Nissaggiyakaṇḍaṃ · 尼萨耆亚篇
Nissaggiyakaṇḍaṃ尼萨耆亚篇
1. Cīvaravaggo
1. 衣品
1. Kathinasikkhāpadavaṇṇanā一、咖提那衣学处释
Nissaggiyakaṇḍe tiṇṇaṃ kathinasikkhāpadānaṃ, vassikasāṭikaaccekacīvarasāsaṅkasikkhāpadānañca ekadesanāya tathākiṇṇāpattikkhandhāva veditabbā –
在尼萨耆亚篇集中,三条咖提那衣学处、瓦萨衣学处及一衣学处的部分解说,应知其犯相聚集如下——
Kathinaṃ yassa cattāro, sahajā samayadvayaṃ;
咖提那衣有四种,与生俱者及二时;六学处之一部分解说。
Channaṃ sikkhāpadānañca, ekadesavinicchayo.
六学处之一部分解说。
Tattha kathinanti ‘‘saṅghassa anumodanāya, gaṇassa anumodanāya, puggalassa atthārā saṅghassa atthataṃ hoti kathina’’nti (pari. 414) vacanato tesaṃyeva anumodanādidhammānaṃ saṅgaho kathinaṃ nāma. Yathāha ‘‘kathinaṃ jānitabbanti tesaññeva dhammānaṃ saṅgaho samavāyo nāmaṃ nāmakamma’’ntiādi (pari. 412). Tasmā kathinanti idaṃ bahūsu dhammesu nāmamattaṃ, na paramatthato eko dhammo. Ko panassa atthāroti? Tadekadesova khīrassa dhārā viya. Yathā cāha ‘‘atthāro ekena dhammena saṅgahito vacībhedenā’’ti. Sahajā nāma aṭṭha mātikā, dve palibodhā, pañcānisaṃsāti ime pannarasa dhammā. Samayadvayaṃ nāma kathinatthārasamayo, cīvarasamayo cāti. Tattha kathinatthārasamayo vassānassa pacchimo māso. Cīvarasamayo nāma anatthate kathine ayaṃ kattikamāso, atthate cattāro hemantikā cāti pañca māsā.
其中,「咖提那衣」者,依「为僧团随喜,为众随喜,由个人铺展而为僧团所铺展者,是咖提那衣」之语,咖提那衣名为彼等随喜等诸法之集合。如所说:「应知咖提那衣者,即彼等诸法之集合、聚集、名称、名称甘马」等。因此,「咖提那衣」此名仅是众多法之名称而已,非胜义上之一法。何者是其铺展?即彼之一部分,如乳之流。如所说:「铺展由一法所摄,以语之差别」。与生俱者,名为八母句、二障碍、五利益,此等十五法。二时者,名为咖提那衣铺展时与衣时。其中,咖提那衣铺展时为瓦萨之最后月。衣时者,名为咖提那衣未铺展时此咖提咖月,已铺展时四个寒季月,共五月。
Tattha aṭṭha mātikā nāma pakkamanantikādayo. Tā sabbāpi atthārena ekato uppajjanti nāma. Tabbhāvabhāvitāya atthāre sati uddhāro sambhavati. Tattha kathinatthārena ekuppādā ekanirodhā antarubbhāro sahubbhāro, avasesā kathinubbhārā ekuppādā, nānānirodhā ca. Tattha ekanirodhāti atthārena saha nirodhā, antarubbhārasahubbhārānaṃ uddhārābhāvo ekakkhaṇe hotīti attho. Sesā nānā nirujjhanti nāma. Tesu hi uddhārabhāvaṃ pattesupi atthāro tiṭṭhati evāti aṭṭhakathāyaṃ atthavibhāvanā. Sace atthate kathine bhikkhusmiṃ sāpekkhe tamhā āvāsā pakkamante saṅgho antarubbhāraṃ karoti, tassa bhikkhuno paṭhamameva mūlāvāse niṭṭhitacīvarapalibodhābhāvepi sati antarubbhāre palibodho chijjati satipi sāpekkhatāya saussāhattā. Iminā pariyāyena pakkamanantiko kathinuddhāro atthārena ekuppādo nānānirodho hoti. Tathā antarubbhāre sati suṇantassāpi yāva cīvaraniṭṭhānaṃ na gacchati, tāva parihārasambhavato niṭṭhānantiko. Yāva sanniṭṭhānaṃ na gacchati, tāva parihārasambhavato sanniṭṭhānantiko. Yāva na nassati, tāva parihārasambhavato nāsanantiko. Yāva na suṇāti, tāva parihārasambhavato savanantiko. Yāva cīvarāsā na chijjati, tāva parihārasambhavato āsāvacchediko. Yāva sīmaṃ nātikkamati, tāva parihārasambhavato sīmātikkantiko. Atthārena ekuppādo nānānirodho hotīti veditabbo.
其中,八母句者,名为出发边等。彼等一切皆由铺展一起生起。由彼性质所成之铺展存在时,舍弃得以发生。其中,由咖提那衣铺展而一起生、一灭者为中间舍弃与共同舍弃,其余咖提那衣舍弃为一起生、各别灭。其中,「一灭」者,与铺展一起灭,中间舍弃与共同舍弃之舍弃不存在于一刹那,此为义。其余各别灭。于彼等中,即使达到舍弃状态,铺展仍存在,此为注疏中之义理阐明。若咖提那衣已铺展,当比库有所期待而从彼住处出发时,僧团作中间舍弃,对彼比库,虽最初在根本住处已完成衣之障碍不存在,但中间舍弃时障碍被断,因有所期待故有努力。以此方式,出发边咖提那衣舍弃与铺展一起生、各别灭。同样,中间舍弃存在时,即使听闻者,只要未至衣完成,因有避免之可能,故为完成边。只要未至共同完成,因有避免之可能,故为共同完成边。只要未失坏,因有避免之可能,故为失坏边。只要未听闻,因有避免之可能,故为听闻边。只要衣之期望未断,因有避免之可能,故为期望断。只要未越界,因有避免之可能,故为越界。应知与铺展一起生、各别灭。
Tattha antarubbhārasahubbhārā dve antosīmāyaṃ eva sambhavanti, na bahisīmāyaṃ. Pakkamanasavanasīmātikkantikā bahisīmāyameva sambhavanti, na antosīmāyaṃ. Niṭṭhānasaaāṭṭhānāsāvacchedikā antosīmāyañceva bahisīmāyañca. Antarubbhāro saṅghāyatto, pakkamananiṭṭhānasanniṭṭhānasīmātikkantikā puggalādhīnā, sesā tadubhayaviparītā.
其中,内满与外满二者唯生于界内,不生于界外。离去、闻、越界者唯生于界外,不生于界内。完成、期待、断绝者生于界内及界外二处。内满依僧团,离去、完成、期待、越界依个人,其余者与此二者相反。
Tattha ‘‘niṭṭhitacīvarasmi’’nti iminā cīvarapalibodhābhāvameva dīpeti. Na āvāsapalibodhābhāvaṃ. ‘‘Ubbhatasmiṃ kathine’’ti iminā ubhayapalibodhābhāvaṃ dīpeti, tasmā ubhayapalibodhābhāvadīpanatthaṃ tadeva vattabbanti ce? Na, visesattā. Kathaṃ? Kāmañcetaṃ tasmā ‘‘ubbhatasmiṃ kathine’’ti kesañci kathinuddhārānaṃ nānānirodhattā, saṅghapuggalādhīnānadhīnattā ca antobahiubhayasīmāsu niyamāniyamato ca ubbhatasmiṃ kathine saṅghassa, na puggalassa ubbhataṃ hoti, tathāpi ‘‘ubbhatasmiṃ kathine’’ti idaṃ sāmaññavacanaṃ. Tasmā ‘‘niṭṭhitacīvarasmi’’nti iminā niyameti.
其中,以『衣已完成』此语,唯显示无衣障碍,非显示无住处障碍。以『咖提那衣已舍』此语,显示二障碍皆无。若如是,为显示二障碍皆无之义,唯应说彼即可,何必如此?非也,因有差别。如何?虽然因此『咖提那衣已舍』,由于某些咖提那衣舍弃之灭尽各异,依僧团与依个人之差别,以及于界内、界外、二界之决定与不决定,咖提那衣已舍时,对僧团而言已舍,对个人而言未舍,然而『咖提那衣已舍』此语乃共通之语。因此以『衣已完成』此语作决定。
Kiṃ vuttaṃ hoti – saṅghassa antarubbhārena ubbhatasmiṃ kathine acchinnacīvarapalibodho bahisīmāgato pacchā gantvā attano sīmāgato aniṭṭhitacīvaro ānisaṃsaṃ labhati evāti katvā ‘‘niṭṭhitacīvarasmi’’nti vuttanti veditabbaṃ. Tattha āvāsapalibodho nāma vasati vā tasmiṃ āvāse, sāpekkho vā pakkamati. Cīvarapalibodho nāma cīvaraṃ akataṃ vippakataṃ, cīvarāsānupacchinnā, tabbiparītena apalibodho veditabbo. Tattha anatthatakathinānaṃ cīvarakālasamaye niyamato cattāro ānisaṃsā labbhanti, asamādānacāro aniyamato. Tena sāsaṅkasikkhāpadaṃ vuttaṃ. Kathaṃ cattāro niyatāti ce? ‘‘Cīvarakālasamayo nāma anatthate kathine vassānassa pacchimo māso’’ti (pārā. 649) vacanato anatthatakathinānaṃ tasmiṃ māse yāvadatthacīvaraṃ siddhaṃ, tathā tatiyakathinasikkhāpade (pārā. 497 ādayo) akālacīvaraṃ nāma piṭṭhisamayato paṭṭhāya taṃ paṭiggahetvā saṅghato labhitabbaṃ ce, yāva cīvarakālasamayaṃ nikkhipitvā bhājetvā gahetabbaṃ. Puggalikaṃ ce, vassānassa chaṭṭhapakkhassa pañcamito paṭṭhāya yāva cīvarakālasamayaṃ anadhiṭṭhitaṃ avikappitaṃ vaṭṭati accekacīvarasikkhāpadena anuññātattā, na tato paraṃ. Tadā uppannacīvarassa paṭisiddhattā paṭhamakathinena. Tattha aṭṭhakathāyaṃ vuttanayo saṅghikaṃ sandhāya, tathā porāṇagaṇṭhipade cāti veditabbaṃ.
所说之义为何?僧团以内满而咖提那衣已舍时,衣障碍未断者往界外,后来返回自己界内,衣未完成者得利益,为显示此义故说『衣已完成』,应如是了知。其中,住处障碍者,谓住于彼住处,或有所期待而离去。衣障碍者,谓衣未作、已坏失、未断衣期待。与此相反者,应知为无障碍。其中,对未张咖提那衣者,于衣时期中,决定得四种利益,不受持行无决定。因此说有疑学处。云何四者决定?依『衣时期者,谓咖提那衣未张时,瓦萨之最后月』此语,对未张咖提那衣者,于彼月中,足够之衣已成就。如是于第三咖提那衣学处中,非时衣者,谓从后时起,受取彼后,若应从僧团获得,应藏置至衣时期而分配受取。若属个人,从瓦萨第六半月之第五日起至衣时期,未决意、未作净分,因单衣学处所允许故,为许可,非从彼后。因彼时所生之衣为所禁止,依第一咖提那衣。其中,注疏中所说之方式,系关于僧团所有,于古义疏中亦如是,应如是了知。
Paṭhamakathine (pārā. 459 ādayo) paṭhamapaññattiyā, avisesena vā ekādasame divase āpatti. Vassānassa hi antonivāraṇatthaṃ aṭṭhakathāya ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti (pārā. 462 ādayo) vuttaṃ. Eseva nayo dutiye, tatiye ca. Tena cīvarakālato pure vā anto vā uppannaṃ cīvarakālato uddhaṃ ekadivasampi parihāraṃ na labhati. Yadi labheyya, accekacīvarasikkhāpadavirodho. ‘‘Yāva cīvarakālasamayaṃ nikkhipitabbaṃ, tato ce uttari nikkhipeyya, nissaggiya’’nti (pārā. 648) hi tattha vuttaṃ. Vassāvāsikabhāvena saṅghato laddhaṃ vuṭṭhavassattā attano santakabhūtaṃ accekacīvaraṃ cīvarakālasamayaṃ atikkāmayato eva āpatti, na accekacīvarakālaṃ atikkāmayato āpattīti. ‘‘Anatthate kathine ekādasamāse uppanna’’nti (pārā. 500) vacanato yo ca tattha cīvaruppādo, so ca nesaṃ bhavissatīti siddhaṃ, anāmantacāragaṇabhojanasikkhāpade ‘‘aññatra samayā’’ti (pāci. 222 ādayo) vuttattā sesadvayaṃ siddhameva. Tasmā ‘‘kālepi ādissa dinnaṃ, etaṃ akālacīvara’’nti (pārā. 500) vacanato ādissa dinnacīvaraṃ parihāraṃ na labhati.
