Kathinakkhandhakakathāvaṇṇanā · 迦絺那篇集论解释
Kathinakkhandhakakathāvaṇṇanā咖提那衣篇集注疏之解释
§2697
2697.Vutthavassānaṃ purimikāya vassaṃ upagantvā yāva mahāpavāraṇā, tāva ratticchedaṃ akatvā vutthavassānaṃ bhikkhūnaṃ ekassa vā dvinnaṃ tiṇṇaṃ catunnaṃ pañcannaṃ atirekānaṃ vā bhikkhūnaṃ pañcannaṃ ānisaṃsānaṃ vakkhamānānaṃ anāmantacārādīnaṃ pañcannaṃ ānisaṃsānaṃ paṭilābhakāraṇā munipuṅgavo sabbesaṃ agārikādimunīnaṃ sakalaguṇagaṇehi uttamo bhagavā kathinatthāraṃ ‘‘anujānāmi, bhikkhave, vassaṃvutthānaṃ bhikkhūnaṃ kathinaṃ attharitu’’nti (mahāva. 306) abrvi kathesīti yojanā.
『已出瓦萨者』,谓进入前期瓦萨,直至大自恣,其间未作夜分断者,已出瓦萨之诸比库。为一位、二位、三位、四位、五位或超过五位之比库,宣说五种利益,即不告辞而行等五种利益之获得因缘故,牟尼中尊,以一切功德聚超胜一切在家者等诸牟尼之世尊,宣说咖提那衣之展张:『诸比库,我允许已出瓦萨之诸比库展张咖提那衣』,应如是连接。
Etthāyaṃ vinicchayo – ‘‘kathinatthāraṃ ke labhanti, ke na labhantīti? Gaṇanavasena tāva pacchimakoṭiyā pañca janā labhanti, uddhaṃ satasahassampi, pañcannaṃ heṭṭhā na labhantī’’ti (mahāva. aṭṭha. 306) idaṃ aṭṭhakathāya atthārakassa bhikkhuno saṅghassa kathinadussadānakammaṃ sandhāya vuttaṃ. ‘‘Vutthavassavasena purimikāya vassaṃ upagantvā paṭhamapavāraṇāya pavāritā labhanti, chinnavassā vā pacchimikāya upagatā vā na labhanti. Aññasmiṃ vihāre vutthavassāpi na labhantīti mahāpaccariyaṃ vutta’’nti (mahāva. aṭṭha. 306) idaṃ aṭṭhakathāya ānisaṃsalābhaṃ sandhāya vuttaṃ, na kammaṃ.
此中之决择:『谁获得咖提那衣之展张,谁不获得?』就计数而言,最低限度五人获得,向上即使十万人亦可,五人以下则不获得。此为注疏就展张者比库之僧团施与咖提那衣布之甘马而说。『就已出瓦萨而言,进入前期瓦萨,于第一次自恣时自恣者获得,瓦萨中断者或进入后期瓦萨者不获得。于其他精舍出瓦萨者亦不获得』,此为大注疏所说。此为注疏就利益之获得而说,非就甘马而说。
Idāni tadubhayaṃ vibhajitvā dasseti –
今分别显示此二者:
‘‘Purimikāya upagatānaṃ pana sabbe gaṇapūrakā honti, ānisaṃsaṃ na labhanti, ānisaṃso itaresaṃyeva hoti. Sace purimikāya upagatā cattāro vā honti, tayo vā dve vā eko vā, itare gaṇapūrake katvā kathinaṃ attharitabbaṃ. Atha cattāro bhikkhū upagatā, eko paripuṇṇavasso sāmaṇero, so ce pacchimikāya upasampajjati, gaṇapūrako ceva hoti, ānisaṃsañca labhati . Tayo bhikkhū dve sāmaṇerā, dve bhikkhū tayo sāmaṇerā, eko bhikkhu cattāro sāmaṇerāti etthāpi eseva nayo. Sace purimikāya upagatā kathinatthārakusalā na honti, atthārakusalā khandhakabhāṇakattherā pariyesitvā ānetabbā, kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti, ānisaṃso pana itaresaṃyeva hotī’’ti (mahāva. aṭṭha. 306).
