13. 布施相等抉择论
113. 施相等等抉择论
13. Dānalakkhaṇādivinicchayakathā
6969. 施、信任取、因利得之转变——此中，首先“施”是指将自己的衣等资具施与共住弟子等任何一人。于此，施的相状如下：说“我把这个给你，我施，我赠，我交付，我舍弃，我放弃”或说“我给某某……乃至……我放弃”，无论当面或背后，都算已施。若说“你拿去吧”，对方说“我拿了”，则是善施、善取。若说“你作你的所有物吧，愿它成为你的所有物，愿它成为你的所有物”，对方说“我作我的所有物，愿它成为我的所有物，我将作我的所有物”，则是恶施、恶取。施者不知如何施，受者不知如何取。然而，若说“你作你的所有物吧”，对方说“好的，尊者，我拿了”而取，则是善取。若一人说“你拿这件衣吧”，另一人说“我不拿”，那人又说“我已给你了，你拿吧”，另一人又说“我不需要这个”，于是前者因“我已施”而超过十日，后者因“我已拒绝”，谁的罪？谁也无罪。若有人喜欢，则应决意后受用。说“你给某某”而施的，在到达他人之手以前，属于派遣者；说“我给某某”而施的，则属于被派遣者。因此，比丘将衣放在比丘手中派遣：“你把这件衣给某某。”他在中途若以信任取派遣者的，是善取；若以信任取被派遣者的，是恶取。
69.Dānavissāsaggāhehilābhassa pariṇāmananti ettha tāva dānanti attano santakassa cīvarādiparikkhārassa saddhivihārikādīsu yassa kassaci dānaṃ. Tatridaṃ dānalakkhaṇaṃ – ‘‘idaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi vissajjāmī’’ti vā ‘‘itthannāmassa demi…pe… vissajjāmī’’ti vā vadati, sammukhāpi parammukhāpi dinnaṃyeva hoti. ‘‘Tuyhaṃ gaṇhāhī’’ti vutte ‘‘mayhaṃ gaṇhāmī’’ti vadati, sudinnaṃ suggahitañca. ‘‘Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ hotī’’ti vutte ‘‘mama santakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī’’ti vadati, dudinnaṃ duggahitañca. Neva dātā dātuṃ jānāti, na itaro gahetuṃ, sace pana ‘‘tava santakaṃ karohī’’ti vutte ‘‘sādhu, bhante, mayhaṃ gaṇhāmī’’ti gaṇhāti, suggahitaṃ. Sace pana eko ‘‘idaṃ cīvaraṃ gaṇhāhī’’ti vadati, itaro ‘‘na gaṇhāmī’’ti vadati, puna so ‘‘dinnaṃ mayā tuyhaṃ, gaṇhāhī’’ti vadati, itaropi ‘‘na mayhaṃ iminā attho’’ti vadati, tato purimopi ‘‘mayā dinna’’nti dasāhaṃ atikkāmeti, pacchimopi ‘‘mayā paṭikkhitta’’nti, kassa āpattīti? Na kassaci. Yassa pana ruccati, tena adhiṭṭhahitvā paribhuñjitabbaṃ. ‘‘Itthannāmassa dehī’’ti dinnaṃ yāva parassa hatthaṃ na pāpuṇāti, tāva yo pahiṇati, tasseva santakaṃ, ‘‘itthannāmassa dammī’’ti dinnaṃ pana yassa pahīyati, tassa santakaṃ. Tasmā bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘idaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge yo pahiṇati, tassa vissāsā gaṇhāti, suggahitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, duggahitaṃ.
