Sedamocanagāthā · 汗出偈义注
Sedamocanagāthā汗毛竖立偈
(1) Avippavāsapañhāvaṇṇanā（一）不离问之解释
§479
479. Sedamocanagāthāsu asaṃvāsoti uposathapavāraṇādinā saṃvāsena asaṃvāso. Sambhogo ekacco tahiṃ na labbhatīti akappiyasambhogo na labbhati, nahāpanabhojanādipaṭijagganaṃ pana mātarāyeva kātuṃ labbhati. Avippavāsena anāpattīti sahagāraseyyāya anāpatti. Pañhā mesā kusalehi cintitāti esā pañhā kusalehi paṇḍitehi cintitā. Assā vissajjanaṃ dārakamātuyā bhikkhuniyā veditabbaṃ, tassā hi puttaṃ sandhāyetaṃ vuttanti.
在解脱歌颂中，所谓“无同宿”的意思，是指在斋戒日等忏悔时因同宿而致的不和睦。所谓同宿，有些可以得，有些不可得，即不可取的同宿不可得，但洗浴、饮食等同处却仅限于母亲般的家属才能为之。所谓无犯戒，是指同寝者中不犯戒。所谓“问法受学”是贤者思惟的问题，这个问题是由聪慧善巧者深思而成。解除戒律后由比库尼之母亲知晓其子。当告知时，必由其母亲传达。
Avissajjitagāthā garubhaṇḍaṃ sandhāya vuttā, attho panassā garubhaṇḍavinicchaye vuttoyeva.
所谓“未解除戒讽歌”，指的是就沉重之物传持戒律，此意即为沉重之物的具体断除。
Dasa puggale na vadāmīti senāsanakkhandhake vutte dasa puggale na vadāmi. Ekādasa vivajjiyāti ye mahākhandhake ekādasa vivajjanīyapuggalā vuttā, tepi na vadāmi. Ayaṃ pañhā naggaṃ bhikkhuṃ sandhāya vuttā.
于《军座部》中说：“不谈论十人。”亦言十一人应被逐出《大部》，这十一人我亦不谈论。此问题是就赤身的比库而说。
Kathaṃ nu sikkhāya asādhāraṇoti pañhā nahāpitapubbakaṃ bhikkhuṃ sandhāya vuttā. Ayañhi khurabhaṇḍaṃ pariharituṃ na labhati, aññe labhanti; tasmā sikkhāya asādhāraṇo.
“何以修行不寻常？”此问乃就曾经出家之比库所说。有些人不能持守戒律之重，有些人能持守，故谓之“修行不寻常”。
Taṃ puggalaṃ katamaṃ vadanti buddhāti ayaṃ pañhā nimmitabuddhaṃ sandhāya vuttā.
“此人所说者为何？”即是对于所谓觉者之问。
Adhonābhiṃvivajjiyāti adhonābhiṃ vivajjetvā. Ayaṃ pañhā yaṃ taṃ asīsakaṃ kabandhaṃ, yassa ure akkhīni ceva mukhañca hoti, taṃ sandhāya vuttā.
“下腹裸露”意为使下腹裸露。这问题是就那无毛的骆驼一样的，有眼和口在胸部的身形而言而说。
Bhikkhu saññācikāya kuṭinti ayaṃ pañhā tiṇacchādanaṃ kuṭiṃ sandhāya vuttā. Dutiyapañhā sabbamattikāmayaṃ kuṭiṃ sandhāya vuttā.
比库因有见闻执着而建造茅舍，这一问答为建造以稻草为盖的茅舍而说。第二问答为建造以土为材的茅舍而说。
Āpajjeyya garukaṃ chejjavatthunti ayaṃ pañhā vajjapaṭicchādikaṃ bhikkhuniṃ sandhāya vuttā. Dutiyapañhā paṇḍakādayo abhabbapuggale sandhāya vuttā. Ekādasapi hi te gihibhāveyeva pārājikaṃ pattā.
此问为建造承重屋顶之棚的比库尼而说。第二问为不适人等如阉人等而说。因为他们中即使是居家之人，皆会犯巴拉基犯戒。
Vācāti vācāya anālapanto. Giraṃ no ca pare bhaṇeyyāti ‘‘iti ime sossantī’’ti parapuggale sandhāya saddampi na nicchāreyya. Ayaṃ pañhā ‘‘santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa hotī’’ti imaṃ musāvādaṃ sandhāya vuttā. Tassa hi bhikkhuno adhammikāya paṭiññāya tuṇhībhūtassa nisinnassa manodvāre āpatti nāma natthi. Yasmā pana āvikātabbaṃ na āvikaroti, tenassa vacīdvāre akiriyato ayaṃ āpatti samuṭṭhātīti veditabbā.