于第一咖提那衣中,依第一制定,或无差别,于第十一日有罪。因为瓦萨之内限制故,注疏中说『衣已完成之比库,咖提那衣已舍』。此即方式,于第二、第三亦然。因此,衣时期前或其间所生者,从衣时期后,一日之保持亦不得。若得,则与单衣学处相违。因彼处说『应藏置至衣时期,若从彼更藏置,为尼萨耆亚』。依瓦萨住者之性质从僧团所得,因已出瓦萨故成为自己所有,单衣越衣时期时即有罪,非越单衣时期时有罪。依『咖提那衣未张时,于第十一月所生』此语,凡彼处之衣生起,彼将属于彼等,已成就。因不告行、众食学处中说『除时因』故,其余二者已成就。因此,依『虽于时中指定而施,此为非时衣』此语,指定而施之衣不得保持。
Aparakattikāyameva vā ubbhatasmiṃ kathine labhati, evaṃ ‘‘ubbhatasmiṃ kathine’’ti vuttattāti ce? Na vattabbaṃ. Cha ṭhānāni hi sāpekkhatāya vuttāni . Duṭṭhadosadvaye adhikaraṇacatutthaṃ, paṭhamāniyate sotassa raho, tatiyakathine ādissa dinnaṃ cīvaraṃ, accekacīvarasikkhāpade ‘‘saññāṇaṃ katvā nikkhipitabba’’nti padaṃ, duṭṭhullārocanappaṭicchādanadvaye adhikaraṇaṃ, pārājikavacanañca, tīsu kathinasikkhāpadesu ‘‘aṭṭhannaṃ mātikānaṃ aññatarāyā’’ti vacananti. Tattha ādissa dinnaṃ cīvaraṃ saṅghikaṃ bhājitabbacīvaraṃ sandhāya vuttaṃ, na puggalikaṃ. Saññāṇaṃ katvā nikkhipitabbanti vassāvāsikacīvaraṃ sandhāya vuttaṃ. Avuṭṭhavassena pacchā dātabbattā saññāṇaṃ kātabbaṃ, na ñātippavāritato laddhaṃ puggalikaṃ sandhāya. Tasmā duvidhaṃ accekacīvaraṃ saṅghe ninnaṃ, puggale ninnañcāti siddhaṃ. Tattha saṅghe pariṇataṃ accekacīvaraṃ vassūpanāyikadivasato paṭṭhāya, piṭṭhisamayato paṭṭhāya vā yāva pavāraṇā nikkhipituṃ vaṭṭati eva saṅghikattā, puggalikampi ‘‘vassaṃvuṭṭhakāle gaṇhathā’’ti dinnattā. Tādisañhi yāva vassaṃvuṭṭho na hoti, tāva tasseva dāyakassa santakaṃ hoti. Ettako visesahetu.
或唯于次日咖提那衣已舍时得,如是因说『咖提那衣已舍』故?不应说。因六处依期待而说。于二恶说罪中第四诤事,于第一不定中耳边,于第三咖提那衣中指定而施之衣,于单衣学处中『作标记后应藏置』之句,于二恶说罪覆藏中诤事,巴拉基咖之语,以及于三咖提那衣学处中『八母句之任一』之语。其中,指定而施之衣,系关于僧团所有应分配之衣而说,非个人所有。『作标记后应藏置』,系关于瓦萨住者之衣而说。因未出瓦萨者后应施与故应作标记,非关于从亲属或受邀请者所得之个人所有。因此,单衣有二种:归于僧团、归于个人,已成就。其中,归于僧团之单衣,从瓦萨入日起,或从后时起,至自恣,因属僧团故,藏置为许可。个人所有者亦因『瓦萨出时取』而施与故。如是之衣,乃至未出瓦萨,仍属彼施者所有。此为差别之因。
‘‘Anaccekacīvare anaccekacīvarasaññī cīvarakālasamayaṃ atikkāmeti, anāpattī’’ti vacanato accekacīvarakasseva so aparādho. Yena ‘‘virodho’’ti vacanaṃ dasseyyāti na vinaye visesahetu pariyesitabbo. Buddhavisayattā pamāṇanti ce? Na, yadi evaṃ ettha attano santakabhūtampi accekacīvaraṃ saññāṇaṃ katvā nikkhipitabbameva, na adhiṭṭhātabbaṃ na vikappetabbaṃ na vissajjetabbaṃ. Tato ‘‘anāpatti, antosamaye adhiṭṭheti vikappeti vissajjetī’’tiādivacanavirodho (pārā. 651) adhivāsetabbo siyā. Tathā ‘‘vassānassa pacchime māse kathinuddhāre kate tasmiṃ māse atthate kathine kathinuddhāradivasaṃ atikkāmeti, nissaggiyaṃ hotī’’ti vacanato nissaggiyaṃ hotīti ayampi atthavirodho adhivāsetabbo siyā. Tasmiñca ‘‘anaccekacīvare anāpattī’’ti vuttaṃ, tañca anadhiṭṭhitaṃ avikappitamevāti ettako visesahetu. Atirekacīvarañcetaṃ paṭhamasikkhāpadenāpatti, itaraṃ ce anāpattiyevāti imassa atthassa ayaṃ bhagavato visesahetu. Tathā atirekadasāhānāgatāyeva kattikapuṇṇamāya saṅghassa vassāvāsikatthaṃ accekacīvaraṃ viya dadamānaṃ na gahetabbaṃ, dasāhānāgatāya eva gahetabbanti ettako visesahetu. Tato aṭṭhakathānayavirodho ca adhivāsetabbo siyā. Tattha ‘‘adhiṭṭhitato paṭṭhāya uppannaṃ accekacīvaraṃ na hotī’’ti vatvā aññathā nayo dassito. Porāṇagaṇṭhipade so ca nayo saṅghikaṃ upādāya vuttattā na virujjhatīti neva so ca paṭikkhitto. Yathā anaccekacīvaraṃ chaṭṭhito paṭṭhāya uppannaṃ atirekadasāhānāgatāyapi paṭiggahetabbaṃ, paṭiggahetvā cīvarakālasamayaṃ atikkāmayatopi anāpattīti ayampi nayo adhivāsetabbo siyā. Tato paṭhamakathinavirodho. Dasāhānāgatāya eva paṭiggahetabbaṃ, paṭiggahetvā cīvarakālasamayaṃ atikkāmayato anāpattīti ce, taṃ dve dasāhe labhatīti ettako visesahetu.
依『于非单衣有非单衣想而越衣时期,无罪』此语,唯单衣者有彼过失。因此不应于律中寻求差别之因以显示『相违』之语。因佛境界故为量?非也。若如是,于此处,自己所有之单衣亦应作标记后藏置,不应决意、不应作净分、不应舍弃。从彼『无罪,于期间内决意、作净分、舍弃』等语相违应容忍。如是,依『瓦萨之最后月,咖提那衣舍弃已作,于彼月中咖提那衣已张,越咖提那衣舍弃日,成尼萨耆亚』此语,成尼萨耆亚,此义相违亦应容忍。于彼中说『于非单衣无罪』,彼为未决意、未作净分者,此为差别之因。此过量衣依第一学处有罪,其余者若无罪,此义之差别因为世尊所制。如是,超过十日未至之咖提那衣满月日,如施与僧团瓦萨住者之单衣者,不应受取,唯十日未至时应受取,此为差别之因。从彼,注疏方式之相违亦应容忍。其中,说『从决意起所生之单衣非有』后,显示异方式。古义疏中,彼方式系关于僧团所有而说故不相违,彼亦未被拒绝。如非单衣从第六日起所生,虽超过十日未至亦应受取,受取后越衣时期亦无罪,此方式亦应容忍。从彼,与第一咖提那衣相违。唯十日未至时应受取,受取后越衣时期无罪者,彼得二个十日,此为差别之因。
Antarā anāpattikkhettacīvarakālappaviṭṭhattā adhiṭṭhahitvā paccuddhaṭaṃ viya taṃ punapi dasāhe labhatīti ce? Na, kālappaveso adhiṭṭhānaṃ viya hotīti ce? Na, ‘‘vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti vacanavirodhaṃ katvā, tato paraṃ dasāhaṃ avikappentassāpi anāpatti siyā. Apica yaṃ vuttaṃ aṭṭhakathāyaṃ ‘‘vassikasāṭikā antovasse laddhā ceva niṭṭhitā ca, antodasāhe adhiṭṭhātabbā, dasāhātikkame niṭṭhitā, tadaheva adhiṭṭhātabbā, dasāhe appahonte cīvarakālaṃ nātikkāmetabbā’’ti (pārā. aṭṭha. 2.630). Tena āpattito na mucceyya. Kālappaveso hi adhiṭṭhānapariyāyo na jātoti. Ettāvatā yathāvutto atthavikappo pāḷinayeneva patiṭṭhāpito hoti.
「在中间,因进入无犯衣时,如同确定后舍弃,在十日内再次获得,是否如此?」不然。「时之进入如同确定,是否如此?」不然。若如此,则与『雨季衣应确定四个月雨季,超过此期应作舍与』之语相违,超过此期即使不作舍与亦无犯。况且,注疏中所说『雨季衣于雨季内获得且完成者,应于十日内确定;超过十日而完成者,当日即应确定;十日不足时,不应超越衣时』。依此,不能免于犯。因为时之进入并非确定之方法。至此,如前所说之义理分别,依圣典之理而得成立。
Apicettha yaṃ vuttaṃ aṭṭhakathāyaṃ ‘‘dasāhe appahonte cīvarakālaṃ nātikkāmetabbā’’ti, tatthapi cīvarakāle uppannaṃ, dasāhe appahonte cassa karaṇaṃ natthi, taṃ accekacīvaraṃ akālacīvaramiva cīvarakālaṃ nātikkāmetabbanti siddhametaṃ. Pāḷito ca tañce antokāle uppajjati, dasāhe appahontepi uppajjati, evaṃ uppannaṃ accekacīvaraṃ accekacīvarameva na hoti. Na hi taṃ kālavisesavasena accekacīvarasaṅkhaṃ gacchati. Vuttañhetaṃ ‘‘accekacīvaraṃ nāma senāya vā gantukāmo hoti, pavāsaṃ vā gantukāmo hoti, gilāno vā hoti, gabbhinī vā hoti , assaddhassa vā saddhā uppannā hoti…pe… ‘vassāvāsikaṃ dassāmī’ti evaṃ ārocitaṃ, etaṃ accekacīvaraṃ nāmā’’ti (pārā. 649). Tasmā yathā taṃ cīvaraṃ nātikkāmetabbaṃ, tathā anaccekacīvarampīti siddhaṃ hoti. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘dasāhe appahonte cīvarakālaṃ nātikkāmetabbā’’ti. Apica yadi evaṃ taṃ accekacīvarasikkhāpadameva accekacīvaraṃ cīvarakālaṃ nātikkāmetabbanti imassa pana atthavisesassa dassanatthaṃ bhagavatā paññattaṃ.
又于此,注疏中所说『十日不足时,不应超越衣时』,于此亦成立:衣时中生起者,若十日不足而无其制作,则该长衣如同非时衣,不应超越衣时。从圣典而言,若于时内生起,即使十日不足亦生起,如是生起之长衣,长衣即非长衣。因为彼不依时之差别而入长衣之数。此已说:『长衣者,谓欲往军队,或欲往旅行,或病,或怀孕,或不信者生起信心……乃至……「我将施与雨安居者」如是告知,此名长衣』。因此,如彼衣不应超越,非长衣亦然,此得成立。故注疏中说『十日不足时,不应超越衣时』。又若如此,则世尊制定长衣学处本身,即为显示长衣不应超越衣时此义之差别。
Mahāaṭṭhakathāyaṃ pana taṃ evaṃ vuttaṃ – kāmañcedaṃ ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti iminā siddhaṃ, aṭṭhuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapitanti atthavisesadīpanapayojanato. Tasmā taṃ tassa atthavisesadassanatthaṃ vuttanti siddhameva. Tasmāpi veditabbameva yaṃ kiñci cīvaraṃ cīvarakālasamayaṃ nātikkāmetabbanti. Apica yaṃ vuttaṃ aṭṭhakathāyaṃ ‘‘chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddhāretvā ṭhapitacīvarampi etaṃ parihāraṃ labhatī’’ti (pārā. aṭṭha. 2.646-649). Tena ‘‘anaccekacīvare anaccekacīvarasaññī cīvarakālasamayaṃ atikkāmeti, anāpattī’’ti (pārā. 650) imināpi anaccekacīvarassāpi accekacīvaraparihāralābhaṃ dīpetīti.
然而大注疏中如是说:虽然此『应持长衣最多十日』以此已成立,但依八种生起之方式,如前未有地显示义理而安立学处,是为显示义之差别之目的。因此,彼为显示其义之差别而说,此已成立。由此亦应知:任何衣不应超越衣时之时期。又注疏中所说『然而从第六日起生起之非长衣,以及舍弃后安置之衣,亦得此保护』。依此,『于非长衣有非长衣想而超越衣时之时期,无犯』以此亦显示非长衣亦得长衣之保护。
Ettāvatā yathāvutto dutiyo atthavikappo pāḷinayena, aṭṭhakathānayena ca patiṭṭhāpito hoti. Evaṃ tāva pakiṇṇakāya adhikathā parato pāṭhato vitthāritā hotīti apakiṇṇakaṃ.
