ vutta’’nti. Atha vā magadhanāḷi nāma yā pañca kuḍuvāni ekañca muṭṭhiṃ ekāya ca muṭṭhiyā tatiyabhāgaṃ gaṇhāti. Vuttañhetaṃ sāratthadīpaniyaṃ (sārattha. ṭī. 2.598-602) ‘‘magadhanāḷi nāma chapasatā nāḷīti keci. ‘Aṭṭhapasatā’ti apare. Tattha purimānaṃ matena tipasatāya nāḷiyā dve nāḷiyo ekā magadhanāḷi hoti. Pacchimānaṃ catupasatāya nāḷiyā dve nāḷiyo ekā magadhanāḷi. Ācariyadhammapālattherena pana pakatiyā catumuṭṭhikaṃ kuḍuvaṃ, catukuḍuvaṃ nāḷikaṃ, tāya nāḷiyā soḷasa nāḷiyo doṇaṃ, taṃ pana magadhanāḷiyā dvādasa nāḷiyo hontīti vuttaṃ, tasmā tena nayena magadhanāḷi nāma pañca kuḍuvāni ekañca muṭṭhiṃ ekāya muṭṭhiyā tatiyabhāgañca gaṇhātīti veditabba’’nti. Tattha kuḍuvoti pasato. Vuttañhi abhidhānappadīpikāyaṃ –
「二马嘎达纳离」者,此中马嘎达纳离者,是以马嘎达秤十三巴拉半量之水所取者。在锡兰岛,比通常纳离小,但比达米拉纳离大。此在《善见律毗婆沙》中已说:「马嘎达纳离者,为十三巴拉半,在安达咖注疏中如是说。在锡兰岛,通常纳离大,达米拉纳离小,合马嘎达纳离之量,以彼马嘎达纳离,二纳离半为一锡兰纳离,在大注疏中如是说。」或者,马嘎达纳离者,是取五库杜瓦及一穆提,及一穆提之三分之一者。此在《义灯》中已说:「马嘎达纳离者,六百纳离,有些人如是说。『八百』,其他人如是说。其中,依前者之见,三百纳离之二纳离为一马嘎达纳离。依后者,四百纳离之二纳离为一马嘎达纳离。然而老师达摩波罗长老说:通常四穆提为库杜瓦,四库杜瓦为纳离咖,以彼纳离,十六纳离为多那,然而以马嘎达纳离,十二纳离为之,故依彼方式,应知马嘎达纳离者,取五库杜瓦及一穆提及一穆提之三分之一。」其中,「库杜瓦」者,巴萨多。因为在《名义灯》中已说——
‘‘Kuḍuvo pasato eko;
「库杜瓦、巴萨多,一个;」
Pattho te caturo siyuṃ;
一巴塔应为四(库杜瓦);
Āḷhako caturo patthā;
一阿拉咖应为四巴塔;
Doṇaṃ vā caturāḷhaka’’nti.
一多那应为四阿拉咖。
Atha vā magadhanāḷi nāma yā catukuḍuvāya nāḷiyā catasso nāḷiyo gaṇhāti. Vuttañhetaṃ vimativinodaniyaṃ (vi. vi. ṭī. 1.602) ‘‘damiḷanāḷīti purāṇakanāḷiṃ sandhāya vuttaṃ. Sā ca catumuṭṭhikehi kuḍuvehi aṭṭhakuḍuvā, tāya nāḷiyā dve nāḷiyo magadhanāḷi gaṇhāti, purāṇā pana sīhaḷanāḷi tisso nāḷiyo gaṇhātīti vadanti, tesaṃ matena magadhanāḷi idāni vattamānāya catukuḍuvāya damiḷanāḷiyā catunāḷikā hoti, tato magadhanāḷito upaḍḍhañca purāṇadamiḷanāḷisaṅkhātaṃ patthaṃ nāma hoti, etena ca omako nāma patto patthodanaṃ gaṇhātīti pāḷivacanaṃ sameti. Lokiyehipi –
或者,所谓马嘎达纳离者,即以四库杜瓦纳离取四纳离。于《疑惑消除》中说:『达弥拉纳离者,是指古纳离而说。彼以四握库杜瓦为八库杜瓦,以彼纳离之二纳离取马嘎达纳离,然诸古者说锡哈拉纳离取三纳离』,依彼等之见,马嘎达纳离于今现行之四库杜瓦达弥拉纳离为四纳离,由此,从马嘎达纳离之半,名为巴塔,即古达弥拉纳离所计,以此小钵名为巴塔,取巴塔饭,与圣典之语相合。世俗者亦(说)——
‘Lokiyaṃ magadhañceti, patthadvayamudāhaṭaṃ;
『世俗与马嘎达,说为二巴塔;世俗为十六巴拉,马嘎达被认为是二倍』。
Lokiyaṃ soḷasapalaṃ, māgadhaṃ diguṇaṃ mata’nti. (vi. vi. ṭī. 1.602) –
世间〔秤〕十六巴拉，玛嘎达〔秤〕为其两倍，此乃公认之说。（《律藏注疏》1.602）——