言语为不以谩骂伤害他人，亦不得向他人说谎，这就是所谓的谤语。即此谤语为不致于生恶果，且是有意识的妄语。因为对于已发起誓言而心神宁静、寂静的比库，心门内无谤语之过。若本不该发语，已发之时无动作，即内心无恶果起。
Saṅghādisesā caturoti ayaṃ pañhā aruṇugge gāmantarapariyāpannaṃ nadipāraṃ okkantabhikkhuniṃ sandhāya vuttā, sā hi sakagāmato paccūsasamaye nikkhamitvā aruṇuggamanakāle vuttappakāraṃ nadipāraṃ okkantamattāva rattivippavāsagāmantaranadipāragaṇamhāohīyanalakkhaṇena ekappahāreneva caturo saṅghādisese āpajjati.
萨罕地谢萨戒有四条，此问为阿鲁努村之僧团外出渡河时的一事而说。村人离开时阿鲁努出发时，于渡河期间，因轮渡过河仅一时，便犯戒得四条萨罕地谢萨戒。
Siyā āpattiyo nānāti ayaṃ pañhā ekatoupasampannā dve bhikkhuniyo sandhāya vuttā. Tāsu hi bhikkhūnaṃ santike ekatoupasampannāya hatthato gaṇhantassa pācittiyaṃ, bhikkhunīnaṃ santike ekatoupasampannāya hatthato gaṇhantassa dukkaṭaṃ.
是否有多种过失？此问为二位具足比库尼而说。因其中一比库近侍的比库当面亲手拿住犯戒的比库尼而犯巴吉帝亚戒；近侍的比库尼当面亲手拿住则为恶行戒。
Caturo janā saṃvidhāyāti ācariyo ca tayo ca antevāsikā chamāsakaṃ bhaṇḍaṃ avahariṃsu, ācariyassa sāhatthikā tayo māsakā, āṇattiyāpi tayova tasmā thullaccayaṃ āpajjati , itaresaṃ sāhatthiko ekeko, āṇattikā pañcāti tasmā pārājikaṃ āpajjiṃsu. Ayamettha saṅkhepo. Vitthāro pana adinnādānapārājike saṃvidāvahāravaṇṇanāyaṃ vutto.
四人共犯一件事：老师与三位住持搬动蔗榨工具，老师负责三个月，二位共犯多条土喇吒亚戒，另外一位各犯一条。故此犯巴拉基戒。此为略说。详细部分则为偷盗巴拉基犯戒之情节说明。
(2) Pārājikādipañhāvaṇṇanā（二）巴拉基咖等问之解释
§480
480.Chiddaṃ tasmiṃ ghare natthīti ayaṃ pañhā dussakuṭiādīni santhatapeyyālañca sandhāya vuttā.
此问谓：『此室内无他用』，乃因诸如恶房等诸堆积物及遮盖物等，而设此语以标示所指。
Telaṃ madhuṃ phāṇitanti gāthā liṅgaparivattaṃ sandhāya vuttā.
『油蜜蜂』『蜂蜜』二句，为因称号之转变而立的诗句。
Nissaggiyenāti gāthā pariṇāmanaṃ sandhāya vuttā. Yo hi saṅghassa pariṇatalābhato ekaṃ cīvaraṃ attano, ekaṃ aññassāti dve cīvarāni ‘‘ekaṃ mayhaṃ, ekaṃ tassa dehī’’ti ekapayaogena pariṇāmeti, so nissaggiyapācittiyañceva suddhikapācittiyañca ekato āpajjati.
所谓『非持有者』者，此诗句乃因衣法转变而立。因于僧团得受一种衣物者，实有二衣：一为己用，一为他用。故仅一衣以自用，谓之『转变』。如是，犯非持有戒及清净戒，皆由此合犯。
Kammañca taṃ kuppeyya vaggapaccayāti ayaṃ pañhā dvādasayojanapamāṇesu bārāṇasiādīsu nagaresu gāmasīmaṃ sandhāya vuttā.
因行为恶劣之因缘，指以十二由旬之地带，如巴拉纳城等诸城村落地区，为论时境界而说。
Padavītihāramattenāti gāthā sañcarittaṃ sandhāya vuttā, atthopi cassā sañcarittavaṇṇanāyameva vutto.