『然而进入前期瓦萨者,一切皆为满数者,不获得利益,利益唯属其余者。若进入前期瓦萨者为四人、三人、二人或一人,应以其余者满数而展张咖提那衣。若有四位比库进入,一位圆满瓦萨之沙玛内拉,若彼于后期瓦萨达上,则既为满数者,亦获得利益。三位比库二位沙玛内拉,二位比库三位沙玛内拉,一位比库四位沙玛内拉,于此亦同此理。若进入前期瓦萨者不善于咖提那衣之展张,应寻求善于展张者、诵篇集之长老,令其前来,令闻甘马语,令展张咖提那衣,受用布施后将离去,然而利益唯属其余者』。
Kathinaṃ kena dinnaṃ vaṭṭatīti? Yena kenaci devena vā manussena vā pañcannaṃ vā sahadhammikānaṃ aññatarena dinnaṃ vaṭṭati. Kathinadāyakassa vattaṃ atthi, sace so taṃ ajānanto pucchati ‘‘bhante, kathaṃ kathinaṃ dātabba’’nti, tassa evaṃ ācikkhitabbaṃ ‘‘tiṇṇaṃ cīvarānaṃ aññatarappahonakaṃ sūriyuggamanasamaye vatthaṃ ‘kathinacīvaraṃ demā’ti dātuṃ vaṭṭati, tassa parikammatthaṃ ettakā nāma sūciyo, ettakaṃ suttaṃ, ettakaṃ rajanaṃ, parikammaṃ karontānaṃ ettakānaṃ bhikkhūnaṃ yāgubhattañca dātuṃ vaṭṭatī’’ti.
咖提那衣由谁施与为适当?由任何天人或人,或五位如法者中之任一者施与为适当。咖提那衣施者有应作之事,若彼不知而问:『尊者,应如何施与咖提那衣?』应如是告知彼:『于日出时,施与足以制作三衣中任一者之布,说「我等施与咖提那衣布」为适当,为其准备工作,施与若干针、若干线、若干染料,为作准备工作之若干比库施与粥与饭为适当』。
Kathinatthārakenāpi dhammena samena uppannaṃ kathinaṃ attharantena vattaṃ jānitabbaṃ. Tantavāyagehato hi ābhatasantāneneva khalimakkhitasāṭakopi na vaṭṭati, malīnasāṭakopi na vaṭṭati, tasmā kathinatthārasāṭakaṃ labhitvā suddhaṃ dhovitvā sūciādīni cīvarakammūpakaraṇāni sajjetvā bahūhi bhikkhūhi saddhiṃ tadaheva sibbitvā niṭṭhitasūcikammaṃ rajitvā kappabinduṃ datvā kathinaṃ attharitabbaṃ. Sace tasmiṃ anatthateyeva añño kathinasāṭakaṃ attharitabbakaṃ āharati, aññāni ca bahūni kathinānisaṃsavatthāni deti, yo ānisaṃsaṃ bahuṃ deti, tassa santakeneva attharitabbaṃ. Itaro yathā tathā ovaditvā saññāpetabbo.
咖提那衣展张者亦应知应作之事,如法平等地展张已生起之咖提那衣。实从织布者家取来之带经线者,即使涂抹过糠粉之布亦不适当,污秽之布亦不适当,因此获得咖提那衣展张用布后,应清净地洗涤,备妥针等衣制作用具,与众多比库一起,于当日缝制,完成针线工作,染色,作净点,展张咖提那衣。若于彼未展张时,另一人带来应展张之咖提那衣布,并施与其他众多咖提那衣利益之物,应以施与利益多者之布展张。其余者应以某种方式教诫令其理解。
Kathinaṃ pana kena attharitabbaṃ? Yassa saṅgho kathinacīvaraṃ deti. Saṅghena pana kassa dātabbaṃ? Yo jiṇṇacīvaro hoti. Sace bahū jiṇṇacīvarā honti, vuḍḍhassa dātabbaṃ. Vuḍḍhesupi yo mahāparivāro tadaheva cīvaraṃ katvā attharituṃ sakkoti, tassa dātabbaṃ. Sace vuḍḍho na sakkoti, navakataro sakkoti, tassa dātabbaṃ. Api ca saṅghena mahātherassa saṅgahaṃ kātuṃ vaṭṭati, tasmā ‘‘tumhe, bhante, gaṇhatha, mayaṃ katvā dassāmā’’ti vattabbaṃ.
咖提那衣应由谁来铺展?由僧团给予咖提那衣者。僧团应给予谁?给予衣服破旧者。若有多位衣服破旧者,应给予长老。在诸长老中,应给予眷属众多、能于当日制作衣服并铺展者。若长老不能,而较年轻者能,则应给予彼。然而,僧团为摄受大长老是适当的,因此应说:『尊者们,您们取受,我们制作后将给予。』
Tīsu cīvaresu yaṃ jiṇṇaṃ hoti, tadatthāya dātabbaṃ. Pakatiyā dupaṭṭacīvarassa dupaṭṭatthāyeva dātabbaṃ. Sacepissa ekapaṭṭacīvaraṃ ghanaṃ hoti, kathinasāṭako ca pelavo, sāruppatthāya dupaṭṭappahonakameva dātabbaṃ. ‘‘Ahaṃ alabhanto ekapaṭṭaṃ pārupāmī’’ti vadantassāpi dupaṭṭaṃ dātuṃ vaṭṭati. Yo pana lobhapakatiko hoti, tassa na dātabbaṃ. Tenāpi kathinaṃ attharitvā ‘‘pacchā visibbitvā dve cīvarāni karissāmī’’ti na gahetabbaṃ.