Evaṃ loke nāḷiyā magadhanāḷi diguṇāti dassitā. Evañca gayhamāne omakapattassa ca yāpanamattodanagāhikā ca siddhā hoti. Na hi sakkā aṭṭhakuḍuvato ūnodanagāhinā pattena athūpīkataṃ piṇḍapātaṃ pariyesitvā yāpetuṃ. Teneva vuttaṃ verañjakaṇḍaṭṭhakathāyaṃ ‘pattho nāma nāḷimattaṃ hoti, ekassa purisassa alaṃ yāpanāyā’ti’’. Vuttampi hetaṃ jātakaṭṭhakathāyaṃ (jā. aṭṭha. 5.21.192) ‘‘patthodano nālamayaṃ duvinna’’nti, ‘‘ekassa dinnaṃ dvinnaṃ tiṇṇaṃ pahotī’’ti ca, tasmā idha vuttanayānusārena gahetabbanti. Ālopassa ālopassa anurūpanti odanassa catubhāgamattaṃ. Vuttañhetaṃ majjhimanikāye brahmāyusuttasaṃvaṇṇanāyaṃ (ma. ni. aṭṭha. 2.387) ‘‘byañjanassa mattā nāma odanacatutthabhāgo’’ti. Odanagatikānīti odanassa gati gati yesaṃ tāni odanagatikāni. Gatīti ca okāso odanassa antopavisanasīlattā odanassa okāsoyeva tesaṃ okāso hoti, na aññaṃ attano okāsaṃ gavesantīti attho. Bhājanaparibhogenāti udakāharaṇādinā bhājanaparibhogena.
如是,以世间的那离(nāḷi)而言,马嘎达那离是其二倍,已如此显示。若如是理解,则小钵者与仅足维生的取食者二者皆得成立。因为不可能以少于八库杜瓦(kuḍuva)容量的钵,寻求堆满的钵食而维生。正因此,在韦兰迦犍度注疏中说:『所谓钵者,即一那离之量,足够一人维生。』在本生注疏中亦说:『钵饭,那离之量,二人之食』,以及『给予一人,足够二人、三人』,故此处应依所说之理而理解。『每一团食之相应』者,即饭的四分之一量。因为在中部尼咖耶梵天寿经注疏中说:『所谓副食之量者,即饭的四分之一。』『饭之去处』者,即以饭之去处为其去处者,称为饭之去处。所谓去处者,即空间,因饭有进入其中之性质,故饭之空间即是它们的空间,不寻求自己的其他空间,此为其义。『以容器之使用』者,即以取水等容器之使用。
Evaṃ pamāṇato adhiṭṭhānūpagavikappanūpagapattaṃ dassetvā idāni pākato mūlato ca taṃ dassetuṃ ‘‘pamāṇayuttānampī’’tiādimāha. Tattha ayopatto pañcahi pākehi pattoti kammārapakkaṃyeva anadhiṭṭhahitvā samaṇasāruppanīlavaṇṇakaraṇatthāya punappunaṃ nānāsambhārehi pacitabbo, ayopattassa atikakkhaḷattā kammārapākena saddhiṃ pañcavārapakkoyeva samaṇasāruppanīlavaṇṇo hoti. Mattikāpatto dvīhi pākehi pakkoti etthāpi eseva nayo. Tassa pana mudukattā kumbhakārakapākena saddhiṃ dvivārapakkopi samaṇasāruppanīlavaṇṇo hoti. Evaṃ katoyeva hi patto adhiṭṭhānūpago vikappanūpago ca hoti, nākato. Tena vakkhati ‘‘pāke ca mūle ca suniṭṭhiteyeva adhiṭṭhānūpago hoti. Yo adhiṭṭhānūpago, sveva vikappanūpago’’ti (vi. saṅga. aṭṭha. 48). So hatthaṃ āgatopi anāgatopi adhiṭṭhātabbo vikappetabboti etena dūre ṭhitampi adhiṭṭhātuṃ vikappetuñca labhati, ṭhapitaṭṭhānasallakkhaṇameva pamāṇanti dasseti. Idāni tamevatthaṃ vitthāretumāha ‘‘yadi hī’’tiādi. Hi-saddo vitthārajotako. Tattha pacitvā ṭhapessāmīti kāḷavaṇṇapākaṃ sandhāya vuttaṃ.