2比丘将衣放在比丘手中派遣：“你把这件衣给某某。”他在中途听到“派遣者已死”，若决意作派遣者的亡者衣，是善决意；若以信任取被派遣者的，是恶取。比丘将衣放在比丘手中派遣：“你把这件衣给某某。”他在中途听到“被派遣者已死”，若决意作被派遣者的亡者衣，是恶决意；若以信任取派遣者的，是善取。比丘将衣放在比丘手中派遣：“你把这件衣给某某。”他在中途听到“两人都已死”，若决意作派遣者的亡者衣，是善决意；若决意作被派遣者的亡者衣，是恶决意。比丘将衣放在比丘手中派遣：“我给某某这件衣。”他在中途若以信任取派遣者的，是恶取；若以信任取被派遣者的，是善取。比丘将衣放在比丘手中派遣：“我给某某这件衣。”他在中途听到“派遣者已死”，若决意作派遣者的亡者衣，是恶决意；若以信任取被派遣者的，是善取。比丘将衣放在比丘手中派遣：“我给某某这件衣。”他在中途听到“被派遣者已死”，若决意作被派遣者的亡者衣，是善决意；若以信任取派遣者的，是恶取。比丘将衣放在比丘手中派遣：“我给某某这件衣。”他在中途听到“两人都已死”，若决意作派遣者的亡者衣，是恶决意；若决意作被派遣者的亡者衣，是善决意。
Bhikkhu (mahāva. 378-379) bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge suṇāti ‘‘yo pahiṇati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, duggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge suṇāti ‘‘yassa pahīyati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Yo pahiṇati, tassa vissāsā gaṇhāti, suggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dehī’’ti. So antarāmagge suṇāti ‘‘ubho kālakatā’’ti, yo pahiṇati, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ. Yassa pahīyati, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge yo pahiṇati, tassa vissāsā gaṇhāti, duggahitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, suggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge suṇāti ‘‘yo pahiṇati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Yassa pahīyati, tassa vissāsā gaṇhāti, suggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge suṇāti ‘‘yassa pahīyati, so kālakato’’ti, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ. Yo pahiṇati, tassa vissāsā gaṇhāti, duggahitaṃ. Bhikkhu bhikkhussa hatthe cīvaraṃ pahiṇati ‘‘imaṃ cīvaraṃ itthannāmassa dammī’’ti. So antarāmagge suṇāti ‘‘ubho kālakatā’’ti. Yo pahiṇati, tassa matakacīvaraṃ adhiṭṭhāti, dvādhiṭṭhitaṃ. Yassa pahīyati, tassa matakacīvaraṃ adhiṭṭhāti, svādhiṭṭhitaṃ.
3舍弃而施之后，若因某种原因生气，不得取回。即使是自己施的衣，若以“是我的”想而夺取，犯舍堕；若夺取其他资具乃至针，犯恶作。然而，若对方自己说“尊者，这个适合您”而给，则可以接受。又若说“贤友，我们因想你‘会履行义务与回报义务，会在我们跟前依止，会学习法’而给你衣，现在你却不履行义务，不依止，不学法”等语，对方说“尊者，我想你们是为衣而说，这是你们的衣”而给，这样也可以。或者对要离去的年少比丘说“你回来吧”，他不回来，说“抓住衣拦住他”，若他因此回来，则善。若他说“我想你们是为钵和衣而说，你们拿去吧”而给，这样也可以。或者见要还俗者，说“我们因想你‘会履行义务’而给你钵和衣，现在你却要还俗而游方”，对方说“你们拿回你们的钵和衣吧”而给，这样也可以。然而，若这样施则不可：“我只给在我跟前依止者，不给在别处依止者；只给履行义务者，不给不履行者；只给学法者，不给不学者；只给不还俗者，不给还俗者。”若这样施，犯恶作；但可以取回。若舍弃而施之后，夺取而取者，应按物品价值处罚。这是关于施的抉择。
Pariccajitvā dinnaṃ puna kenaci kāraṇena kupito āharāpetuṃ na labhati. Attanā dinnampi hi cīvaraṃ sakasaññāya acchindato nissaggiyaṃ, aññaṃ parikkhāraṃ antamaso sūcimpi acchindato dukkaṭaṃ. Sace pana ‘‘bhante, tumhākaṃ idaṃ sāruppa’’nti sayameva deti, gahetuṃ vaṭṭati. Atha pana ‘‘āvuso, mayaṃ tuyhaṃ ‘vattapaṭivattaṃ karissati, amhākaṃ santike upajjhaṃ gaṇhissati, dhammaṃ pariyāpuṇissatī’ti cīvaraṃ adamhā, so dāni tvaṃ na vattaṃ karosi, na upajjhaṃ gaṇhāsi, na dhammaṃ pariyāpuṇāsī’’ti evamādīni vutto ‘‘bhante, cīvaratthāya maññe bhaṇatha, idaṃ vo cīvara’’nti deti, evampi vaṭṭati. Disāpakkamantaṃ vā pana daharaṃ ‘‘nivattetha na’’nti bhaṇati, so na nivattati, cīvare gahetvā nirundhathāti, evañce nivattati, sādhu. Sace ‘‘pattacīvaratthāya maññe tumhe bhaṇatha, gaṇhatha na’’nti deti, evampi vaṭṭati. Vibbhamantaṃ vā disvā ‘‘mayaṃ tuyhaṃ ‘vattaṃ karissatī’ti pattacīvaraṃ adamhā, so dāni tvaṃ vibbhamitvā carasī’’ti vadati, itaro ‘‘gaṇhatha tumhākaṃ pattacīvara’’nti deti, evampi vaṭṭati. ‘‘Mama santike upajjhaṃ gaṇhantasseva demi, aññattha gaṇhantassa na demi, vattaṃ karontasseva demi, akarontassa na demi, dhammaṃ pariyāpuṇantasseva demi, apariyāpuṇantassa na demi, avibbhamantasseva demi, vibbhamantassa na demī’’ti evaṃ pana dātuṃ na vaṭṭati, dadato dukkaṭaṃ, āharāpetuṃ pana vaṭṭati, vissajjetvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo. Ayaṃ tāva dāne vinicchayo.