至此,如前所说之第二义理分别,依圣典之理及注疏之理而得成立。如是,杂篇中之附加论述,从后文详细阐述,故为非杂篇。
Cīvarapalibodho, āvāsapalibodho cāti dve palibodhā. Tesu ekapalibodhepi sati anāmantacārādiānisaṃsaṃ labhati, taṃ idha natthīti dassetuṃ ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti vuttaṃ. Tasmā eva ‘‘atthatakathinassa hi bhikkhuno’’tiādi vuttaṃ. Kathinatthārārahassāti ettha ‘‘aṭṭhahi aṅgehi samannāgato puggalo bhabbo kathinaṃ attharituṃ – pubbakaraṇaṃ jānāti, paccuddhāraṃ jānāti, adhiṭṭhānaṃ jānāti, atthāraṃ jānāti, mātikaṃ jānāti, palibodhaṃ jānāti, uddhāraṃ jānāti, ānisaṃsaṃ jānātī’’ti (pari. 409) vacanato imehi aṭṭhahi aṅgehi samannāgato puggalo kathinatthārāraho nāma. Pubbakaraṇaṃ nāma dhovanavicāraṇacchedanasibbanarajanakappakaraṇaṃ.
衣障碍与住处障碍,此二障碍。于此,即使有一障碍,亦得不告而行等之利益,为显示此处无此,故说『衣已完成之比库,咖提那已展开』。正因如此,故说『咖提那已收藏之比库』等。「有资格收藏咖提那」者,于此『具足八支之人有能力收藏咖提那:知前行,知舍弃,知确定,知展开,知本母,知障碍,知收起,知利益』,依此语,具足此八支之人,名为有资格收藏咖提那者。前行者,谓洗涤、选择、裁剪、缝制、染色、作净。
‘‘Cīvaraṃnāma khoma’’ntiādinā pāḷivasena jātiñca pamāṇañca dassetvā idāni atirekacīvaraṃ dassetuṃ ‘‘yaṃ pana vuttaṃ adhiṭṭhitavikappitesū’’tiādi vuttaṃ. Ṭhapitaṭṭhānaṃ sallakkhetvā’’ti vuttepi yasmiṃ ṭhāne yaṃ ṭhapitaṃ, tasmiṃ taṃ pacchā hotu vā, mā vā, adhiṭṭhānaṃ ruhateva. Pure pacchā ṭhapanaṭṭhānaṃ na pamāṇaṃ.
以『衣者,谓麻』等圣典之方式,显示种类及量已,今为显示长衣,故说『然而所说「于已确定、已舍与者」』等。「观察安置之处」者,虽如是说,于何处安置何物,其后于彼处有或无,确定仍然有效。先前与其后安置之处非为量度。
Antimavatthuṃ ajjhāpannassa bhikkhubhāvapariccāgavasena setavatthanivāsanaṃ vā kāsāvacajanaṃ vā hīnāyāvattanaṃ.
最后事项者,对于已犯者,以舍弃比库身份之方式,穿白衣或著袈裟,归向下劣。
Ekādasame aruṇuggamaneti antimaṃ ṭhapetvā tato purimatarasminti attho veditabbo. Tattha antimaṃ nāma aparakattikāya paṭhamāruṇuggamanaṃ. Tañhi kālattā nissaggiyaṃ na karoti. Idha ‘‘niṭṭhitacīvarasmiṃ bhikkhunā’’ti karaṇavacanaṃ nidānānapekkhaṃ nidāne karaṇābhāvato. Tasmā eva ‘‘dasāhaparama’’nti ayamettha anupaññattīti vuttaṃ. ‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetu’’ntiādi (mahāva. 358) vacanato ca idha ‘‘vikappetī’’ti avisesena vuttavacanaṃ viruddhaṃ viya dissati, na ca viruddhaṃ tathāgatā bhāsanti, tasmā evamassa attho veditabbo – ticīvaraṃ ticīvarasaṅkhepena parihārato adhiṭṭhātumeva anujānāmi, na vikappetuṃ. Vassikasāṭikaṃ pana catumāsato paraṃ vikappetumeva, na adhiṭṭhātunti. Evañca pana sati yo ticīvare ekena cīvarena vippavasitukāmo hoti, tassa ticīvarādhiṭṭhānaṃ paccuddharitvā vippavāsasukhatthaṃ vikappanāya okāso dinno hoti, dasāhātikkame ca anāpattīti. Etena upāyena sabbattha vikappanāya apaṭisiddhabhāvo veditabboti likhitaṃ.
第十一次黎明升起者,应知其义为:除去最后一次,从那之前的。其中,最后者,名为次日的第一次黎明升起。因为时间的缘故,那不成为尼萨耆亚。此处「对于衣已成的比库」这一作格语,不依赖于因缘,因为在因缘中无作格。正因如此,说「十日为限」这一条在此处未被制定。又从「诸比库,我允许确定三衣,不应分配」等语,此处所说「分配」这一不加区别的说法,似乎相违,但如来不说相违之语,因此应如此知其义:我允许以三衣之总称持守者仅确定三衣,不分配。但对于雨季衣,过四月后仅应分配,不应确定。如此一来,对于欲以三衣中的一衣离开者,撤回三衣确定后,为了离开之乐,给予分配的机会,过十日则无罪。以此方法,应知分配在一切处不被禁止,如是所写。
Imassa pana sikkhāpadassa ayaṃ saṅkhepavinicchayo – anatthate kathine hemantānaṃ paṭhamadivasato paṭṭhāya, atthate kathine gimhānaṃ paṭhamadivasato paṭṭhāya uppannacīvaraṃ sandhāya ‘‘niṭṭhitacīvarasmi’’ntiādi vuttaṃ. Etthāha – ‘‘rajakehi dhovāpetvā setakaṃ kārāpentassāpi adhiṭṭhānaṃ adhiṭṭhānamevā’’ti (pārā. aṭṭha. 2.465) vacanato arajitepi adhiṭṭhānaṃ ruhatīti. Tena sūcikammaṃ katvā rajitvā kappabinduṃ datvā adhiṭṭhātabbanti niyamo kātabbo, na kātabboti? Kattabbova. Patto viya adhiṭṭhito yathā puna setabhāvaṃ vā tambabhāvaṃ vā patto adhiṭṭhānaṃ na vijahati, na ca pana tādiso yaṃ adhiṭṭhānaṃ upagacchati, evametaṃ daṭṭhabbanti. ‘‘Sve kathinaṃ uddharissatī’’ti laddhacīvaraṃ sace ajjeva na adhiṭṭhāti, aruṇuggamane eva nissaggiyaṃ hoti. Kasmā? ‘‘Niṭṭhitacīvarasmi’’ntiādinā (pārā. 462-463;) sikkhāpadassa vuttattā. Kathinabbhantare dasāhato uttaripi parihāraṃ labhati, kathinato pana pacchā ekadivasampi na labhati. Yathā kiṃ – yathā atthatakathino saṅgho ticīvaraṃ atthatadivasato paṭṭhāya yāva ubbhārā ānisaṃsaṃ labhati, na tato paraṃ, evaṃ atthatadivasato paṭṭhāya yāva ubbhārā labhati, uddhate pana kathine ekadivasampi na labhati. Etthāha – ubbhatadivasato paṭṭhāya puna dasāhaṃ labhatīti? Na, kasmā? ‘‘Anujānāmi, bhikkhave, dasāhaparamaṃ atirekacīvaraṃ dhāretu’’nti vacanato. Kathinabbhantarepi ekādase aruṇuggamane nissaggiyanti āpannaṃ. Taṃ pana atippasaṅgaṃ nivāretuṃ ‘‘niṭṭhitacīvarasmi’’ntiādi vuttaṃ, na kathinadivasāni adivasānīti dīpanatthaṃ. Ayamattho tattha tattha āvibhavissati. Atha vā vassikasāṭikā anatirittappamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbāti vuttaṃ. Ettha ‘‘paccuddharitvā’’ti vacane uposathadivase eva paccuddharitvā vikappetvā ṭhapitaṃ hoti, tato paraṃ hemantassa paṭhamadivasato paṭṭhāya paccuddharaṇābhāvā. Evaṃ kathinabbhantare uppannacīvarampi veditabbanti likhitaṃ.
此学处的简要判决如下:咖提那未展开时,从冬季第一日开始;咖提那已展开时,从热季第一日开始,关于所得之衣,说「衣已成」等。此处有说:「即使令染工洗涤后制作白色者,其确定也是确定」这一说法,即使未染色也成立确定。因此,应作缝纫工作后染色,给予界点后确定,这一规定应作还是不应作?应当作。如同钵一般,已确定者,如何再次成为白色或铜色,钵不舍弃确定,但不是那样的,所得的确定,应如此看待。「明日将展开咖提那」,若今日不确定所得之衣,黎明升起时即成尼萨耆亚。为何?因为以「衣已成」等学处所说。在咖提那期间,过十日后也得持守,但咖提那之后,一日也不得。如何?如同展开咖提那的僧团,从展开日起直到收起,得利益,不从那之后,如是从展开日起直到收起得之,但咖提那收起后,一日也不得。此处有说:从收起日起再得十日吗?不,为何?因为「诸比库,我允许持守过量衣十日为限」这一说法。在咖提那期间,第十一次黎明升起时也成尼萨耆亚,已犯。但为了防止过度,说「衣已成」等,不是为了显示咖提那日不是日。此义将在各处显现。或者,雨季衣不过量,取其名,以所说方式,四个雨季月应确定,过后撤回应分配,如是所说。此处「撤回」这一说法,在伍波萨他日撤回分配后安置,从那之后,从冬季第一日起,无撤回。如是咖提那期间所得之衣也应知,如是所写。
Kathinasikkhāpadavaṇṇanā niṭṭhitā. · 咖提那衣学处释毕。
2. Udositasikkhāpadavaṇṇanā二、离衣学处释
‘‘Atthatakathinassa pañca māse baddhasīmāyaṃ yattha katthaci cīvaraṃ nikkhipitvā pakkamantassa anāpattī’’ti aṭṭhakathāyaṃ vuttaṃ. ‘‘Abaddhasīmāyapi vaṭṭatī’’ti idaṃ abaddhasīmāyaṃ kathinatthārañca āraññakasikkhāpadañca sādhetīti likhitaṃ. Idāni –
「对于咖提那已展开者,五月中在结界处,无论何处放置衣后离去,无罪」,注疏中如是所说。「在未结界处也可」,这在未结界处成立咖提那展开和阿兰若学处,如是所写。现在:
‘‘Chinnaṃ dhutaṅgaṃ sāsaṅka-sammato santaruttaraṃ;
「头陀支已断,有疑虑者认可,内衣上衣;
Acīvarassānāpatti, paccuddhārādisiddhito’’ti. (vajira. ṭī. pārājika 479) –
无衣之无罪,从撤回等成立」。
Idaṃ pakiṇṇakaṃ veditabbaṃ.
此应知为杂说。
Tatrāyaṃ codanāpubbaṅgamavinicchayo – keci ‘‘diguṇaṃ saṅghāṭi’’nti (mahāva. 348) vacanato ‘‘ekaccikā saṅghāṭi nādhiṭṭhātabbā. Sace adhiṭṭhāti, na ruhatī’’ti vatvā upasampadāpekkhānampi diguṇaṃyeva saṅghāṭiṃ datvā upasampādenti, te iminā suttalesena saññāpetabbā. Bhagavatā hi ‘‘chinnakaṃ saṅghāṭiṃ, chinnakaṃ uttarāsaṅgaṃ, chinnakaṃ antaravāsaka’’nti paṭhamaṃ anuññātaṃ. Tato ‘‘aññatarassa bhikkhuno ticīvare kariyamāne sabbaṃ chinnakaṃ nappahoti. Dve chinnakāni ekaṃ achinnakaṃ nappahoti, dve achinnakāni ekaṃ chinnakaṃ nappahotī’’ti imasmiṃ vatthusmiṃ ‘‘anujānāmi, bhikkhave, anvādhikampi āropetu’’nti (mahāva. 360) anuññātaṃ, tasmā ekaccikāpi saṅghāṭi vaṭṭatīti siddhaṃ. Yā chijjamānāpi nappahoti, tassā kuto diguṇatāti? Aṭṭhakathāyampissa vuttaṃ ‘‘anvādhikampi āropetunti āgantukapattampi dātuṃ, idaṃ pana appahonake āropetabbaṃ. Sace pahoti, āgantukapattaṃ na vaṭṭati, chinditabbamevā’’ti (mahāva. aṭṭha. 360). Kathinaṃ pana chinnakameva vaṭṭati, āveṇikalakkhaṇattā, ‘‘chinnakaṃ diguṇaṃ nappahotī’’ti vacanābhāvato cāti sanniṭṭhānamettha gantabbanti.
于此,以诘问为前导的判定如下——有些人依据「双层桑喀帝」之语,说「单层桑喀帝不应决意。若决意,则不成就」,因此即使对求达上者也给予双层桑喀帝后才授予达上,应以此经文之义理教导他们。世尊最初允许的是「破碎的桑喀帝、破碎的上衣、破碎的下衣」。其后,在「某比库制作三衣时,全部破碎的不够,两件破碎的一件未破碎的不够,两件未破碎的一件破碎的不够」这一事缘中,允许「诸比库,我允许也可缝上添补布」,因此单层桑喀帝也成就,这已确定。即使剪裁也不够的,何来双层性?注疏中对此说「也可缝上添补布者,可给予外来布片,但此应缝在不够的上。若够,外来布片不成就,应当剪裁」。但咖提那衣只有破碎的成就,因其有特殊相,且无「破碎的双层不成就」之语,应以此为结论。
Dhutaṅganti anupasampannānaṃ tecīvarikadhutaṅgābhāvato ticīvareneva tecīvarikoti, tesaṃ adhiṭṭhānābhāvato ‘‘adhiṭṭhitenevā’’ti vattabbaṃ hotūti ce? Na, dhutaṅgabhedena virodhappasaṅgato. Catutthacīvarasādiyanena hi dhutaṅgabhedo, na ticīvaravippavāsena, nāpi atirekacīvarasādiyanena, nāpi atirekacīvaradhāraṇena. Yasmā pana bhikkhūnaṃ eva bhagavatā adhiṭṭhānavasena nava cīvarāni anuññātāni, jātivasena ca vuttāni, na evaṃ anupasampannānaṃ, tasmā nesaṃ cīvaraniyamābhāvā na taṃ dhutaṅgaṃ anuññātaṃ gahaṭṭhānaṃ viya. Tasmā tassa samādānavidhāne avacanato ca sanniṭṭhānamettha gantabbanti.