如是从量而显示了适合授与、适合分配之钵后,现在为了从烧制、从根本而显示它,故说『即使是量相应者』等。其中,铁钵以五次烧制而成钵者,不仅是铁匠之烧制,为了制作适合沙门的青黑色,应以各种材料反复烧制,因铁钵极为粗糙,与铁匠之烧制合计五次烧制,方成适合沙门的青黑色。陶钵以二次烧制而成者,此处亦是同样的道理。然而因其柔软,与陶工之烧制合计二次烧制,亦成适合沙门的青黑色。唯有如是制作之钵,方适合授与、适合分配,非未制作者。因此将说:『在烧制与根本上善成就者,方适合授与。凡适合授与者,彼即适合分配。』无论已到手或未到手,皆应授与、应分配,以此显示:即使置于远处,亦得授与、得分配,唯以所置之处的观察为量。现在为了详说此义,故说『若是』等。『若』(hi)字表示详说。其中『烧制后将置放』者,是就黑色烧制而说。
Idāni pattādhiṭṭhānaṃ dassetumāha ‘‘tattha dve pattassa adhiṭṭhānā’’tiādi. Tattha sāmantavihāreti idaṃ upalakkhaṇavasena vuttaṃ, tato dūre ṭhitampi adhiṭṭhātabbameva. Ṭhapitaṭṭhānaṃ sallakkhetvāti idampi upacāramattaṃ, pattasallakkhaṇamevettha pamāṇaṃ.
现在为了显示钵之授与,故说『其中,钵有二种授与』等。其中『周围住处』者,此是以举例方式而说,即使置于更远处,亦应授与。『观察所置之处』者,此亦仅是方便,此处唯以钵之观察为量。
Idāni adhiṭṭhānavijahanaṃ dassetuṃ ‘‘evaṃ appamattassa’’tyādimāha. Tattha patte vā chiddaṃ hotīti mukhavaṭṭito heṭṭhā dvaṅgulamattokāsato paṭṭhāya yattha katthaci chiddaṃ hoti.
现在为了显示授与之舍弃,故说『如是不放逸者』等。其中『钵上有孔』者,从口缘以下二指量之处开始,无论何处有孔。
Sattannaṃdhaññānanti –
『七种谷物』者——
‘‘Sāli vīhi ca kudrūso;
『沙离、维希与库德鲁索;』
Godhūmo varako yavo;
小麦、稗子、大麦;
Kaṅgūti satta dhaññāni;
粟,此为七种谷物;
Nīvārādī tu tabbhidā’’ti. –
野稻等则为彼等之别类。
Vuttānaṃ sattavidhānaṃ dhaññānaṃ.
此为所说之七种谷物。
§49
49. Evaṃ pattādhiṭṭhānaṃ dassetvā idāni pattavikappanaṃ dassetuṃ ‘‘vikappane panā’’tiādimāha. Taṃ cīvaravikappane vuttanayeneva veditabbaṃ.
如是显示钵之决意后,今为显示钵之分配,故说『于分配中』等。此应以衣之分配中所说之方式而知。
§50
50. Evaṃ vikappanānayaṃ dassetvā idāni patte bhinne kattabbavidhiṃ dassetumāha ‘‘evaṃ adhiṭṭhahitvā’’iccādi. Tattha apattoti iminā adhiṭṭhānavijahanampi dasseti. Pañcabandhanepi patte aparipuṇṇapāke patte viya adhiṭṭhānaṃ na ruhati. ‘‘Tipupaṭṭena vā’’ti vuttattā tambalohādikappiyalohehi ayopattassa chiddaṃ chādetuṃ vaṭṭati. Teneva ‘‘lohamaṇḍalakenā’’ti vuttaṃ. Suddhehi…pe… na vaṭṭatīti idaṃ uṇhabhojane pakkhitte vilīyamānattā vuttaṃ. Phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭatīti pāsāṇacuṇṇena saddhiṃ phāṇitaṃ pacitvā tathāpakkena pāsāṇacuṇṇena bandhituṃ vaṭṭati. Aparibhogenāti ayuttaparibhogena. ‘‘Anujānāmi bhikkhave ādhāraka’’nti vuttattā mañcapīṭhādīsu yattha katthaci ādhārakaṃ ṭhapetvā tattha pattaṃ ṭhapetuṃ vaṭṭati ādhārakaṭṭhapanokāsassa aniyamitattāti vadanti.
如是显示分配之方式后,今为显示钵破时应作之规定,故说『如是决意后』等。其中,『非钵』者,以此亦显示舍弃决意。即使是五处缚合之钵,如同未完全烧制之钵,决意不能成立。因说『或以锡片』,故以铜、铅等许可之金属覆盖铁钵之孔隙是允许的。以此故说『以金属圆片』。『以纯净者……不允许』者,此因投入热食时会熔化故如是说。『以糖浆煮沸后用石粉缚合是允许的』者,将糖浆与石粉一起煮后,以如是烧制之石粉缚合是允许的。『以非用』者,以不适当之使用。因说『诸比库,我允许承座』,故将承座置于床、椅等任何处所,于其上置钵是允许的,因置承座之处所无有限定,如是说。
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Aṭṭhamo paricchedo. · 第八品。