70而轻信之相，应借由此经而得明了——
70.Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ –
5“诸比丘，我允许对具备五支者以信任而取：是现见者、是亲厚者、已招呼、尚在世、且取后彼心满意。”
‘‘Anujānāmi , bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano hotī’’ti (mahāva. 356).
6其中，'sandiṭṭho'（共见者）是指仅凭见过面的朋友。'sambhatto'（亲密者）是指关系牢固的朋友。'ālapito'（已告知者）是指被告知：'凡我所拥有的，你想要的，你都可以拿取，无需先问再取。' 'jīvati'（活着）是指即使卧病在床不起，只要命根未断。'gahite ca attamano'（取用时心生欢喜）是指取用时内心喜悦。知道'取用这样的人的东西，他会心生欢喜'而去取用，是允许的。这五支是以无余穷尽的方式说的。而亲厚取用（vissāsaggāha）依三支成立：共见者、活着、取用时心生欢喜；亲密者、活着、取用时心生欢喜；已告知者、活着、取用时心生欢喜。若有人既不活着，取用时也不心生欢喜，其物品虽以亲厚取用而取，仍须归还。在归还时，其遗产应先给予对其财产有支配权的在家人或出家人。对于不欢喜者的物品，应归还其本人。若有人起初即通过言语表示或仅凭心生随喜说：'你取用我的东西，做得很好。'之后因某种原因生气，他不能追回。若有人虽不想给，但心中默许，口里什么也不说，他也不能追回。若有人说：'我取用或使用了你的东西。'对方回答：'取用也好，使用也好，那是我因某事而放置的，请恢复原状。'此人可以追回。这是亲厚取用的判定。
Tattha (pārā. aṭṭha. 1.131) sandiṭṭhoti diṭṭhamattakamitto. Sambhattoti daḷhamitto. Ālapitoti ‘‘mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī’’ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāvajīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite tuṭṭhacitto hoti. ‘‘Evarūpassa santakaṃ gahite me attamano bhavissatī’’ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni, vissāsaggāho pana tīhi aṅgehi ruhati sandiṭṭho, jīvati, gahite attamano, sambhatto, jīvati, gahite attamano, ālapito, jīvati, gahite attamanoti. Yo pana na jīvati, na ca gahite attamano hoti, tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Anattamanassa santakaṃ tasseva dātabbaṃ, yo pana paṭhamaṃyeva ‘‘suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā’’ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati, yopi adātukāmo, cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana ‘‘mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā’’ti vutte ‘‘gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, taṃ pākatikaṃ kātuṃ vaṭṭatī’’ti vadati, ayaṃ paccāharāpetuṃ labhati. Ayaṃ vissāsaggāhe vinicchayo.