在三衣中,应为破旧者给予。对于本来就穿双层衣者,应为双层而给予。若其单层衣厚重,而咖提那桑喀帝薄弱,则应为适合而给予足以成双层者。即使对说『我若不得,则穿单层』者,给予双层也是适当的。但对于贪欲性者,不应给予。彼铺展咖提那衣后,也不应以『后来拆开将制作两件衣服』而取受。
Yassa pana diyyati, tassa –
对于应给予者——
‘‘Suṇātu me, bhante saṅgho, idaṃ saṅghassa kathinadussaṃ uppannaṃ, yadi saṅghassa pattakallaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno dadeyya kathinaṃ attharituṃ, esā ñatti.
『尊者们,请僧团听我说,此僧团的咖提那布已生起,若僧团适时,僧团应将此咖提那布给予某名比库以铺展咖提那衣,此为求听。
‘‘Suṇātu me, bhante saṅgho, idaṃ saṅghassa kathinadussaṃ uppannaṃ, saṅgho imaṃ kathinadussaṃ itthannāmassa bhikkhuno deti kathinaṃ attharituṃ, yassāyasmato khamati imassa kathinadussassa itthannāmassa bhikkhuno dānaṃ kathinaṃ attharituṃ, so tuṇhassa, yassa nakkhamati, so bhāseyya.
尊者们,请僧团听我说,此僧团的咖提那布已生起,僧团将此咖提那布给予某名比库以铺展咖提那衣,对于将此咖提那布给予某名比库以铺展咖提那衣,若具寿认可者,请默然,若不认可者,请说。
‘‘Dinnaṃ idaṃ saṅghena kathinadussaṃ itthannāmassa bhikkhuno kathinaṃ attharituṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (mahāva. 307) –
僧团已将此咖提那布给予某名比库以铺展咖提那衣,僧团认可,因此默然,我如是持。』
Evaṃ ñattidutiyāya kammavācāya dātabbanti evaṃ dinnaṃ.
「应以如是白二甘马语施与」者,即如是施与。
§2698-9
2698-9.Na ullikhitamattādi-catuvīsativajjitanti pāḷiyaṃ āgatehi ‘‘na ullikhitamattena atthataṃ hoti kathina’’nti (mahāva. 308) ullikhitamattādīhi catuvīsatiyā ākārehi vajjitaṃ. Cīvaranti ‘‘ahatena atthataṃ hoti kathina’’nti (mahāva. 309) pāḷiyaṃ āgatānaṃ soḷasannaṃ ākārānaṃ aññatarena yuttaṃ katapariyositaṃ dinnaṃ kappabinduṃ tiṇṇaṃ cīvarānaṃ aññataracīvaraṃ. Te pana catuvīsati ākārā, soḷasākārā ca pāḷito (mahāva. 308), aṭṭhakathāto (mahāva. aṭṭha. 308) ca gahetabbā. Ganthagāravaparihāratthamidha na vuttā.
「除去仅刮削等二十四种」者,以经文中所说「非仅刮削而展咖提那」等,除去仅刮削等二十四种方式。「衣」者,以经文中所说「非未捣而展咖提那」等十六种方式中任一方式相应、已作完成、已施与、已达咖巴点的三衣中任一衣。然而,彼二十四种方式与十六种方式,应从经文及注疏中取得。为避免文繁,此处未说。
Bhikkhunā vakkhamāne aṭṭhadhamme jānantena attharakena ādāya gahetvā purāṇakaṃ attanā paribhuñjiyamānaṃ attharitabbacīvarena ekanāmakaṃ purāṇacīvaraṃ uddharitvā paccuddharitvā navaṃ attharitabbaṃ cīvaraṃ adhiṭṭhahitvā purāṇapaccuddhaṭacīvarassa nāmena adhiṭṭhahitvāva taṃ antaravāsakaṃ ce, ‘‘iminā antaravāsakena kathinaṃ attharāmi’’iti vacasā vattabbanti yojanā. Sace uttarāsaṅgo hoti, ‘‘iminā uttarāsaṅgena kathinaṃ attharāmi’’, sace saṅghāṭi hoti, ‘‘imāya saṅghāṭiyā kathinaṃ attharāmī’’ti vattabbaṃ.
比库欲展时,知八法的展者,取持旧衣,自己正受用的应展之衣,提起一名旧衣,除去后,决意新的应展之衣,以除去旧衣之名决意后,若是下衣,应以「我以此下衣展咖提那」之语说。若是上衣,应说「我以此上衣展咖提那」;若是桑喀帝,应说「我以此桑喀帝展咖提那」。
§2700-1
2700-1. Iccevaṃ tikkhattuṃ vutte kathinaṃ atthataṃ hotīti yojanā. Tena pana bhikkhunā navakena kathinacīvaraṃ ādāya saṅghaṃ upasaṅkamma ‘‘atthataṃ, bhante, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodatha’’iti vattabbanti yojanā.