此为一诗句，旨在因一词之扩用，意指迁徙往来。实义即为迁徙往来之义，专以此义而说。
Sabbāni tāni nissaggiyānīti ayaṃ pañhā aññātikāya bhikkhuniyā dhovāpanaṃ sandhāya vuttā. Sace hi tiṇṇampi cīvarānaṃ kākaūhadanaṃ vā kaddamamakkhitaṃ vā kaṇṇaṃ gahetvā bhikkhunī udakena dhovati, bhikkhussa kāyagatāneva nissaggiyāni honti.
此问谓诸非持有者衣物，实为他家比库尼洗涤衣物时所用之水。若比库尼以三衣中任何一衣带枝叶污秽，持于耳中而用水洗，则此水即为对比库身上衣非持有之污秽水。
Saraṇagamanampi na tassa atthīti saraṇagamanaupasampadāpi natthi. Ayaṃ pana pañhā mahāpajāpatiyā upasampadaṃ sandhāya vuttā.
『皈依』者并非无效，所谓皈依的授具亦非不存在。此问题乃由大玛哈巴嘉巴娣在授具仪式上所提出。
Haneyyaanariyaṃ mandoti tañhi itthiṃ vā purisaṃ vā anariyaṃ haneyya. Ayaṃ pañhā liṅgaparivattena itthibhūtaṃ pitaraṃ purisabhūtañca mātaraṃ sandhāya vuttā.
『该杀之非圣』者，谓杀害非圣者，无论女性或男性，均属该杀。此问缘于性别易别，故以女性成为论点，男性亦同，及父亲和母亲为事例说明。
Na tenānantaraṃ phuseti ayaṃ pañhā migasiṅgatāpasasīhakumārādīnaṃ viya tiracchānamātāpitaro sandhāya vuttā.
此后不久，即提出该问，犹如神鹿、狮子幼子等非父非母之境，亦由此类异状父母所引。
Acodayitvāti gāthā dūtenupasampadaṃ sandhāya vuttā. Codayitvāti gāthā paṇḍakādīnaṃ upasampadaṃ sandhāya vuttā. Kurundiyaṃ pana ‘‘paṭhamagāthā aṭṭha asammukhākammāni, dutiyā anāpattikassa kammaṃ sandhāya vuttā’’ti āgataṃ.
所谓教唆，此处以颂歌形式提出，针对比库犯戒之授具。又所谓教唆，以颂歌形式针对阉者等之授具提出。府朗迪阿而伽句中谓：『第一颂言八不当作，第二颂言非过失之业』而来。
Chindantassa āpattīti vanappatiṃ chindantassa pārājikaṃ, tiṇalatādiṃ chindantassa pācittiyaṃ, aṅgajātaṃ chindantassa thullaccayaṃ. Chindantassa anāpattīti kese ca nakhe ca chindantassa anāpatti. Chādentassa āpattīti attano āpattiṃ chādentassa aññesaṃ vā āpattiṃ. Chādentassa anāpattīti gehādīni chādentassa anāpatti.
『破坏者之过罪』者，指破坏林木为巴拉基咖，破坏草药等为巴吉帝亚，毁坏身体为土喇吒亚。『破坏者无过罪』者，指剪断头发指甲者无过失。『掩饰者之过罪』者，指掩饰自己或他人过失。『掩饰者无过罪』者，指掩饰家中事物无罪。
Saccaṃbhaṇantoti gāthāya ‘‘sikharaṇīsi ubhatobyañjanāsī’’ti saccaṃ bhaṇanto garukaṃ āpajjati, sampajānamusāvāde pana musā bhāsato lahukāpatti hoti, abhūtārocane musā bhaṇanto garukaṃ āpajjati, bhūtārocane saccaṃ bhāsato lahukāpatti hotīti.
『诚实言者』者，颂歌言『两面同观，似彼峰顶』。诚实言者得重罪，正知而谎言者获轻罪。虚伪谎言者得重罪，真实诚实者获轻罪。
(3) Pācittiyādipañhāvaṇṇanā（三）巴吉帝亚等问之解释
§481
481.Adhiṭṭhitanti gāthā nissaggiyacīvaraṃ anissajjitvā paribhuñjantaṃ sandhāya vuttā.
此偈『安立』者，指无弃尸衣，而加以珍重使用者，为此教法故，于此说出。
Atthaṅgate sūriyeti gāthā romanthakaṃ sandhāya vuttā.