头陀支——因未达上者无三衣头陀支,故以三衣即为三衣者,因他们无决意,应说「仅以决意的」吗?不然,因与头陀支之分别相违。第四衣之受用即头陀支之分别,非以三衣之离别,亦非以多余衣之受用,亦非以多余衣之持用。然而,世尊仅对比库们以决意方式允许九种衣,并以种类方式说明,未如此对未达上者,因此对他们无衣之限定,故不允许彼头陀支,如同在家众。因此,在其受持方法中未说,应以此为结论。
Sāsaṅkasammatoti kaṅkhāvitaraṇiyaṃ (kaṅkhā. aṭṭha. sāsaṅkasikkhāpadavaṇṇanā) sāsaṅkasikkhāpade visuṃ aṅgāni na vuttāni, ‘‘sesamettha cīvaravaggassa dutiyasikkhāpade vuttanayeneva veditabba’’nti vuttaṃ, na ca panetaṃ vuttaṃ. Tattha rattivippavāso catutthamaṅgaṃ, idha chārattavippavāso, ayamettha visesoti. Tasmā aṅgasāmaññato ca sammutisāmaññato ca sāsaṅkasikkhāpadamevidanti idaṃ nippadesaṃ, taṃ sappadesaṃ māsaparamattā. Tattha bahigāmepi gāmasīmaṃ okkamitvā vasitvā pakkamantassa anāpatti, idha na tathā. Idha anantare anantare aruṇuggamane nissaggiyaṃ, tattha sattameti ayaṃ imesaṃ dvinnaṃ viseso. Aṅgāni pana cīvaranikkhepanaṅgasampattito vipariyāyena, idha vuttanayena ca siddhattā na vuttāni. Tāni kāmaṃ na vuttāni, tathāpi catutthamaṅgaṃ visesitabbaṃ, na pana visesitaṃ. Kiṃ kāraṇaṃ? Idha vuttanissajjanakkamena nissajjitvā āpattidesanato, tatthāpannāpattivimokkhadīpanatthaṃ. Saṃvaccharavippavutthampi rattivippavutthameva, pageva chārattavippavutthaṃ. Evaṃ santepi tattha yathāvuttaaṅgasampattiyā sati tattha vuttanayeneva nissajjitabbaṃ. Hemante, gimhe vā nissajjati ce? Idha vuttanayenāpi nissajjituṃ vaṭṭatīti ñāpanatthaṃ catutthamaṅgaṃ na visesitanti no takkoti ācariyo. Māsātikkantaṃ, dasāhātikkantampi cīvaraṃ ‘‘dasāhātikkanta’’nti vatvā nissaṭṭhameva, na ūnamāsaṃ hutvā ‘‘dasāhātikkanta’’nti vatvā, māsātikkanta’’nti vatvāti eke. Tathāpi sace paccāsācīvaraṃ hoti, nissaggiyaṃ. ‘‘Dasāhātikkanta’’nti vatvā mūlacīvaraṃ pana ‘‘māsātikkanta’’nti vatvā nissajjitabbaṃ.
有疑允许者——在《疑惑度脱》的有疑学处中,各支分未分别说明,说「其余应以衣品第二学处所说方式了知」,但此未说。其中,夜离别为第四支,此处六夜离别,此为差异。因此,从支之共性与允许之共性,有疑学处即此无指定者,彼有指定者以月为限。其中,即使在村外,进入村界而住后离去者无犯,此处不如此。此处在连续的每个黎明升起时为尼萨耆亚,彼处第七,此为这二者之差异。但各支从衣放置支之成就以相反方式,及此处以所说方式成就故未说。虽然那些未说,仍应特别说明第四支,但未特别说明。何故?此处以所说舍弃次第舍弃后说罪,彼处为显示未犯罪之解脱。一年离别也是夜离别,何况六夜离别。即使如此,彼处在如所说支之成就时,应以彼处所说方式舍弃。若在冬季或夏季舍弃?为表明以此处所说方式舍弃也成就,故第四支未特别说明,非推论——老师如是说。过月的、过十日的衣说「过十日」而舍弃,非不足月而说「过十日」,说「过月」——有些人如是说。即使如此,若是期待衣,为尼萨耆亚。说「过十日」而根本衣则应说「过月」而舍弃。
‘‘Santaruttara’’nti vā ‘‘saṅghāṭi’’nti vā ‘‘cīvara’’nti vā kiṃ ticīvaraṃ, udāhu aññampīti? Kiñcettha – yadi ticīvarameva paṭisiddhaṃ, pariyāpannavasena acchinnacīvaraaachandanadhovāpanaviññattiādivirodho. Atha aññampi ‘‘niṭṭhitacīvarasmi’’nti evamādinā virodhoti? Vuccate – na niyamato veditabbaṃ yathāsambhavaṃ gahetabbato. Tathā hi ‘‘cīvaraṃ nikkhipitvā santaruttarena janapadacārikaṃ pakkamantī’’ti (pārā. 471) evamādīsu ticīvarameva, ‘‘na, bhikkhave, santaruttarena gāmo pavisitabbo (mahāva. 362), santaruttaraparamaṃ tato cīvaraṃ sāditabba’’nti (pārā. 523-524) evamādīsu yaṃ kiñci, tathā ‘‘saguṇaṃ katvā saṅghāṭiyo dātabbā, nivāsanaṃ dātabbaṃ, saṅghāṭi dātabbā, handa te, āvuso , saṅghāṭi, dehi me paṭa’’nti evamādīsu. Vuttañhetaṃ ‘‘sabbañhi cīvaraṃ saṅghaṭitaṭṭhena ‘saṅghāṭī’ti vuccatī’’ti (pāci. aṭṭha. 898). Tathā ‘‘niṭṭhitacīvarasmi’’nti etthāpīti eke. Antosamaye yāvadatthaṃ cīvaraṃ anuññātaṃ, taṃ sabbaṃ kariyamānaṃ kadā niṭṭhānaṃ gacchissati, tasmā ticīvaramevāti eke.
「内衣上衣」或「桑喀帝」或「衣」,是三衣,还是其他?此中何者——若仅三衣被禁止,则与包含方式的未剪裁衣、未染色、洗涤、告白等相违。若其他也以「我已完成衣」等相违?答曰——不应以限定了知,应随可能而取。如是,在「放下衣后以内衣上衣行游方」等中,仅三衣;在「诸比库,不应以内衣上衣入村,从彼应受用内衣上衣为限之衣」等中,任何;同样在「作记号后应给予桑喀帝,应给予下衣,应给予桑喀帝,来吧具寿,桑喀帝,给我布」等中。因为已说「一切衣以合集义称为『桑喀帝』」。同样在「我已完成衣」中也是——有些人如是说。期间内允许所需之衣,彼一切制作时何时达到完成,因此仅三衣——有些人如是说。
Acīvarassānāpattipaccuddhārādisiddhitoti kiṃ vuttaṃ hoti – udositasikkhāpadassa nippayojanabhāvappasaṅgato ticīvaravippavāse tecīvarassa āpattīti eke. Tatthetaṃ vuccati na hoti āpatti paccuddhārādisiddhito. ‘‘Anāpatti antoaruṇe paccuddharati vissajjetī’’ti (pārā. 496) hi vuttaṃ. Aññathā paccuddharantassa, antoaruṇe vissajjentassa ca yāva añño nādhiṭṭhāti, tāva āpattiṃ āpajjati yathāvuttanayeneva. Aññathā sattabbhantarena vippavāsassāti vippavāsato yathārutaṃyeva sati vippavāse vippavāsato, avippavāse sati avippavāsatoti.
无衣者无犯之取回等成就——何所说?因伍多西德学处成为无意义,在三衣离别时三衣有犯——有些人如是说。对此说:无犯,因取回等成就。因为已说「无犯,在黎明前取回或送出」。否则,取回者、在黎明前送出者,乃至另一人未决意,其间犯罪,如所说方式。否则,在七夜间之离别——从离别如所说,在有离别时从离别,在无离别时从无离别。
Udositasikkhāpadavaṇṇanā niṭṭhitā. · 离衣学处释毕。
3. Akālacīvarasikkhāpadavaṇṇanā三、非时衣学处释
Aparikkhittassa parikkhepārahaṭṭhānassa dubbijānattā taṃ dassetuṃ ‘‘apica bhikkhūna’’ntiādi vuttaṃ. Vihārapariyante niviṭṭhadhuvasannipātaṭṭhānato vā pariyante ṭhitabhojanasālato vā nibaddhavasanakaāvāsato vāti evaṃ gahetabbaṃ. Sace vihāre sannipatitabhikkhūhi saddhiṃ ekābaddhā hutvā yojanasatampi pūretvā nisīdanti, yojanasatampi upacārasīmā hotīti attho. ‘‘Samānasaṃvāsakasīmāyā’’ti vutte khaṇḍasīmādīsu ṭhitānaṃ na pāpuṇāti, tāsaṃ visuṃ samānasaṃvāsakasīmattāti ca samānasaṃvāsakaavippavāsasīmānaṃ idaṃ nānattaṃ. ‘‘Avippavāsasīmāya dammī’’ti dinnaṃ pana gāme ṭhitānaṃ na pāpuṇāti. Kasmā? ‘‘Ṭhapetvā gāmañca gāmūpacārañcā’’ti (mahāva. 144) vacanato. ‘‘Samānasaṃvāsakasīmāyā’’ti dinnaṃ pana yasmiṃ ṭhāne avippavāsasīmā atthi, tattha ṭhitānampi. ‘‘Tatra ṭhitānañca pāpuṇātī’’ti ca, ‘‘khaṇḍasīmāyaṃ ṭhatvā ‘sīmaṭṭhakasaṅgho gaṇhātū’ti vutte upacārasīmāya eva paricchinditvā dātabba’’nti ca, ‘‘tesaṃ bahisīmaṭṭhānampi pāpuṇāti yāva kathinassubbhārāti attho’’ti ca, ‘‘anatthate pana kathine antohemante sace vihāraṃ pavisitvā ‘vassaṃvuṭṭhasaṅghassa dammī’ti vadati, ye tattha vassacchedaṃ akatvā pacchimavassaṃvuṭṭhā, tesaṃ bahisīmaṭṭhānampi pāpuṇātī’’ti vinayadharā paricchindanti, aṭṭhakathāyaṃ pana anāgataṃ. Tasmā samantapāsādikāyaṃ ‘‘lakkhaṇaññū vadantī’’ti (mahāva. aṭṭha. 379) vuttanti ca, ‘‘‘cīvaramāsato paṭṭhāya yāva hemantassa pacchimo divaso, tāva vassāvāsikaṃ demā’ti vutte kathinaṃ atthataṃ vā hotu, anatthataṃ vāti yaṃ samantapāsādikāvacanaṃ (mahāva. aṭṭha. 379), etthāpi yadi atthataṃ, purimavassaṃvuṭṭhā pañca māse. Yadi anatthataṃ, pacchimavassaṃvuṭṭhā cattāro māse labhantīti vinicchayo’’ti ca likhitaṃ.
为显示未经检查之应检查处所难以了知,故说「又诸比库」等。应如是理解:从精舍边界之固定集会处所,或从边界所立之食堂,或从连结之住处。若与集于精舍之诸比库结为一体,即使行满百由旬而坐,百由旬亦为近行界,此为其义。说「于共住界」时,不及于住在分界等中者,因彼等各有其共住界。此为共住界与不离界之差别。然而以「于不离界施」所施者,不及于住在村中者。为何?因有「除村及村近行」之语。然以「于共住界施」所施者,于有不离界之处所,亦及于住在彼处者。「及于住在彼处者」,以及「于分界中立而说『界住僧团应取』时,应仅限定于近行界而施」,以及「亦及于彼等界外住者,直至咖提那衣被举」为其义,以及「然于咖提那衣未举时,冬季内若入精舍而说『施与雨安居僧团』,对于彼处未破雨安居、住后雨安居者,亦及于界外住者」,持律者如是分别,然于注疏中未来。因此于《善见》中说「识相者说」,以及「说『从衣月开始直至冬季最后日,施与雨安居者』时,咖提那衣或已举或未举」之《善见》语,此中若已举,住前雨安居者得五月;若未举,住后雨安居者得四月,此为决断」,如是所书。
‘‘Yehi mayhaṃ yāgu pītāti yehi nimantitehi mayhaṃ yāgu pītāti adhippāyo. Tasmā yehi nimantitehi yāgu pītā, tesaṃyeva pāpuṇātīti vuttaṃ. Aññathā ‘yehi mayhaṃ yāgu pītā’ti vutte nimantitā vā hontu, animantitā vā, yehi pītā, tesaṃ pāpuṇitabbānī’’ti vadanti. Ettha ‘‘niṭṭhitacīvarasmiṃ bhikkhunā ubbhatasmiṃ kathine’’ti vadanto ñāpeti etthantare tiṇṇampi akālacīvarānaṃ uppattiabhāvanti. Kasmā pana padabhājane vitthāritānīti? Vuccate – idaṃ pana sikkhāpadaṃ adhiṭṭhānaṃ sandhāya na vuttaṃ kintu paṭhamasikkhāpade dasāhaparamaṃ anujānitvā tasmiṃ appahonte sace paccāsā atthi, tameva vaḍḍhetvā māsamanujānanto imampi atthavisesaṃ dīpeti. Akālacīvaraṃ nāma sammukhībhūtena bhājetabbaṃ. Taṃ pana ‘‘ākaṅkhamānena bhikkhunā paṭiggahetabba’’nti iminā sikkhāpadena vaḍḍhetvā vuttanti. Tasmā tīṇipi padabhājane vitthāritānīti.