如是说三次后,咖提那即已展。然而,彼比库应以新的咖提那衣,前往僧团,说「尊者们,僧团的咖提那已展,展咖提那如法,请随喜」。
§2702
2702. Anumodakesu ca therehi ‘‘atthataṃ, āvuso, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmā’’ti vattabbaṃ, navena pana ‘‘atthataṃ, bhante, saṅghassa kathinaṃ, dhammiko kathinatthāro, anumodāmī’’ti iti puna īraye katheyyāti yojanā. Gāthāya pana anumodanapāṭhassa atthadassanamukhena ‘‘suatthataṃ tayā bhante’’ti vuttaṃ, na pāṭhakkamadassanavasenāti veditabbaṃ.
随喜者中,长老们应说「贤友,僧团的咖提那已展,展咖提那如法,我们随喜」;新者则应说「尊者们,僧团的咖提那已展,展咖提那如法,我随喜」,如是再说。然而,偈颂中随喜文,以显示义之方式说「尊者,你善展」,应知非以显示文句之方式。
Atthārakesu ca anumodakesu ca navehi vuḍḍhānaṃ vacanakkamo vutto, vuḍḍhehi navānaṃ vacanakkamo pana tadanusārena yathārahaṃ yojetvā vattabboti gāthāsu na vuttoti veditabbo. Atthārakena therena vā navena vā gaṇapuggalānaṃ vacanakkamo ca gaṇapuggalehi atthārakassa vacanakkamo ca vuttanayena yathārahaṃ yojetuṃ sakkāti na vutto.
应知,展者中与随喜者中,已说新者对长老们的语句次第,长老们对新者的语句次第则应依彼而如理配合说,偈颂中未说。展者长老或新者对众人的语句次第,及众人对展者的语句次第,以所说方式如理配合可说,故未说。
Evaṃ atthate pana kathine sace kathinacīvarena saddhiṃ ābhataṃ ānisaṃsaṃ dāyakā ‘‘yena amhākaṃ kathinaṃ gahitaṃ, tasseva ca demā’’ti denti, bhikkhusaṅgho anissaro. Atha avicāretvāva datvā gacchanti, bhikkhusaṅgho issaro. Tasmā sace kathinatthārakassa sesacīvarānipi dubbalāni honti, saṅghena apaloketvā tesampi atthāya vatthāni dātabbāni, kammavācāya pana ekāyeva vaṭṭati. Avasese kathinānisaṃse balavavatthāni vassāvāsikaṭhitikāya dātabbāni, ṭhitikāya abhāve therāsanato paṭṭhāya dātabbāni, garubhaṇḍaṃ na bhājetabbaṃ. Sace pana ekasīmāya bahū vihārā honti, sabbe bhikkhū sannipātetvā ekattha kathinaṃ attharitabbaṃ, visuṃ visuṃ attharituṃ na vaṭṭati.
如是展开咖提那衣时,若施主连同咖提那衣一起带来利益,说『我们将此给予受持咖提那衣者』而施与,比库僧团无自主权。若施主未经考虑即施与后离去,比库僧团有自主权。因此,若咖提那衣展开者的其余衣也薄弱,僧团应求听后也为那些衣的目的施与布料,但甘马语只需一次即可。其余咖提那衣利益的厚重布料应施与雨安居住者,若无住者,应从长老座次开始施与,重物不应分配。若一界内有多寺院,应集合所有比库在一处展开咖提那衣,不可分别展开。
§2703
2703.‘‘Kathinassa ca kiṃ mūla’’ntiādīni sayameva vivarissati.
『咖提那衣的根本是什么』等,将自行阐明。
§2706
2706. Aṭṭhadhammuddesagāthāya pubbakiccaṃ pubba-vacaneneva uttarapadalopena vuttaṃ. Teneva vakkhati ‘‘pubbakiccanti vuccatī’’ti. ‘‘Paccuddhāra’’iti vattabbe ‘‘paccuddhara’’iti gāthābandhavasena rasso. Teneva vakkhati ‘‘paccuddhāro’’ti. Adhiṭṭhahanaṃ adhiṭṭhānaṃ. Paccuddhāro ca adhiṭṭhānañca paccuddharādhiṭṭhānā. Itarītarayogena dvandasamāso. Atthāroti ettha ‘‘kathinatthāro’’ti pakaraṇato labbhati.
八法总说偈颂中,前行事以『前』一词本身,通过省略后半句而说。因此将说『称为前行事』。应说『拔除』,因偈颂结构而说『拔除』为短音。因此将说『拔除』。决意即决意。拔除与决意即拔除决意。以相互关系成并列复合词。『展开者』此处从『咖提那衣展开』之文脉可知。
‘‘Mātikā’’ti iminā ‘‘aṭṭha kathinubbhāramātikā’’ti pakaraṇato viññāyati. Yathāha – ‘‘aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāyā’’ti (mahāva. 310). Mātikāti mātaro janettiyo, kathinubbhāraṃ etā aṭṭha janentīti attho. Uddhāroti kathinassa uddhāro. Ānisaṃsāti ettha ‘‘kathinassā’’ti pakaraṇato labbhati. Kathinassa ānisaṃsāti ime aṭṭha dhammāti yojanā. Yathāha ‘‘atthatakathinānaṃ vo, bhikkhave, pañca kappissantī’’tiādi (mahāva. 306). ‘‘Ānisaṃsenā’’tipi pāṭho. Ānisaṃsena saha ime aṭṭha dhammāti yojanā.