『日出之时』此偈，譬如秋凉之风，用此义故而说。
Na rattacittoti gāthāya ayamattho – rattacitto methunadhammapārājikaṃ āpajjati. Theyyacitto adinnādānapārājikaṃ, paraṃ maraṇāya cetento manussaviggahapārājikaṃ, saṅghabhedako pana na rattacitto na ca pana theyyacitto na cāpi so paraṃ maraṇāya cetayi, salākaṃ panassa dentassa hoti chejjaṃ, pārājikaṃ hoti, salākaṃ paṭiggaṇhantassa bhedakānuvattakassa thullaccayaṃ.
『非夜心』此偈，意非所指：夜心者，因淫欲行犯戒杀生之巴拉基咖。嗜欲心者，犯不取戒之巴拉基咖。存他心证意图杀生，犯人间界巴拉基咖。然分裂僧团者，非夜心，亦非嗜欲心，亦非他心虽意杀生，惟被咬者牙印在，斩断者手指印存，属巴拉基咖，随之恶名流传。
Gaccheyya aḍḍhayojananti ayaṃ pañhā suppatiṭṭhitanigrodhasadisaṃ ekakulassa rukkhamūlaṃ sandhāya vuttā.
『应行五由旬』此问，譬如坚固之榕树根基，单一之村落所依，故用此义说。
Kāyikānīti ayaṃ gāthā sambahulānaṃ itthīnaṃ kese vā aṅguliyo vā ekato gaṇhantaṃ sandhāya vuttā.
『身体者』此偈，指妇女众多之发或手指单一抓取时故说。
Vācasikānīti ayaṃ gāthā ‘‘sabbā tumhe sikharaṇiyo’’tiādinā nayena duṭṭhullabhāṇiṃ sandhāya vuttā.
『语者』此偈，以「诸汝等悉应遮口」等语为引导，指恶口难得，故说。
Tissitthiyo methunaṃ taṃ na seveti tisso itthiyo vuttā, tāsupi yaṃ taṃ methunaṃ nāma, taṃ na sevati. Tayo puriseti tayo purisepi upagantvā methunaṃ na sevati. Tayo anariyapaṇḍaketi ubhatobyañjanasaṅkhāte tayo anariye tayo ca paṇḍaketi imepi cha jane upagantvā methunaṃ na sevati. Na cācare methunaṃ byañjanasminti anulomapārājikavasenapi methunaṃ nācarati. Chejjaṃ siyā methunadhammapaccayāti siyā methunadhammapaccayā pārājikanti. Ayaṃ pañhā aṭṭhavatthukaṃ sandhāya vuttā, tassā hi methunadhammassa pubbabhāgaṃ kāyasaṃsaggaṃ āpajjituṃ vāyamantiyā methunadhammapaccayā chejjaṃ hoti.
传言三种女人不与男人交合，且有三种女人不亲近夫妻交合之事。若称为夫妻者，即三种妇女中有一类不与之交合。亦有三种男子及三种男子中不亲近夫妻交合。此三种被称为不圣贤与跛者，二者并称为三种不圣贤及跛者，此六人也不与之交合。不与交合即使是模仿交合行为，依巴拉基戒律亦不得行夫妻之事。按理应断绝夫妻行为，谓“若有夫妻事则当断绝”，此为夫妻行为因缘。此问有八条由来，缘由在于夫妻行为，前半由夫妻身体相触而生欲望，若欲望产生则夫妻因缘即成，故有断绝夫妻行为之说。
Mātaraṃ cīvaranti ayaṃ gāthā piṭṭhisamaye vassikasāṭikatthaṃ satuppādakaraṇaṃ sandhāya vuttā. Vinicchayo panassā vassikasāṭikasikkhāpadavaṇṇanāyameva vutto.
“母者”为衣，此偈于比多季节（雨季）举笠者处说，以产生信心为由。然定论仅在季节比多笠做戒章解释时说及。
Kuddho ārādhako hotīti gāthā titthiyavattaṃ sandhāya vuttā. Titthiyo hi vattaṃ pūrayamāno titthiyānaṃ vaṇṇe bhaññamāne kuddho ārādhako hoti, vatthuttayassa vaṇṇe bhaññamāne kuddho gārayho hotīti tatthevassā vitthāro vutto. Dutiyagāthāpi tameva sandhāya vuttā.