「由彼等我饮粥」者,由彼等邀请者我饮粥,此为意趣。因此说:由彼等邀请者饮粥,仅及于彼等。否则说「由彼等我饮粥」时,或为受邀请或为未受邀请,由彼等饮者,应及于彼等,如是说。此中说「于比库衣已成、咖提那衣已举」时,令知此中间三种非时衣皆无生起。然何故于句分中详说?答曰:此学处非依止而说,而是于第一学处许可十日为限,若于彼不足,若有期待,增长彼而许可一月时,亦显示此义之差别。非时衣者,应由现前者分配。然以「欲求之比库应受持」此学处增长而说。因此三者于句分中详说。
‘‘Khippameva kāretabbanti sīghaṃ antodasāheyeva kāretabba’’nti idaṃ pana pahonakabhāve purimasikkhāpadalakkhaṇenāti dīpetuṃ vuttaṃ. Tasmā evaṃ ‘‘sīgha’’nti vā ‘‘lahu’’nti vā ādinā avatvāpi ‘‘dasāhā’’ti vuttanti. Atthatakathinassa evaṃ hotu, anatthate pana kathine kathanti vutte anatthatassa paṭikkhepataṃ dassetīti vutto apassanto vighātaṃ āpajjatīti (vajira. ṭī. pārājika 499-500) likhitaṃ.
「应速作」者,应速于十日内作,此为显示于足够时依前学处之相,故说。因此如是虽未说「速」或「疾」等之始,而说「十日」。于咖提那衣已举时如是,然于咖提那衣未举时,说如何时,显示未举之拒绝,说不见而犯破坏,如是所书。
Akālacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 非时衣学处解释完毕。
4. Purāṇacīvarasikkhāpadavaṇṇanā4. 旧衣学处解释
‘‘Sākiyāniyo viya suddhabhikkhusaṅghe vā’’ti idaṃ ‘‘bhikkhunī nāma ubhatosaṅghe upasampannā’’ti (pārā. 505) iminā virujjhatīti ce? Na, adhippāyājānanato . Bhikkhūnaṃ santike upasampadāya paṭikkhittattā tadanuppasaṅgabhayā evaṃ vuttanti veditabbaṃ.
「如释迦女于清净比库僧团中」,此与「比库尼者,于两部僧团中达上」相违耶?非也,因不知意趣。应知因于诸比库处达上被禁止,因无彼接近之怖畏,故如是说。
Ekena vatthunāti yena kenaci paṭhamena. Avuttā vā dhovatīti avuttā dhovati, rajati ākoṭetīti attho. ‘‘‘Avuttā’ti vacanato avādāpetvā dhovanādīsu anāpattī’’ti likhitaṃ. Idha cīvaraṃ nāma nivāsanapārupanūpagameva. Yadi evaṃ ‘‘nivāsanapārupanūpagameva vattabba’’nti ce? Taṃ na vattabbaṃ ‘‘purāṇacīvara’’nti imināva siddhattā. Vuttañhetaṃ ‘‘purāṇacīvaraṃ nāma sakiṃ nivatthampi sakiṃ pārutampī’’ti (pārā. 505).
以一事者,以任何第一者。或未说而洗者,未说而洗、染、捶打,此为其义。「以『未说』之语,未令洗等无罪」,如是所书。此中衣者,仅为下衣、上衣、大衣。若如是,「应说仅为下衣、上衣、大衣」耶?彼不应说,因以「旧衣」此已成就。所说者:「旧衣者,一次已着或一次已披」。
Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā. · 旧衣学处解释完毕。
5. Cīvarappaṭiggahaṇasikkhāpadavaṇṇanā5. 衣受取学处解释
Upacāro dvādasahattho. Acittakattā kathaṃ paṃsukūlaṃ vaṭṭatīti ce? Tāya tassa bhikkhuno adinnattā, bhikkhunā ca tato bhikkhunito aggahitattā ca.
近行为十二肘。因无心,如何尘堆衣适当耶?因由彼女未施与彼比库,且比库未从彼比库尼取。
Cīvarappaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā. · 衣受取学处解释完毕。
6. Aññātakaviññattisikkhāpadavaṇṇanā6. 非亲属乞求学处解释
Ñātakappavārite vā viññāpentassāti ettha ca saṅghavasena pavāritesu pamāṇameva vaṭṭati. Puggalikappavāraṇāya yaṃ yaṃ pavāreti, taṃ taṃyeva viññāpetabbanti likhitaṃ.
「于亲属所施与者令知」者,此中依僧团而施与者,仅限量为许。以个人施与,凡施与何者,即应令知彼也,如是已书。
Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā. · 向非亲族求乞学处的注释结束。
7. Tatuttarisikkhāpadavaṇṇanā7. 超过此限学处的注释
Pakatiyā santaruttarena carati kathinapalibodhavasena vā sāsaṅkasikkhāpadavasena vā. Ettha siyā – ‘‘na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessanti, dussavāṇijjaṃ vā’’tiādinā (pārā. 522) ujjhāyantānaṃ sutvā bhagavāpi chabbaggiye bhikkhū ‘‘kathañhi nāma tumhe moghapurisā na mattaṃ jānitvā bahuṃ cīvaraṃ viññāpessathā’’ti (pārā. 522) vatvā sikkhāpadassa paññattattā ca imissaṃ kaṅkhāvitaraṇiyaṃ ‘‘bahucīvaraviññāpanavatthusmiṃ paññatta’’nti vuttattā, samantapāsādikāyaṃ ‘‘na hi anacchinnacīvarā attano atthāya sākhāpalāsaṃ bhañjituṃ labhanti, acchinnacīvarānaṃ pana atthāya labhantī’’ti vuttattā ca aññassatthāya pamāṇaṃ viññāpetuṃ vaṭṭatīti ce? Na, kasmā? Aññātakaviññattisikkhāpadassa aṭṭhuppattiyā eva aññātakaviññatti vāritā. Tassa sikkhāpadassa anāpatti. Pāḷiyaṃ (pārā. 521) ‘‘aññassatthāyā’’ti imissā anāpattipāḷiyā aññassatthāya viññāpento tassa ñātakappavārite eva viññāpeti, na aññeti vacanato ca vāritā. Tasmā bhagavāpi ‘‘bahuṃ cīvaraṃ viññāpessathā’’ti (pārā. 522) vigarahitvā sikkhāpadaṃ paññāpento ‘‘abhihaṭṭhuṃ pavāreyyā’’ti vuttanayeneva pamāṇato gahaṇaṃ anujāni, na aññassatthāya pamāṇato viññāpanaṃ. Yasmā panimaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha ‘‘aññassatthāyā’’ti na vuttaṃ, na na labbhatīti katvā.
以本性超过上衣而行,或依咖提那衣障碍而行,或依有疑学处而行。此中或有:「不知量而令知众多衣,或为衣商」等,闻彼等诽谤,世尊亦对六群比库言:「汝等愚人,何以不知量而令知众多衣?」如是说已,因制立学处,且于此疑分别中说「于众多衣令知事中制立」,于《善见》中说「非未断衣者不得为自己利益而折树枝树叶,然为已断衣者之利益则得」,故为他人利益令知限量为许耶?不然。何故?因非亲属令知学处之缘起本身,非亲属令知即被禁止。彼学处无犯。于圣典中「为他人利益」,此无犯文句,令知为他人利益者,仅于亲属所施与者令知,非于他人,由此语故被禁止。是故世尊亦诽责「令知众多衣」已,制立学处时,以「应施与以持来」所说之方式,许可从限量取,非为他人利益从限量令知。然因此学处正于为他人利益令知事中制立,是故此中未说「为他人利益」,非作为不得。
Aṭṭhakathāsu ‘‘aññātakappavāritaṭṭhāne pakatiyā bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatī’’ti vuttaṃ. Taṃ ‘‘anāpatti ñātakānaṃ pavāritāna’’nti (pārā. 526) vuttaanāpattipāḷiyā na sametīti samantapāsādikāyaṃ (pārā. aṭṭha. 2.526) vuttattā idhāpi vuttanayeneva ñātakappavārite viññāpentassa attano dhanena gaṇhantassa anāpattīti likhitaṃ. ‘‘Aññassatthāyā’’ti nidānavirodhato na vuttaṃ, tathāpi anantare vuttanayeneva labbhati evāti vadanti.
于诸注疏中说「于非亲属所施与处,以本性众多亦许,因未断之原因,仅限量为许」。彼以「无犯,于亲属、所施与者」所说之无犯文句不相应,于《善见》中如是说,此中亦以所说之方式,于亲属所施与者令知、以自己财物取者无犯,如是已书。「为他人利益」,因与缘起相违故未说,然如是于后文所说之方式亦得,如是彼等说。
Tatuttarisikkhāpadavaṇṇanā niṭṭhitā. · 超过此限学处的注释结束。
8. Upakkhaṭasikkhāpadavaṇṇanā8. 已备办学处的注释
Paṭhamaupakkhaṭe ‘‘pubbe appavārito’’ti (pārā. 528) vacanato tasmiṃ khaṇe pavāritopi appavāritova hotīti veditabbaṃ.
于第一上衣中,由「先前未施与」之语,应知于彼刹那虽已施与,仍为未施与者。
Upakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 已备办学处的注释结束。
9. Dutiyaupakkhaṭasikkhāpadavaṇṇanā9. 第二已备办学处的注释
Dutiyaupakkhaṭena kiṃ payojananti ce? Natthi payojanaṃ, kevalaṃ aṭṭhuppattivasena pana paññattaṃ bhikkhuniyā rahonisajjasikkhāpadaṃ viya. Evaṃ sante saṅgītikārakehi saṅgītiṃ anāropetabbaṃ bhaveyya vināpi tena tadatthasiddhito, anissarattā, anāropetuṃ anuññātattā ca. Vuttañhetaṃ ‘‘ākaṅkhamāno, ānanda, saṅgho…pe… samūhaneyyā’’ti (dī. ni. 2.216; cūḷava. 441). Idaṃ sabbamakāraṇaṃ. Na hi buddhā appayojanaṃ vacanaṃ nicchārenti, pageva sikkhāpadaṃ. Tenevāha aṭṭhakathāyaṃ ‘‘imināva nayena attho veditabbo. Idañhi purimassa anupaññattisadisa’’ntiādi. Anupaññatti ca nippayojanaṃ natthi. Taṃsadisañcetaṃ, na nippayojananti dassitaṃ hoti. Evaṃ sante ko panettha atthavisesoti? Tato āha ‘‘kevalaṃ tattha ekassa pīḷā katā, idha dvinnaṃ, ayamettha viseso’’ti. Iminā atthavisesena ko panañño atirekattho dassitoti? Porāṇagaṇṭhipade tāva vuttaṃ ‘‘ekasmimpi vatthusmiṃ ubhinnampi pīḷā kātuṃ na vaṭṭatīti ayamatirekattho dassito’’ti. Tenetaṃ dīpeti ‘‘na kevalaṃ paṭiladdhacīvaragaṇanāya eva āpattigaṇanā, pīḷitapuggalasaṅkhātavatthugaṇanāyapī’’ti.
第二上衣有何作用耶?无作用,然仅依缘起而制立,如比库尼独坐学处。如是之时,结集者不应结集,因无彼亦成就彼义,因无必要,因许可不结集。此已说:「阿难,若僧团欲乐……乃至……应除去。」此一切为无因。诸佛不出无作用之语,何况学处。是故于注疏中说「以此方式应知义。此如前者之未制立」等。未制立非无作用。此如彼,非无作用,如是已显示。如是之时,此中何为义之差别耶?故说「然于彼处一人被恼,此中二人,此为此中之差别」。以此义差别,显示何其他增上义耶?于古义疏足中已说「于一事中亦不许恼二人,此增上义已显示」。由此阐明「非仅以所得衣之计算而计算罪,亦以被恼人数所称之事之计算」。
Honti cettha –
此处有偈颂——
‘‘Vatthuto gaṇanāyapi, siyā āpatti nekatā;
「从事物计数而言,亦可有多种罪;
Iti sandassanatthañca, dutiyūpakkhaṭaṃ idha.