『摩帝咖』以此从『八咖提那衣舍弃摩帝咖』之文脉可知。如所说『诸比库,此八摩帝咖为咖提那衣之舍弃』。摩帝咖者,母、能生者,此八者生咖提那衣舍弃之义。舍弃者,咖提那衣之舍弃。利益者,此处从『咖提那衣的』之文脉可知。咖提那衣的利益即此八法,如是连接。如所说『诸比库,对已展开咖提那衣者,五事将许可』等。也有『以利益』之读法。与利益一起此八法,如是连接。
§2707
2707. ‘‘Na ullikhitamattādi-catuvīsativajjita’’ntiādinā kathinaṃ attharituṃ katapariyositaṃ cīvaraṃ ce laddhaṃ, tattha paṭipajjanavidhiṃ dassetvā sace akatasibbanādikammaṃ vatthameva laddhaṃ, tattha paṭipajjanavidhiṃ pubbakiccavasena dassetumāha ‘‘dhovana’’ntiādi. Tattha dhovananti kathinadussassa setabhāvakaraṇaṃ. Vicāroti ‘‘pañcakaṃ vā sattakaṃ vā navakaṃ vā ekādasakaṃ vā hotū’’ti vicāraṇaṃ. Chedananti yathāvicāritassa vatthassa chedanaṃ. Bandhananti moghasuttakāropanaṃ. Sibbananti sabbasūcikammaṃ. Rajananti rajanakammaṃ. Kappanti kappabindudānaṃ. ‘‘Pubbakicca’’nti vuccati idaṃ sabbaṃ kathinatthārassa paṭhamameva kattabbattā.
『非仅描绘等二十四所舍』等,若得已完成可展开咖提那衣之衣,于此显示行持方法后,若得仅为未作缝纫等工作之布料,为以前行事显示于此行持方法而说『洗涤』等。其中,洗涤者,使咖提那衣布成白色。考虑者,『应为五条或七条或九条或十一条』之考虑。裁剪者,如所考虑布料之裁剪。系缚者,安置假缝线。缝纫者,一切针线工作。染色者,染色工作。净施者,施与净施点。『前行事』,称此一切为咖提那衣展开者最初应作之故。
§2708
2708.Antaravāsakoti ettha iti-saddo luttaniddiṭṭho. Saṅghāṭi, uttarāsaṅgo, atho antaravāsakoti esameva tu paccuddhāropi adhiṭṭhānampi atthāropi vuttoti yojanā.
下衣者,此处『伊帝』词为省略所指示。桑喀帝、上衣、以及下衣,对此等之拔除、决意、展开已说,如是连接。
§2709
2709. Aṭṭhamātikā (mahāva. 310-311; pari. 415; mahāva. aṭṭha. 310-311) dassetumāha ‘‘pakkamanañcā’’tiādi. Pakkamanaṃ anto etassāti pakkamanantikāti vattabbe uttarapadalopena ‘‘pakkamana’’nti vuttaṃ. Esa nayo sabbattha. Aṭṭhimāti ettha ‘‘mātikā’’ti pakaraṇato labbhati. Imā aṭṭha mātikāti yojanā.
2709. 为显示第八母句(《大品》310-311;《附随》415;《大品注疏》310-311),故说「出发与……」等。「出发」在此之内,故应说「出发之内」,但因省略后词,故说「出发」。此法则处处皆然。「八母」者,此处从文脉得「母句」一词。应连结为:此等八母句。
§2710
2710. Uddesānukkamena niddisitumāha ‘‘katacīvaramādāyā’’tiādi. ‘‘Katacīvaramādāyā’’ti iminā cīvarapalibodhupacchedo dassito. ‘‘Āvāse nirapekkhako’’ti iminā dutiyo āvāsapalibodhupacchedo dassito. Ettha sabbavākyesu ‘‘atthatakathino yo bhikkhu sace pakkamatī’’ti seso. Atikkantāya sīmāyāti vihārasīmāya atikkantāya. Hoti pakkamanantikāti ettha ‘‘tassa bhikkhuno’’ti seso, tassa bhikkhuno pakkamanantikā nāma mātikā hotīti attho.