71'利益的转变'（lābhassa pariṇāmana）这是针对将已指定给他人利益的资具，转变给自己或他人而说的。在此，判定如下（《普端严》注2.659-660）：对于已指定给僧团的资具，无论是同法者或在家人，乃至属于母亲的，明知是已指定给僧团的，而转变给自己取用者，犯尼萨耆波逸提；若转变给他人，说'给这位比丘'，犯纯波逸提。因此，即使在雨安居衣时节，在母亲家中，明知是已指定给僧团的雨安居衣，而转变给自己，犯尼萨耆波逸提；转变给他人，犯纯波逸提。人们说'我们要办僧团供食'而带来酥油等物，若有病比丘明知是已指定给比丘僧团的，而乞求任何东西，正犯尼萨耆波逸提。然而，若他问：'你们带来的酥油等物有吗？'对方回答：'是的，有。'他说：'也给我一些吧。'这是允许的。又若他正感到不安，优婆塞们说：'僧团所得的也是我们给的，请接受吧，尊者。'这样也是允许的。
71.Lābhassa pariṇāmananti idaṃ pana aññesaṃ atthāya pariṇatalābhassa attano aññassa vā pariṇāmanaṃ sandhāya vuttaṃ. Tatrāyaṃ vinicchayo (pārā. aṭṭha. 2.659-660) – saṅghassa pariṇataṃ sahadhammikānaṃ vā gihīnaṃ vā antamaso mātusantakampi ‘‘idaṃ mayhaṃ dehī’’ti saṅghassa pariṇatabhāvaṃ ñatvā attano pariṇāmetvā gaṇhantassa nissaggiyaṃ pācittiyaṃ, ‘‘imassa bhikkhuno dehī’’ti evaṃ aññassa pariṇāmentassa suddhikapācittiyaṃ. Tasmā yopi vassikasāṭikasamaye mātugharepi saṅghassa pariṇataṃ vassikasāṭikaṃ ñatvā attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ, parassa pariṇāmeti, suddhikapācittiyaṃ. Manussā ‘‘saṅghabhattaṃ karissāmā’’ti sappitelādīni āharanti, gilāno cepi bhikkhusaṅghassa pariṇatabhāvaṃ ñatvā kiñci yācati, nissaggiyaṃ pācittiyameva. Sace pana so ‘‘tumhākaṃ sappiādīni ābhatāni atthī’’ti pucchitvā ‘‘āma, atthī’’ti vutte ‘‘mayhampi dethā’’ti vadati, vaṭṭati. Athāpi naṃ kukkuccāyantaṃ upāsakā vadanti ‘‘saṅghopi amhehi dinnameva labhati, gaṇhatha, bhante’’ti, evampi vaṭṭati.
8在一所寺院，将已指定给僧团的资具，指定给另一所寺院，说'请给某某寺院的僧团'，这样转变，犯恶作。或者说'给僧团有什么用，去供养佛塔吧'，这样转变给佛塔，犯恶作。将已指定给佛塔的资具，转变给其他佛塔、或僧团、或团体、或个人，同样犯恶作。已确定为某佛塔而种植的花丛，不允许将花供奉到其他佛塔。然而，看到已为一佛塔撑起伞盖或悬挂旗帜后，其余的可以给其他佛塔。乃至已指定给一只狗的，说'不要给这只狗，给那一只'，这样转变给其他众生，犯恶作。然而，若施主们说：'我们想办僧团供食，想作佛塔供养，想给一位比丘资具，我们将随你们的心意而施，请说我们该施于何处？'这样说时，那位比丘应说：'你们想施于何处，就施于何处。'若他们只问：'我们该施于何处？'则可以回答：'你们的施物能在何处得到受用，或得到修整，或能长久保存，或你们的心在何处生起净信，就施于何处。'
Ekasmiṃ vihāre saṅghassa pariṇataṃ aññavihāraṃ uddisitvā ‘‘asukasmiṃ nāma vihāre saṅghassa dethā’’ti pariṇāmeti, ‘‘kiṃ saṅghassa dānena, cetiyassa pūjaṃ karothā’’ti evaṃ cetiyassa vā pariṇāmeti, dukkaṭaṃ. Cetiyassa pariṇataṃ aññacetiyassa vā saṅghassa vā gaṇassa vā puggalassa vā pariṇāmeti, dukkaṭameva. Niyametvā aññacetiyassa atthāya ropitamālāvacchato aññacetiyamhi pupphampi āropetuṃ na vaṭṭati, ekassa cetiyassa pana chattaṃ vā paṭākaṃ vā āropetvā ṭhitaṃ disvā sesaṃ aññacetiyassa dāpetuṃ vaṭṭati. Antamaso sunakhassapi pariṇataṃ ‘‘imassa sunakhassa mā dehi, etassa dehī’’ti evaṃ aññapuggalassa pariṇāmeti, dukkaṭaṃ. Sace pana dāyakā ‘‘mayaṃ saṅghabhattaṃ kātukāmā, cetiyapūjaṃ kātukāmā, ekassa bhikkhuno parikkhāraṃ dātukāmā, tumhākaṃ ruciyā dassāma, bhaṇatha kattha demā’’ti vadanti, evaṃ vutte tena bhikkhunā ‘‘yattha icchatha, tattha dethā’’ti vattabbā. Sace pana kevalaṃ ‘‘kattha demā’’ti pucchanti, ‘‘yattha tumhākaṃ deyyadhammo paribhogaṃ vā labheyya, paṭisaṅkhāraṃ vā labheyya, ciraṭṭhitiko vā assa, yattha vā pana tumhākaṃ cittaṃ pasīdati, tattha dethā’’ti vattuṃ vaṭṭati.
10如是，于《经外律藏抉择集》中
Iti pāḷimuttakavinayavinicchayasaṅgahe
11布施之特相等抉择论已完毕。
Dānalakkhaṇādivinicchayakathā samattā.