“愤怒即是践踏者”偈，为针对外道行为说。外道巡视众生，攻击外道即是践踏者，针对两种布施品之攻击则是践踏者，此事由节处细说。第二偈亦以此因说之。
Saṅghādisesantiādi gāthā yā bhikkhunī avassutāva avassutassa purisassa hatthato piṇḍapātaṃ gahetvā manussamaṃsalasuṇapaṇītabhojanasesaakappiyamaṃsehi saddhiṃ omadditvā ajjhoharati, taṃ sandhāya vuttā.
关于“沙弥致以戒律”，偈言若比库尼败戒，若输讨者时手持钵，向人乞食，以人吃剩食肉及不可食肉同载，刀劈断，强行接受，则以此为由说戒律。
Eko upasampanno eko anupasampannoti gāthā ākāsagataṃ sandhāya vuttā. Sace hi dvīsu sāmaṇeresu eko iddhiyā kesaggamattampi pathaviṃ muñcitvā nisinno hoti, so anupasampanno nāma hoti. Saṅghenāpi ākāse nisīditvā bhūmigatassa kammaṃ na kātabbaṃ. Sace karoti, kuppati.
“一者已受戒者，一者未受戒者”偈，为天空中立场之论说。若二沙门中一人拥有神通能悬浮空中，轻轻坐于空，无接触地，则为未受戒者。且不可坐于空中为地者之业，若作此业则被叱责。
Akappakatanti gāthā acchinnacīvarakaṃ bhikkhuṃ sandhāya vuttā. Tasmiṃyeva cassā sikkhāpade vitthārena vinicchayopi vutto.
“不净着者”偈，为针对不离断衣着的比库而说。其中详尽解释戒律之规定。
Na deti na paṭiggaṇhātīti nāpi uyyojikā deti, na uyyojitā tassā hatthato gaṇhāti. Paṭiggaho tena na vijjatīti teneva kāraṇena uyyojikāya hatthato uyyojitāya paṭiggaho na vijjati. Āpajjati garukanti evaṃ santepi avassutassa hatthato piṇḍapātaggahaṇe uyyojentī saṅghādisesāpattiṃ āpajjati. Tañca paribhogapaccayāti tañca pana āpattiṃ āpajjamānā tassā uyyojitāya paribhogapaccayā āpajjati . Tassā hi bhojanapariyosāne uyyojikāya saṅghādiseso hotīti. Dutiyagāthā tassāyeva udakadantaponaggahaṇe uyyojanaṃ sandhāya vuttā.
无论是付与或接受，护法女僧都不行付与。她虽付与，也不亲手接受。由此，所谓付与并不成立，因护法女僧手中并无真正的付与。即便如此，若护法女僧亲自动手接受布施，仍犯尸利法条文罪。此罪因其与财物的占有相关，护法女僧在付与过程中犯此罪，乃因其对所受财物的实际支配即属财物占有而致。护法女僧因享用该物而犯此罪，享用缘起即因其食足而犯护法女僧的尸利法条罪。关于此事，第二优婆提舍律藏歌诗明确地以水牙手杖作为付与的准据而阐述。
Na bhikkhunī no ca phuseyya vajjanti sattarasakesu hi aññataraṃ āpattiṃ āpajjitvā anādariyena chādayamānāpi bhikkhunī chādanapaccayā vajjaṃ na phusati, aññaṃ navaṃ āpattiṃ nāpajjati, paṭicchannāya vā appaṭicchannāya vā āpattiyā pakkhamānattameva labhati. Ayaṃ pana bhikkhunīpi na hoti, sāvasesañca garukaṃ āpajjitvā chādetvā vajjaṃ na phusati. Pañhā mesā kusalehi cintitāti ayaṃ kira pañhā ukkhittakabhikkhuṃ sandhāya vuttā. Tena hi saddhiṃ vinayakammaṃ natthi, tasmā so saṅghādisesaṃ āpajjitvā chādento vajjaṃ na phusatīti.
比库尼既不触犯杖责，如若犯七杖罪即已经犯他杖罪，纵被掩藏亦不因掩藏之因而触杖，且不生其他九杖罪。遮盖或不遮盖，杖责皆以犯戒行为的偏颇程度量。此理亦不适用于比库尼，她犯重罪即被掩藏者，尚不触杖。所谓疑问，是指斟酌利行之杖责，此乃针对起闹之比库所说。因比库尼与僧团律行为不相应，故其犯尸利法条罪而被掩藏时，不以杖责处罚。
Sedamocanagāthāvaṇṇanā niṭṭhitā. · 汗毛竖立偈之解释已毕。