2710. 为依诵文次第而解说,故说「已作衣取……」等。以「已作衣取」显示第一衣障碍之断除。以「对住处无期待」显示第二住处障碍之断除。此中一切句皆应补「已舍咖提那衣之比库,若出发」。「已越界」者,已越寺院界。「成为出发之内」者,此处应补「彼比库之」,意为:彼比库之名为出发之内的母句成立。
§2711-2
2711-2.Ānisaṃsaṃ nāma vutthavassena laddhaṃ akatasūcikammavatthaṃ. Teneva vakkhati ‘‘karotī’’tiādi. ‘‘Vihāre anapekkhako’’ti iminā ettha paṭhamaṃ āvāsapalibodhupacchedo dassito. Sukhaviharaṇaṃ payojanamassāti sukhavihāriko, vihāroti. Tattha tasmiṃ vihāre viharantova taṃ cīvaraṃ yadi karoti, tasmiṃ cīvare niṭṭhite niṭṭhānantā niṭṭhānantikāti vuccatīti yojanā. ‘‘Niṭṭhitecīvare’’ti iminā cīvarapalibodhupacchedo dassito.
2711-2. 利益者,名为由雨安居者所得、未作针线工作之衣布。以此故将说「作……」等。以「对寺院无期待」显示此处第一住处障碍之断除。「以乐住为目的」者,为乐住者,住也。于彼,正住于彼寺院而作彼衣,于彼衣完成时,完成之后名为完成之内,应如是连结。以「衣已完成」显示衣障碍之断除。
§2713
2713.Tamassamanti taṃ vutthavassāvāsaṃ. Dhuranikkhepeti ubhayadhuranikkhepavasena cittappavattakkhaṇe. Sanniṭṭhānaṃ nāma dhuranikkhepo. Ettha palibodhadvayassa ekakkhaṇeyeva upacchedo aṭṭhakathāyaṃ vutto ‘‘sanniṭṭhānantike dvepi palibodhā ‘nevimaṃ cīvaraṃ kāressaṃ, na paccessa’nti cintitamatteyeva ekato chijjantī’’ti (mahāva. aṭṭha. 311).
2713. 「彼之」者,彼雨安居住处。「舍担」者,依舍双担之方式,于心生起之刹那。「决定」者,名为舍担。此处二障碍于同一刹那之断除,于注疏中说:「于决定之内,二障碍皆于『我将不作此衣,不返回』如是思惟之时即一起断除」(《大品注疏》311)。
§2714
2714.Kathinacchādananti kathinānisaṃsaṃ cīvaravatthuṃ. Na paccessanti na paccāgamissāmi. Karontassevāti ettha ‘‘cīvara’’nti pakaraṇato labbhati. ‘‘Kathinacchādana’’nti idaṃ vā sambandhanīyaṃ. Karontassāti anādare sāmivacanaṃ. Naṭṭhanti corehi haṭattā vā upacikādīhi khāditattā vā naṭṭhaṃ. Daḍḍhaṃ vāti agginā daḍḍhaṃ vā. Nāsanantikāti evaṃ cīvarassa nāsanante labbhamānā ayaṃ mātikā nāsanantikā nāmāti attho. Ettha ‘‘na paccessa’’nti iminā paṭhamaṃ āvāsapalibodhupacchedo dassito. ‘‘Karontassevā’’ti iminā dutiyaṃ cīvarapalibodhupacchedo dassito.
2714. 「咖提那覆」者,咖提那利益之衣布。「不返回」者,我将不返回。「正作之时」者,此处从文脉得「衣」。或应连结「咖提那覆」。「正作」者,不敬之属格。「失」者,因被盗贼夺取,或被白蚁等啃食而失。「或烧」者,或被火烧。「失之内」者,如是于衣失之后所得,此母句名为失之内,此为其义。此处以「不返回」显示第一住处障碍之断除。以「正作之时」显示第二衣障碍之断除。
§2715
2715.Laddhānisaṃsoti laddhakathinānisaṃsacīvaro. Ānisaṃse cīvare sāpekkho apekkhavā bahisīmagato vassaṃvutthasīmāya bahisīmagato taṃ cīvaraṃ karoti, so katacīvaro antarubbhāraṃ antarā ubbhāraṃ suṇāti ce, savanantikā nāma hotīti yojanā. ‘‘Bahisīmagato’’tiādinā dutiyapalibodhupacchedo dassito. Ettha ‘‘katacīvaro’’ti vuttattā cīvarapalibodhupacchedo paṭhamaṃ hoti, itaro pana ‘‘saha savanena āvāsapalibodho chijjatī’’ti (mahāva. aṭṭha. 311) aṭṭhakathāya vuttattā pacchā hoti.
2715. 「已得利益」者,已得咖提那利益衣之人。对利益衣有期待、有期望,出界外,出雨安居界之界外,作彼衣,彼已作衣者,若于中间、于举起之间听闻,则名为听闻之内,应如是连结。以「出界外」等显示第二障碍之断除。此处因说「已作衣」,故衣障碍之断除在前,但另一者因注疏中说「与听闻同时住处障碍断除」(《大品注疏》311),故在后。
§2716-7
2716-7. Cīvarāsāya vassaṃvuttho āvāsato pakkanto ‘‘tuyhaṃ cīvaraṃ dassāmī’’ti kenaci vutto bahisīmagato pana savati, puna ‘‘tava cīvaraṃ dātuṃ na sakkomī’’ti vutto āsāya chinnamattāya cīvare paccāsāya upacchinnamattāya āsāvacchedikā nāma mātikāti matā ñātāti yojanā. Āsāvacchādike kathinubbhāre āvāsapalibodho paṭhamaṃ chijjati, cīvarāsāya upacchinnāya cīvarapalibodho chijjati.