为了显示此义,故于此处举出第二次第。
‘‘Kāyasaṃsaggasikkhāya, vibhaṅge viya kintetaṃ;
「如同身触学处的分别中所说,
Ekitthiyāpi nekatā, āpattīnaṃ payogato’’ti. (vajira. ṭī. pārājika 532);
即使对一女人,因行为方式不同,亦有多种罪。」(瓦基拉注疏·巴拉基咖 532)
Apicetaṃ sikkhāpadaṃ taṃjātikesu sikkhāpadesu sabbesupi gahetabbavinicchayassa dassanappayojananti veditabbaṃ. Āha ca –
此外,应当了知:此学处在所有同类学处中,皆为显示应取决断之目的而说。又说——
‘‘Aññātikāya bahutāya vimissatāya;
「对于不认识的、众多的、混杂的女人;
Āpattiyāpi bahutā ca vimissatā ca;
于罪中,有众多性与混杂性;
Iccevamādividhisambhavadassanatthaṃ ;
为显示如是等种种情况之生起,
Satthā upakkhaṭamidaṃ dutiyaṃ avocā’’ti. (vajira. ṭī. pārājika 532);
导师宣说了此第二篇集。
Tassāyaṃ saṅkhepato adhippāyapubbaṅgamā vicāraṇā – purāṇacīvaraṃ ekameva bhikkhu bhikkhunīhi dvīhi, bahūhi vā dhovāpeti, bhikkhunigaṇanāya pācittiyagaṇanā. Tathā dvinnaṃ, bahūnaṃ vā sādhāraṇaṃ ekameva cīvaraṃ aññatra pārivattakā paṭiggaṇhāti, idhāpi tathā dvinnaṃ, bahūnaṃ vā sādhāraṇamekaṃ viññāpeti, viññattapuggalagaṇanāya āpattigaṇanā. Tathā aññesupi evarūpesu sikkhāpadesu nayo netabbo. Ayaṃ tāva bahutāya nayo.
对此,以简略方式作意趣为先导之考察:旧衣一件,比库令一位比库尼、二位或众多位洗涤,依比库尼之数计算巴吉帝亚之数。同样,二人或众多人共有之一件衣,除交换外而接受,此处亦如是,二人或众多人共有之一件而令作,依被令作之人数计算罪之数。同样,于其他如此类之学处中,应以此方式引导。此为众多性之方式。至于混杂性,亲戚与非亲戚之一件令洗涤,一起完成时为一巴吉帝亚。若亲戚先洗少许后停止,再由非亲戚令完全洗净,则为尼萨耆亚巴吉帝亚。若非亲戚先洗,后由亲戚令完全洗净,则比库因非亲戚之加行仅为恶作。对非亲戚作非亲戚想、疑惑、或作亲戚想而令洗涤,应知依如所说之方式计算尼萨耆亚、恶作等罪之差别数。同样,非亲戚与亲戚二者一起给予现有之衣而接受,仅为尼萨耆亚。若仅从非亲戚手中接受,仅为尼萨耆亚。若从亲戚手中接受,无罪。若对二者作非亲戚等想,应知依所说之方式计算尼萨耆亚、恶作等罪之差别数。同样,于非亲戚令作等中,亦应随其所应以此方式引导。此为混杂性之方式。
Vimissatāya pana ñātikāya, aññātikāya ca ekaṃ dhovāpeti, ekato niṭṭhāpane ekaṃ pācittiyaṃ. Atha ñātikā paṭhamaṃ thokaṃ dhovitvā ṭhitā, puna aññātikā sudhotaṃ karoti, nissaggiyaṃ pācittiyaṃ. Atha aññātikā paṭhamaṃ dhovati, pacchā ñātikā sudhotaṃ karoti, aññātikāya payogavasena bhikkhuno dukkaṭameva. Aññātikāya, ñātikāya ca aññātikasaññī, vematiko, ñātikasaññī vā dhovāpeti, yathāvuttanayena nissaggiyadukkaṭādiāpattibhedagaṇanā veditabbā. Tathā aññātikāya, ñātikāya ca santakaṃ cīvaraṃ ubhohi ekato diyyamānaṃ paṭiggaṇhāti, nissaggiyameva. Atha aññātikāya eva hatthato paṭiggaṇhāti, nissaggiyameva. Atha ñātikāya hatthato paṭiggaṇhāti, anāpatti. Atha ubhosu aññātikādisaññī, vuttanayeneva nissaggiyadukkaṭādiāpattibhedagaṇanā veditabbā. Tathā aññātikaviññattiādīsupi yathāsambhavaṃ nayo netabbo. Ayaṃ vimissatāya nayo.
以『等』字,众多非亲戚被令作,依被令作之人数为恶作。一人给予,一人不给予,为尼萨耆亚。若未被令作者给予,非尼萨耆亚。若被令作者与未被令作者共有而被令作者给予,为尼萨耆亚。二者皆给予,仅为尼萨耆亚。未被令作者给予,依尼萨耆亚而无罪。依被令作者之言而未被令作者给予,确实无罪。同样,于『宣说』等中,亦应随其所应以此方式引导。
Ādisaddena pana aneke aññātikā viññattā, viññattapuggalagaṇanāya dukkaṭaṃ. Eko deti, eko na deti, nissaggiyaṃ. Atha aviññatto deti, na nisaggiyaṃ. Atha viññattāviññattānaṃ sādhāraṇaṃ viññatto deti, nissaggiyaṃ. Ubho denti, nissaggiyameva. Aviññatto deti, nissaggiyena anāpatti. Viññattassa vacanena aviññatto deti, anāpatti eva. Tathā upakkhaṭādīsupi yathāsambhavaṃ nayo netabbo.
以『等』字,众多非亲戚被令作,依被令作之人数为恶作。一人给予,一人不给予,为尼萨耆亚。若未被令作者给予,非尼萨耆亚。若被令作者与未被令作者共有而被令作者给予,为尼萨耆亚。二者皆给予,仅为尼萨耆亚。未被令作者给予,依尼萨耆亚而无罪。依被令作者之言而未被令作者给予,确实无罪。同样,于『宣说』等中,亦应随其所应以此方式引导。
Ettāvatā saṅkhepato aññātikāyādigāthā vuttādhippāyā hoti. Yaṃ panettha bhikkhuniyā rahonisajjasikkhāpadaṃ nippayojanatāya nidassanaṃ vuttaṃ, tassa payojanaviseso tasmiṃyeva āvibhavissatīti . Evameva aññatthapi vacanena, visesaaṭṭhuppattivasena ca sikkhāpadesu ñātabbaṃ visesappayojananti.
至此,略说「亲族家等偈」所述之意趣已毕。然此中所举比库尼独坐学处作为无用之例示者,其特殊用途将于彼处自明。如是,于其他诸处亦应知:依言说及依特殊义理之生起,诸学处有特殊用途。
Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā. · 第二储藏学处解释完毕。
10. Rājasikkhāpadavaṇṇanā10. 王学处解释
‘‘Ṭhānaṃ bhañjati, āgatakāraṇaṃ vināsetī’’ti vuttattā puna codanaṃ na labhatīti eke. Āgamanassa sātthakaṃ na hoti, cīvaraṃ na labhissati paṭisanthārassa katattāti eke. Codanālakkhaṇaṃ na hotīti katvā vuttanti eke. ‘‘Dhammadesanādhippāyādinā na paṭisanthāro kātabbo’’ti upatissatthero ‘‘‘āgatakāraṇaṃ vināsetī’ti codanāṭhānāni bhañjati, codetukāmo akattabbamakāsi, tappaccayā vattabhede dukkaṭa’’nti ca vadati. Dhammasiritthero pana ‘‘āsane ce nisīdati, ekāya nisajjāya dve ṭhānāni bhañjati. Āmisaṃ ce paṭiggaṇhāti, ekena paṭiggahaṇena dve ṭhānāni bhañjati. Dhammaṃ ce bhāsati, dhammadesanāsikkhāpade vuttaparicchedāya ekāya vācāya dve ṭhānāni bhañjati. Taṃ sandhāya ‘āgatakāraṇaṃ vināsetī’ti vutta’’nti vadati. ‘‘Eso kho’’ti vuttena saññatto eko, ‘‘ayaṃ veyyāvaccakaroti…pe… avuttepi codetuṃ vaṭṭatī’’ti vutto dutiyo, sace pana dūto gacchantova ‘‘ahaṃ tassa hatthe dassāmī’’tiādinā vutto tatiyo, ‘‘aññaṃ vā pesetvā ārocāpetī’’ti vutto catutthoti yathā bhikkhunā niddiṭṭhā cattāro, tatheva dūtena niddiṭṭhā cattāro. Mukhavevaṭikakappiyakārako, parammukhakappiyakārako ceti etesu aññātakaappavāritesu viya paṭipajjitabbanti likhitaṃ.
「破坏处所,灭失来因」,如是所说故,不再得举罪,如是一说。来访无有意义,不得衣,因已作回答故,如是一说。作为「不成举罪之相」而说,如是一说。伍巴提萨长老言:「以说法意趣等不应作回答」,又言:「『灭失来因』者,破坏举罪之处所,欲举罪者作不应作,因彼缘故,于应说之破坏,恶作」。然达摩西利长老言:「若坐于座,以一坐破坏二处所。若受取利养,以一受取破坏二处所。若说法,于法说学处所说之限定,以一语破坏二处所。就此而言『灭失来因』」。以「此」一语所指定者为一人,以「此作供养……乃至……于未说亦得举罪」所说者为第二人,若使者去时即以「我将授与彼手」等语所说者为第三人,以「或遣他人令告知」所说者为第四人,如比库所指定之四人,如是使者所指定之四人亦然。面前净施人、非面前净施人,于此等如于未知者、未开许者,应如是行持,如是所书。
Rājasikkhāpadavaṇṇanā niṭṭhitā. · 王学处解释完毕。
Cīvaravaggo paṭhamo. · 衣品第一。
2. Eḷakalomavaggo
二、羊毛品
1. Kosiyasikkhāpadavaṇṇanā1. 蚕丝学处解释
Kārāpeyyāti attano ca parassa ca ubhinnañca kosiyaṃ ekato gaṇhitvā vuttaṃ, ubho vā ekato karontīti atthato veditabbaṃ. Tattha attanā kataṃ ce, ‘‘nissajjanakāle sayaṃ kataṃ nissaggiya’’nti vattabbaṃ. Ubhohi ce kataṃ, yathāpāḷimeva.
「令作」者,取自己及他人及二者之羊毛合为一处而说,或二者一起作,应从义理而知。其中,若自己作,于舍弃时应说「自己所作,尼萨耆亚」。若二者作,则如文句。
Kosiyasikkhāpadavaṇṇanā niṭṭhitā. · 蚕丝学处解释完毕。
2. Suddhakāḷakasikkhāpadavaṇṇanā二、纯黑学处之解释
Yathā paṭhame ‘‘ekenapi kosiyaṃsunā’’ti (kaṅkhā. aṭṭha. kosiyasikkhāpadavaṇṇanā) vuttaṃ, tathā idha ‘‘ekenapi aññena amissitāna’’nti vacanābhāvato aññena missabhāve satipi apaññāyamānarūpakaṃ ce, ‘‘suddhakāḷaka’’micceva vuccatīti vadanti.
如第一中所说「即使以一羊毛线」,如是此中因无「即使以一不杂他物」之语,故即使有与他物混合,若不显现形色者,仍称为「纯黑色」,如是彼等说。
Suddhakāḷakasikkhāpadavaṇṇanā niṭṭhitā. · 纯黑学处之解释已毕。
3. Dvebhāgasikkhāpadavaṇṇanā三、二分学处之解释
‘‘Tulayitvā’’ti vacanato yathā tulādhāraṇāya kāḷakādhikā na honti, tathā kāḷakānaṃ dve bhāgā gahetabbā ukkaṭṭhaparicchedena. ‘‘Ekassāpi kāḷakalomassa atirekabhāve nissaggiyanti vacanaṃ tulādhāraṇāya kiñcāpi na sameti, acittakattā pana sikkhāpadassa pubbe tulāya dhārayitvā ṭhapitesu ekampi lomaṃ tattha pateyya, nissaggiyanti ayamadhippāyoti no takko’’ti ācariyo. Vuttaparicchedena aggahaṇaṃ akiriyā, santhatakaraṇaṃ kiriyā.
从「称量」一语,如以秤称量时黑色不多,如是黑色应取二分,以最高限定。「即使一黑毛过量亦尼萨耆亚」之语,虽不合于秤称量,然因学处无心故,先以秤称量而置放,即使一毛落于其中,亦尼萨耆亚,此为意趣,非推论,如是阿阇梨说。以所说限定不取为不作,作敷具为作。
Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā. · 二分学处之解释已毕。
4. Chabbassasikkhāpadavaṇṇanā四、六年学处之解释
‘‘Orenace channaṃ vassāna’’nti vuttattā chabbasse paripuṇṇe kātuṃ vaṭṭatīti niṭṭhānadivasato paṭṭhāya channaṃ vassānaṃ paricchedo veditabbo. Yāni panettha atirekachabbassavasena vā sammutivasena vā katāni, sabbāni tāni ekato paribhuñjituṃ vaṭṭantīti. Gilānassa ca ekaṃ nappahotīti anekampi vaṭṭati. Yato paṭṭhāya rogassa mandatāya santhataṃ ādāya gantuṃ sakkoti, tato paṭṭhāya sammuti vā rogo vā na rakkhatīti eke. Apica chavassabuddhanimmalaṃ sikkhāpadaṃ vicāretuṃ gambhīrattā. Tasmā chavasse kammaṃ katanti.