【衣期望、瓦萨已住、从住处出发、被某人说「我将给你衣」、但去到界外则存续,再被说「我不能给你衣」时,期望断时衣之期望断,期望被断时,名为『期望断』,此为母论所说】——应理解为「已知」之义。在期望断的咖提那舍中,住处障碍首先断,衣期望被断时,衣障碍断。
§2718-20
2718-20. Yo vassaṃvutthavihāramhā aññaṃ vihāraṃ gato hoti, so āgacchaṃ āgacchanto antarāmagge kathinuddhāraṃ atikkameyya, tassa so kathinuddhāro sīmātikkantiko matoti yojanā. Tattha sīmātikkantike kathinubbhāre cīvarapalibodho paṭhamaṃ chijjati, tassa bahisīme āvāsapalibodho chijjati.
【从瓦萨已住之精舍去到另一精舍者,来时正来之中途若越过咖提那舍,对他而言,那咖提那舍是界越】——应理解为「所说」之义。在那界越的咖提那舍中,衣障碍首先断,对他而言在界外住处障碍断。
Ettha ca ‘‘sīmātikkantiko nāma cīvarakālasīmātikkantiko’’ti kenaci vuttaṃ. ‘‘Bahisīmāyaṃ cīvarakālasamayassa atikkantattā sīmātikkantiko’’ti (sārattha. ṭī. mahāva. 311) sāratthadīpaniyaṃ vuttaṃ. ‘‘Āgacchaṃ antarāmagge, taduddhāramatikkame’’ti vuttattā pana saṅghena kariyamānaṃ antarubbhāraṃ āgacchanto vihārasīmaṃ asampatteyeva kathinubbhārassa jātattā taṃ na sambhuṇeyya, tassevaṃ sīmamatikkantasseva sato puna āgacchato antarāmagge jāto kathinubbhāro sīmātikkantikoti amhākaṃ khanti.
在此,有人说「界越者,名为衣时界越」。《义灯》中说「在界外,因衣时期间已越过故为界越」。但因说「来时中途,若越过那舍」,故僧团正作之中间舍,来者未到达精舍界即咖提那舍已生起故不遇到它,对如是未越界者而言,再来时中途生起的咖提那舍为界越——这是我们的见解。
Kathinānisaṃsacīvaraṃ ādāya sace āvāse sāpekkhova gato hoti, puna āgantvā kathinuddhāraṃ kathinassa antarubbhārameva sambhuṇāti ce yadi pāpuṇeyya, tassa so kathinuddhāro hoti, so ‘‘sahubbhāro’’ti vuccatīti yojanā. Sahubbhāre dve palibodhā apubbaṃ acarimaṃ chijjanti.
【持咖提那利益衣,若带期望去到住处,再来遇到咖提那舍即咖提那之中间舍】——若能遇到,对他而言那咖提那舍存在,那被称为「同舍」——应理解为此义。在同舍中,两种障碍不先不后断。
§2721
2721. ‘‘Sīmātikkantikenā’’ti vattabbe uttarapadalopena ‘‘sīmato’’ti vuttaṃ. Pakkamanañca niṭṭhānañca sanniṭṭhānañca sīmato sīmātikkantikena saha ime cattāro kathinubbhārā puggalādhīnā puggalāyattā sahubbhārasaṅkhāto antarubbhāro saṅghādhīnoti yojanā. ‘‘Antarubbharo’’ti gāthābandhavasena rassattaṃ.
【应说「以界越」,因后词省略故说「从界」。出发、完成、共完成,从界以界越,这四种咖提那舍依个人、系于个人,称为同舍的中间舍依僧团】——应理解为此义。「中间舍」因偈颂结构故短音。
§2722
2722.Nāsananti nāsanantiko. Savananti savanantiko. Āsāvacchedikāpi cāti tayopi kathinubbhārā. Na tu saṅghā na bhikkhutoti saṅghatopi na honti, puggalatopi na hontīti attho. Cīvarassa vināso saṅghassa vā cīvarasāmikassa vā payogena na jātoti nāsanako tāva kathinubbhāro ubhatopi na hotīti vutto. Savanañca ubhayesaṃ payogato na jātanti tathā vuttaṃ. Tathā āsāvacchedikāpi.