「应在六年之内」,因如是所说,故应知从完成六年之日起,六年之期限应予确定。然而,若于此处以超过六年之方式,或以共许之方式所作者,一切皆可一并受用。对病者而言,若一张不足,则多张亦可。有人说:从病势减轻,能够携带坐具而行之时起,共许或病情皆不再保护。又,因六年佛制之学处甚深难以详察,故于六年时作甘马。
Chabbassasikkhāpadavaṇṇanā niṭṭhitā. · 六年学处之解释已毕。
5. Nisīdanasikkhāpadavaṇṇanā五、坐具学处注释
Kasmā panettha ‘‘santhataṃ pana bhikkhunā’’ti sikkhāpadaṃ apaññapetvā ‘‘nisīdanasanthata’’nti paññattaṃ, nanu ettha kāraṇena bhavitabbanti? Atthi kāraṇaṃ, cīvarasaññitāya santhatānaṃ ujjhitattā tesaṃ acīvarabhāvadassanatthaṃ tathā paññattaṃ bhagavatāti vuttaṃ hoti. Tasmā te bhikkhū tecīvarikadhutaṅgabhedabhayā santhate catutthacīvarasaññitāya santhatāni ujjhitvā terasa dhutaṅgāni samādayiṃsu, bhagavā ca tesaṃ santhataṃ anujāni. Tato tesaṃ bhikkhūnaṃ evaṃ hoti ‘‘nisīdanacīvarasaṇṭhānampetaṃ nisīdanasanthataṃ no bhagavatā anuññātaṃ catutthacīvarabhāvena, pageva katasanthataṃ vā’’ti. Tato ‘‘santhate tesaṃ cīvarasaññitā na bhavissatī’’ti tadatthaṃ bhagavatā ‘‘santhata’’nti apaññapetvā ‘‘nisīdanasanthata’’nti paññattanti adhippāyo. Imesu pana pañcasu santhatesu purimāni tīṇi vinayakammaṃ katvā paṭilabhitvāpi paribhuñjituṃ na vaṭṭanti akappiyattā, pacchimāni dve vaṭṭantīti (vajira. ṭī. pārājika 566-567) likhitaṃ. Kathaṃ paññāyatīti ce? ‘‘Anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī’’ti (pārā. 570) vacanatoti veditabbaṃ.
然而,为何于此处不制定「比库之坐具」之学处,而制定「坐具之坐具」?岂非应有理由?确有理由。因彼等比库舍弃了衣相之坐具,为显示彼等之非衣性,世尊如是制定。故彼等比库因恐破坏三衣支头陀支,舍弃了第四衣相之坐具,受持十三头陀支,世尊则允许彼等之坐具。其后,彼等比库如是思惟:「此坐具之坐具,世尊允许者乃坐具衣之形状,非作为第四衣,何况已作之坐具?」其后,「彼等之坐具将不具衣相」,为此义故,世尊不制定「坐具」,而制定「坐具之坐具」,此为意趣。然而,于此五种坐具中,前三种即使作律甘马而获得,亦不可受用,因其不如法;后二种则可受用,如是所记载。若问:如何得知?应知以「无犯:获得他人所作而受用」之语句故。
Nisīdanasikkhāpadavaṇṇanā niṭṭhitā. · 坐具学处注释完毕。
6. Eḷakalomasikkhāpadavaṇṇanā六、羊毛学处注释
‘‘Addhānamaggappaṭipannassā’’ti iminā pakatiyā dīghamaggaṃ paṭipannassa uppannānipi tiyojanaparamameva haritabbāni, pageva appaṭipannassāti dasseti. Paṭipannassa ce, addhānaṃ nāma paṭipannassa akāmā vassaṃvuṭṭhabhikkhuniyā maggappaṭipatti viyāti dasseti. Addhānamaggappaṭipannassa nissaggiyanti vā sambandho. Teneva vāsādhippāyassa paṭippassaddhagamanussāhattā ‘‘appaṭipanno’’ti saṅkhaṃ gatassa anāpattīti siddhaṃ. Imasmiṃ pana atthavikappe ‘‘bhikkhuno paneva eḷakalomāni uppajjeyyuṃ…pe… asantepi hārake addhānamaggappaṭipannassa nissaggiyaṃ pācittiya’’nti yojanā veditabbā. Yasmā vā eḷakalomānaṃ uppattiṭṭhānato paṭṭhāya tiyojanaparamatā adhippetā, maggaṃ appaṭipannassa ca tiyojanaparamatā natthi, tasmā ‘‘addhānamaggappaṭipannassa uppajjeyyu’’nti vuttaṃ. Tena acchinnaṃ paṭilabhitvā harato ca anāpattīti siddhaṃ. Paṭilābho hi tesaṃ uppatti nāmāti.
「对行于旅途道路者」,以此显示:对本性行于长途者,即使生起,亦应仅携带三由旬为限,何况未行者。若已行者,则显示:所谓旅途,乃对已行者而言,如雨安居已毕之比库尼不情愿之道路行进。或者,「对行于旅途道路者为尼萨耆亚」为连结。以此,对住宿意向者,因行进努力已止息,故称为「未行者」,无犯,此已成立。然而,于此义理选择中,应知连结为:「若比库生起羊毛……乃至……即使无携带者,对行于旅途道路者为尼萨耆亚巴吉帝亚」。或者,因从羊毛生起之处起,意指三由旬为限,而对未行道路者无三由旬之限制,故说「对行于旅途道路者应生起」。以此,获得未断者而携带者无犯,此已成立。彼等之获得,名为生起。
‘‘Ākaṅkhamānena bhikkhunā paṭiggahetabbānī’’ti iminā attanā paṭiggahitānaṃyeva tiyojanātikkame āpattīti dasseti. Tena anākaṅkhamānena parasantakāni paṭiggahitāni harantassa anāpattīti siddhaṃ.
「欲求之比库应受取」,以此显示:仅对自己所受取者,超越三由旬时有犯。以此,不欲求者携带属于他人者无犯,此已成立。
Aṅgesu ‘‘attano santakatā’’ti natthi, ayamattho ‘‘bhikkhuno uppajjeyyu’’nti iminā, ‘‘acchinnaṃ paṭilabhitvā’’ti iminā ca dīpito hotīti veditabbo. Porāṇagaṇṭhipade ca ‘‘aññaṃ bhikkhuṃ harāpento gacchati ce, dvinnampi anāpattī’’ti vuttaṃ. Tasmā dve bhikkhū tiyojanaparamaṃ patvā aññamaññassa bhaṇḍaṃ parivattetvā ce haranti, anāpattīti siddhaṃ.
于支分中无「属于自己者」,应知此义以「若比库生起」及「获得未断者」二句所显示。于古注释典籍中亦说:「若令另一比库携带而行,二人皆无犯。」故二比库到达三由旬之限,若交换彼此之物而携带,无犯,此已成立。
Tiyojanaparamaṃ sahatthā haritabbānīti tiyojanaparamameva attanā haritabbāni, taṃ kimatthanti? Sīmāya etaparamato. Vuttañhetaṃ ‘‘anujānāmi, bhikkhave, tiyojanaparamaṃ sīmaṃ sammannitu’’nti (mahāva. 140). Vāsādhippāyena, paccāgamanādhippāyena vā gacchato etaparamatā ca. Vuttañhetaṃ ‘‘chabbaggiyā bhikkhū atimahatiyo sīmāyo sammannanti…pe… bhikkhū uposathaṃ āgacchantā uddissamānepi pātimokkhe āgacchanti, uddiṭṭhamattepi āgacchanti, antarāpi parivasantī’’ti (mahāva. 140).
「三由旬为限应亲手携带」,即三由旬为限应由自己携带,此为何义?为界之此限度。因如是所说:「诸比库,我允许确定三由旬为限之界。」对以住宿为意向,或以返回为意向而行者,有此限度。因如是所说:「六群比库确定极大之界……诸比库为伍波萨他而来,于正诵巴帝摩卡时来,于已诵毕时亦来,中途亦住宿。」
Asantehāraketi āṇattiyā hārake asati. Kambalassa upari nisīditvā gacchantassa sace ekampi lomaṃ cīvare laggaṃ hoti, tiyojanātikkame āpatti eva kambalato vijaṭitattāti likhitaṃ. Taṃ kambalassa paṭiggahitattā attano atthāya paṭiggahitameva hotīti yuttaṃ.
「无持来者」者,谓无命令之持来者。若坐于毛毯上而行,若有一毛亦附着于衣,则越三由旬时即有罪,因从毛毯分离故,如是记载。然因毛毯已受持,为自己利益而受持,故此说为合理。
Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā. · 羊毛学处注释完毕。
8. Jātarūpasikkhāpadavaṇṇanā八、金学处注释
‘‘Nibbattarukkhacchāyāpi rukkhaparicchedaṃ anatikkantā’’ti likhitaṃ.
「未生树荫亦未越树之界限」,如是记载。
Jātarūpasikkhāpadavaṇṇanā niṭṭhitā. · 金学处注释完毕。
9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā九、金银交易学处注释
Jātarūparajataparivattananti ukkaṭṭhaparicchedena vuttaṃ.
「金银之交换」者,以最高界限而说。
Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā. · 金银交易学处注释完毕。
10. Kayavikkayasikkhāpadavaṇṇanā十、买卖学处注释
Asante pācittiyaṃ desetabbamevāti ettha kiṃ suddhikaṃ pācittiyaṃ, udāhu nissaggiyanti? Nissaggiyaṃ pācittiyameva.
「无者应说巴吉帝亚」,于此,是纯粹之巴吉帝亚耶?抑或是尼萨耆亚耶?是尼萨耆亚巴吉帝亚。
Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā. · 买卖学处注释完毕。
Tatridaṃ pakiṇṇakaṃ此中有如下杂项。
Aṭṭhamasikkhāpadaṃ parena attano atthāya diyyamānassa vā pārivattakabhāvena diyyamānassa vā paṃsukūlassa vā rūpiyassa uggaṇhanauggaṇhāpanasādiyanāni paṭikkhipati.
第八学处禁止:对于他人为自己利益而施与者,或以交换性质而施与者,或尘堆衣,或金钱,其受取、令受取、同意。
Navamaṃ parassa vā attano vā rūpiyaparivattanaṃ paṭikkhipati.
第九禁止:他人之或自己之金钱交换。
Dasamaṃ arūpiyaparivattanaṃ. ‘‘Arūpiye arūpiyasaññī pañcannaṃ saha anāpattī’’ti (pārā. 591; vi. vi. ṭī. 1.591; vajira. ṭī. pārājika 587) ca vacanaṃ itarehi saha āpattīti dīpeti. Arūpiyañca dukkaṭavatthu. Tasmā tassa parivattane sati nissaggiyanti ekantena vuttaṃ. Pañcannaṃ saha dukkaṭavatthūnaṃ parivattane anāpattippasaṅgato anāpatti evāti porāṇāti ce? Na, kappiyavatthūnaṃyeva tattha āgatattā. Yadi kappiyavatthu nissaggiyaṃ, pageva dukkaṭavatthūti ce? Na, āpattigarukalahukabhāvena vatthugarukalahukaniyamābhāvato.
第十,无形物转换。「于无形物作无形物想,与五种一起无犯」此语,与其他一起则有犯,此显示之。无形物乃恶作事。因此,于其转换时,决定说为尼萨耆亚。与五种恶作事一起转换时,因无犯之可能性,故无犯,如是古师说。若如是,不然。因于彼处唯来到净物故。若净物为尼萨耆亚,何况恶作事?若如是,不然。因以犯之轻重与事之轻重无决定故。
Nissaggiyavatthuto hi muttāmaṇiveḷuriyādi mahagghappahonakampi dukkaṭavatthūti katvā nissaggiyavatthuto muttādi lahukaṃ hoti. Lahukepi vatthusmiṃ yatheva dukkaṭavatthuno paṭiggahaṇe dukkaṭaṃ, tatheva tassa vā tena vā cetāpanepi dukkaṭaṃ yuttanti (pārā. aṭṭha. 2.589) aṭṭhakathācariyā.
从尼萨耆亚事而言,珍珠、琉璃等贵重物虽为恶作事,但从尼萨耆亚事而言,珍珠等为轻。即使于轻事中,如于恶作事之接受为恶作,如是于其或以其交换亦为恶作,此为相应,注疏师如是说。
Atha vā yaṃ vuttaṃ ‘‘kappiyavatthūnaṃyeva tattha āgatattā’’ti, tattha kiñcāpi dukkaṭavatthūnipi adhippetāni, na pana pāḷiyaṃ vuttāni anāpattivārappasaṅgabhayāti vuttaṃ hoti. Muttādīsupi vuttesu anāpattiyaṃ kappiyakārakassa ācikkhati, ‘‘idaṃ muttādi amhākaṃ atthi, amhākañca iminā ca iminā ca veḷuriyādinā attho’’ti bhaṇati, dasamena āpajjatīti adhippāyo siyā. Yasmā ca idaṃ kappiyakārakassa ācikkhanādisaṃvohāro ca, tasmā taṃ navamena vuttanti veditabbaṃ. Kiñcāpi kayavikkayeva hoti kappiyavatthūhi anuññātaṃ, imināva nayena kiñcāpi dukkaṭavatthupi dasame adhippetaṃ āpajjati, aṭṭhakathāvirodhato pana nādhippetamicceva gahetabbo.
或者,所说「因于彼处唯来到净物」者,于彼处虽亦意指恶作事,然于圣典中未说,因恐无犯之句可能性,如是所说。即使于珍珠等中所说,于无犯时,告知净作者:『此珍珠等我等有,我等以此及此琉璃等有需要』如是说,以第十犯,此应为意趣。又因此为净作者之告知等交易,故应知彼以第九说。虽唯买卖以净物被允许,以此方式虽于第十亦意指恶作事而犯,然从注疏不相违故,不应取为意指。
Kā panettha kāraṇacchāyāti, pañcannaṃ saha tattha anāpattippasaṅgato anāpatti evāti ce? Na, tattha anāgatattā. Anāgatakāraṇā vuttanti ce? Na, pañcannaṃ saha āpattivatthukassa anāpattivāralābhe visesakāraṇābhāvā, akappiyattā pañcannaṃ sahāpi āpattiyā bhavitabbanti siddho aṭṭhakathāvādo.