【灭摈即灭摈终。闻即闻终。以及期望断】——这三种也是咖提那舍。【但非僧团非比库】——意思是既非僧团所致,也非个人所致。衣之毁坏非由僧团或衣主之作为而生起,故灭摈咖提那舍首先说为两者皆非。闻也非由两者之作为而生起,故如是说。期望断也如是。
§2723
2723. Āvāsoyeva palibodhoti viggaho. Palibodho ca cīvareti ettha cīvareti bhedavacanicchāya nimittatthe bhummaṃ, cīvaranimittapalibodhoti attho, cīvarasaṅkhāto palibodhoti vuttaṃ hoti. Saccādiguṇayuttaṃ musāvādādidosavimuttaṃ atthaṃ vadati sīlenāti yuttamuttatthavādī, tena.
「住处即障碍」者,此为分析。「障碍与衣」者,此中「衣」以分别说欲之义,于因格为地格,义为「以衣为因之障碍」,即说为「名为衣之障碍」。「以戒说具足谛等德、离妄语等过之义」者,为具足离过义说者,以此故。
§2724
2724.Aṭṭhannaṃmātikānanti bahisīmagatānaṃ vasena vuttā pakkamanantikādayo satta mātikā, bahisīmaṃ gantvā antarubbhāraṃ sambhuṇantassa vasena vutto sahubbhāroti imāsaṃ aṭṭhannaṃ mātikānaṃ vasena ca. Antarubbhāratopi vāti bahisīmaṃ agantvā tattheva vasitvā kathinubbhārakammena ubbhārakathinānaṃ vasena labbhanato antarubbhārato cāti mahesinā kathinassa duve ubbhārāpi vuttāti yojanā. Bahisīmaṃ gantvā āgatassa vasena sahubbhāro, bahisīmaṃ āgatānaṃ vasena antarubbhāroti ekoyeva ubbhāro dvidhā vutto, tasmā antarubbhāraṃ visuṃ aggahetvā aṭṭheva mātikā pāḷiyaṃ (mahāva. 310) vibhattāti veditabbā.
「八母句」者,依出界外者而说之出行边际等七母句,依出界外而于中间舍弃者而说之「与舍弃」,依此等八母句故。「亦从中间舍弃」者,不出界外而于彼处住而以咖提那舍弃甘马舍弃咖提那之故,从中间舍弃而得,大仙亦说咖提那之二种舍弃,此为连结。依出界外而来者故「与舍弃」,依来界外者故「中间舍弃」,此为一舍弃而二种说,是故不别取中间舍弃,应知于圣典中分别为八母句。
§2725
2725. Anāmantacāro uttarapadalopavasena ‘‘anāmantā’’ iti vutto. Yāva kathinaṃ na uddharīyati, tāva anāmantetvā caraṇaṃ kappissati, cārittasikkhāpadena anāpatti bhavissatīti attho.
「不告行」者,以后词省略而说为「不告」。乃至咖提那未舍弃,不告而行将许可,以行学处将无罪,此为义。
Asamādānacāro ‘‘asamādāna’’nti uttarapadalopena vutto. Asamādānacāroti ticīvaraṃ asamādāya caraṇaṃ, cīvaravippavāso kappissatīti attho.
「不受持行」者,以后词省略而说为「不受持」。「不受持行」者,不受持三衣而行,衣离将许可,此为义。
‘‘Gaṇato’’ti iminā uttarapadalopena gaṇabhojanaṃ dassitaṃ. Gaṇabhojanampi kappissati, taṃ sarūpato pācittiyakaṇḍe vuttaṃ.
「从众」者,以此后词省略而显示众食。众食亦将许可,彼于巴吉帝亚篇中以相应而说。
‘‘Yāvadatthika’’nti iminā yāvadatthacīvaraṃ vuttaṃ. Yāvadatthacīvaranti yāvatakena cīvarena attho, tāvatakaṃ anadhiṭṭhitaṃ avikappitaṃ kappissatīti attho.
「随所需」者,以此说随所需衣。「随所需衣」者,以所需之衣为义,如是多之未确定、未净施将许可,此为义。
‘‘Tattha yo cīvaruppādo’’ti iminā ‘‘yo ca tattha cīvaruppādo’’ti (mahāva. 306) vutto ānisaṃso dassito. Yo ca tattha cīvaruppādoti tattha kathinatthatasīmāyaṃ matakacīvaraṃ vā hotu saṅghassa uddissa dinnaṃ vā saṅghikena tatruppādena ābhataṃ vā, yena kenaci ākārena yaṃ saṅghikaṃ cīvaraṃ uppajjati, taṃ tesaṃ bhavissatīti attho. Ime pañca kathinānisaṃsā ca vuttāti sambandho.
「于此,凡衣之生起」者,以此显示「凡于彼处衣之生起」所说之利益。「凡于彼处衣之生起」者,于彼处——于咖提那衣展开之界内——无论是死者之衣,或是为僧团而施与者,或是以僧团之彼处生起而带来者,以任何方式凡僧团之衣生起者,彼将属于彼等——此为其义。「此等五种咖提那衣利益已说」——此为连结。
Kathinakkhandhakakathāvaṇṇanā. · 咖提那衣篇集注疏之解释。