然于此处何为理由之影?与五种一起于彼处因无犯可能性故无犯?若如是,不然。因于彼处未来到故。因未来到之理由而说?若如是,不然。因与五种一起之犯事于无犯句之获得无特别理由,因不净故,与五种一起亦应有犯,注疏之说已成立。
Aparo nayo – yadi dukkaṭavatthunā kayavikkaye nissaggiyaṃ, kappiyavatthumhi vuttapariyāyo tattha labbheyya, na pana labbhatīti navame eva tāni vattabbāni. Tasmā saṃvohāro nāma kayavikkayopi aññathā parivattanaṃ pariyādiyitvā pavatto, kayavikkayañca mocetvā ‘‘iminā imaṃ dehī’ti cetāpeti, vaṭṭatī’’ti avatvā dasamassa anāpattivāre vuttanayeneva tesaṃ parivattane nissaggiyānumativirodhato aṭṭhakathāyaṃ vuttanayeneva dukkaṭavatthunā cetāpane dukkaṭameva. Nesaṃ kayavikkayena nissaggiyanti ce? Na, sabbassapi kayavikkayattā. Teneva vuttaṃ ‘‘andhakaṭṭhakathāyaṃ pana ‘sace kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiya’nti bhāsitaṃ, taṃ dubbhāsitaṃ. Kasmā? Na hi dānaggahaṇato añño kayavikkayo nāma atthī’’ti (pārā. aṭṭha. 2.589), attano matiyā kayavikkayalakkhaṇasammate dasamassa anāpattivāre vuttanayeneva tesaṃ parivattane nissaggiyānumativirodhato ca. Bhavatu vā attano paṭisiddhamidaṃ kāraṇaṃ, dasame avassameva jānitabbānīti tāni kayavikkayānevāti tesaṃ nissaggiyabhāvañca gatānīti evampi siddho aṭṭhakathāvādo.
另一方式——若以恶作事买卖为尼萨耆亚,于净物中所说之方式于彼处应得,然不得,故于第九即应说彼等。因此,交易者,买卖亦以其他方式包摄转换而行,除买卖外『以此给此』如是交换,不说『可行』,以第十之无犯句所说方式,彼等转换为尼萨耆亚之允许相违故,以注疏中所说方式,以恶作事交换唯为恶作。彼等以买卖为尼萨耆亚?若如是,不然。因一切皆为买卖故。由此说『然于暗部注疏中说:若入买卖,尼萨耆亚巴吉帝亚,此为恶说。何故?因除施与接受外,无名为买卖者』,以自己见解认定买卖之相,以第十之无犯句所说方式,彼等转换为尼萨耆亚之允许相违故。或者,此为自己所禁止之理由,于第十必定应知,故彼等唯于买卖,彼等之尼萨耆亚性亦已去,如是亦成立注疏之说。
Etthāhu porāṇā – ‘‘attano santakaṃ rūpiyaṃ parahatthagataṃ karoti ajjhācarati, dukkaṭaṃ. Parassa rūpiyaṃ attano hatthagataṃ karoti, aṭṭhamena nissaggiyaṃ. Uggahitavatthuparivattane kathaṃ jātaṃ? Abbohārikaṃ jātaṃ. Atha parassa rūpiyaṃ attano hatthagataṃ paṭhamaṃ karoti, rūpiyappaṭiggahaṇassa katattā aṭṭhamena nissaggiyaṃ. Attano santakaṃ rūpiyaṃ parassa hatthagataṃ pacchā karoti, saṃvohārena nissaggiya’’nti. ‘‘Rūpiyassa gahaṇamattena aṭṭhamena āpatti, pacchā parivattane navamenā’’ti hi tattha vuttaṃ, taṃ pana yuttaṃ. ‘‘Ajjhācarati, dukkaṭa’’nti duvuttaṃ. Dukkaṭassa aniyamappasaṅgato nissajjanavidhānesu dassitova. Kiṃ vuttaṃ hoti – yadi dvīhi nissaggiyehi bhavitabbaṃ, nissajjanavidhāne ‘‘ahaṃ, bhante, rūpiyaṃ paṭiggahesiṃ, nānāppakārakañca rūpiyasaṃvohāraṃ samāpajji’’nti vattabbaṃ bhaveyya ‘‘rūpiyaṃ cetāpetī’’ti sabbattha pāḷiyaṃ rūpiyappaṭiggahaṇassa vuttattā.
于此古师说:『自己所有之金钱使到他人手中,行持,恶作。他人之金钱使到自己手中,以第八为尼萨耆亚。于已取事之转换如何生?生为非法。然他人之金钱首先使到自己手中,因金钱接受已作故,以第八为尼萨耆亚。自己所有之金钱后使到他人手中,以交易为尼萨耆亚』。『唯以金钱之取,以第八有犯,后于转换以第九』,于彼处如是说,然彼为相应。『行持,恶作』为恶说。因恶作之不定可能性,于舍弃规定中已显示。何所说?若应以二尼萨耆亚,于舍弃规定中应说『尊者,我接受金钱,又入种种金钱交易』,因于一切圣典中说金钱接受故,『交换金钱』。
Ettāvatā yaṃ porāṇagaṇṭhipade vuttaṃ ‘‘dukkaṭavatthunā kayavikkayaṃ pariharantena catūsu nissaggiyavatthūsu ekekasmiṃ gahite aṭṭhamena nissaggiyaṃ hoti. Dukkaṭavatthunā dukkaṭavatthunti ‘‘iminā idaṃ dehī’’ti gahite teneva nissaggiyaṃ hoti. ‘‘Kayavikkayampi nīharitvā gahite dukkaṭaṃ, cetāpitarūpiyaggahaṇe aṭṭhamena, parivattane navamenātiādinā attanā anuggahetvā kappiyavasena nīharitvā pañcahi sahadhammikehi saddhiṃ parivattetuṃ vaṭṭatī’’ti, taṃ visodhitaṃ hoti. Aparampi tattha vuttaṃ ‘‘nissajjitabbe asati kathaṃ pācittiyaṃ, dunnissaṭṭharūpiyampi ‘na chaḍḍetī’ti vadantassa vissaṭṭho upāsako taṃ gahetvā aññaṃ ce bhikkhuno deti, kappatī’’ti, tañca duvuttaṃ. Na hi gahitattā tato aññaṃ vatthu hoti. Puna aparañca tattha vuttaṃ ‘‘imaṃ ‘gaṇhāhī’ti vadantassa saddhādeyyavinipātadukkaṭaṃ, ‘etaṃ dehī’ti vadantassa viññattidukkaṭa’’nti, tañca duvuttaṃ. Tattha hi payogadukkaṭaṃ yuttaṃ viya paññāyati.
至此,古义疏中所说「以恶作事由回避买卖者,于四种尼萨耆亚事中,每取一事,第八次即成尼萨耆亚。以恶作事由取恶作事由者,取『以此给我此』时,以彼即成尼萨耆亚。『买卖亦除去而取时为恶作,令他取金钱时第八次,转换时第九次』等,自己不取而以净法方式除去,与五种如法者一起转换为允许」,此已被澄清。又于彼处所说「应舍物不存在时,如何有巴吉帝亚?难舍之金钱亦对说『勿舍弃』者,已释放之近事男取彼而若给予另一比库,为允许」,此亦说错。因已取故,不从彼成为另一事物。又复于彼处所说「对说『取此』者为信施物损坏恶作,对说『给此』者为表白恶作」,此亦说错。于彼处,方便恶作似乎合理显现。
Pakiṇṇakaṃ niṭṭhitaṃ. · 杂项完毕。
Eḷakalomavaggo dutiyo. · 第二羊毛品。
3. Pattavaggo
3. 钵品
1. Pattasikkhāpadavaṇṇanā一、钵学处注释
Dve apattā, tasmā ete bhājanaparibhogena paribhuñjitabbā, naadhiṭṭhānūpagānavikappanūpagatāti atthoti ca. Samaṇasāruppena pakkanti ayopatto pañcahi pākehi pakko hoti, mattikāpatto dvīhi. ‘‘Bhikkhuniyā pattasanniccayassa vāritattā (vajira. ṭī. pārājika 602) bhikkhussapi taṃ ‘ananurūpa’nti katvā ‘purāṇapattaṃ paccuddharitvā’ti vutta’’nti ca likhitaṃ, taṃ na yuttaṃ pāḷiyaṃ ‘‘sanniccayaṃ kareyyāti anadhiṭṭhito avikappito’’ti (pāci. 735) vuttattā. So hi kathinakkhandhake (mahāva. 306 ādayo) niccayasannidhi viya ekopi punadivase ‘‘sanniccayo’’ti vuccati. Anantarasikkhāpade pana ‘‘dutiyo vārito’’ti adhiṭṭhānaṃ niyataṃ. Tasmā dve patte adhiṭṭhātuṃ na labhati. Sace ekato adhiṭṭhāti, dvepi anadhiṭṭhitā honti. Visuṃ visuṃ adhiṭṭhāti, dutiyo anadhiṭṭhito. Vikappetuṃ pana bahūpi labhati. Kākaṇikamattampīti ettha pi-kāro ‘‘ekapākampi janetī’’ti pākaṃ sampiṇḍeti. Atha vā sace ekapākeneva sāruppo, vaṭṭatīti pākaparimāṇaṃ na vuttanti gahetabbaṃ. Apattattā adhiṭṭhānūpagona hoti. Apaccuddharantena vikappetabboti purāṇapattaṃ apaccuddharantena so patto vikappetabboti atthoti likhitaṃ.
二非钵,故此等应以容器受用而受用,非达上、非授与、非分配、非已得之义也。以沙门相应而熟者,铁钵以五次烧而熟,陶钵以二次。「因比库尼之钵积蓄被禁止,对比库亦作『不相应』而说『除去旧钵』」如是所书,此不合理,因律文中说『应作积蓄者,未达上、未分配』故。彼于咖提那篇集中如积蓄与储藏,一次亦于次日被称为『积蓄』。然于次学处中『第二被禁止』,达上为决定。故不得达上二钵。若达上一者,二者皆成未达上。若各别达上,第二为未达上。然分配则得多钵。『乃至乌喙量』,于此处『亦』字『即使一次烧亦生』,综合烧次。或者若仅以一次烧即相应,为允许,应取烧次之量未说之义。因非钵故,不成达上与授与。『不除去者应分配』,不除去旧钵者,彼钵应分配之义,如是所书。
Pattasikkhāpadavaṇṇanā niṭṭhitā. · 钵学处注释终。
2. Ūnapañcabandhanasikkhāpadavaṇṇanā二、未满五补缀学处注释
Pavāriteti ettha saṅghavasena pavāritaṭṭhāne pañcabandhaneneva vaṭṭati, puggalikavasena pavāritaṭṭhāne ūnapañcabandhanenāpi vaṭṭatīti likhitaṃ.
『已邀请』,于此处以僧团方式邀请之处,仅以五缝为允许;以个人方式邀请之处,以少于五缝亦为允许,如是所书。
Yo ūnapañcabandhanatthaṃ, vuttampi cetaṃ karo so;
为少于五缝之义,此所说亦为作者彼;
Ūnapañcabandhanatthaṃ, patvāna santike.
为少于五缝之义,得已于近处。
Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā. · 未满五补缀学处注释终。
3. Bhesajjasikkhāpadavaṇṇanā三、药学处注释
‘‘Paṭisāyanīyāni paṭiggahetvā’’ti vadantena pādamakkhanādīnaṃ atthāya paṭiggahetvā ṭhapetuṃ vaṭṭatīti dīpitanti likhitaṃ. ‘‘Yesaṃ maṃsaṃ kappatī’’ti vacanena yesaṃ maṃsaṃ na kappati, tesaṃ sappiādi na kappatīti vadantā ajānitvā vadanti. Yesañhi maṃsaṃ kappati, tesaṃ sappītiādi sattāhakālikanissaggiyavatthuparicchedadassanatthaṃ vuttaṃ. Tathā paṇītabhojanasikkhāpade yesaṃ maṃsaṃ kappati, tesaṃyeva khīrādi paṇītabhojanaṃ, netaranti dassetuṃ vuttanti. Madhu nāma madhukaribhamaramakkhikānaṃ āsayesu niyyāsasadisaṃ mahāmadhu hoti, taṃ yāvajīvikanti ca likhitaṃ.
「受取可涂敷物」者,说此句者显示:为涂足等之目的而受取后储存是允许的。以「凡其肉可食者」之语句,有人不知而说:凡其肉不可食者,其酥油等亦不可食。然而说「凡其肉可食者」,是为了显示:凡其肉可食者,其酥油等属于七日尽舍之物的范围。同样,在美食学处中说此,是为了显示:凡其肉可食者,其乳等才是美食,非其他。蜜者,名为在蜜蜂、大蜂、蜜蜂之巢穴中如树脂状的大蜜,此为尽形寿物。
Bhesajjasikkhāpadavaṇṇanā niṭṭhitā. · 药学处的解释已完结。
Pattavaggo tatiyo. · 钵品第三。
Nissaggiyapācittiyavaṇṇanā niṭṭhitā. · 尼萨耆亚巴吉帝亚的解释已完结。