16. Sahaseyyavinicchayakathā · 16. 同宿抉择论
16. Sahaseyyavinicchayakathā十六、同宿裁定论
§79
79. Evaṃ bhūtagāmavinicchayaṃ kathetvā idāni sahaseyyavinicchayaṃ kathetuṃ ‘‘duvidhaṃ sahaseyyaka’’ntiādimāha. Tattha dve vidhā pakārā yassa sahaseyyakassa taṃ duvidhaṃ, saha sayanaṃ, saha vā sayati etthāti sahaseyyā, sahaseyyā eva sahaseyyakaṃ sakatthe ka-paccayavasena. Taṃ pana anupasampannenasahaseyyāmātugāmenasahaseyyāvasena duvidhaṃ. Tenāha ‘‘duvidhaṃ sahaseyyaka’’nti. Dirattatirattanti ettha vacanasiliṭṭhatāmattena dirattaggahaṇaṃ katanti veditabbaṃ. Tirattañhi sahavāse labbhamāne diratte vattabbameva natthīti dirattaggahaṇaṃ visuṃ na payojeti. Tenevāha ‘‘uttaridirattatirattanti bhagavā sāmaṇerānaṃ saṅgahakaraṇatthāya tirattaparihāraṃ adāsī’’ti. Nirantaraṃ tirattaggahaṇatthaṃ vā dirattaggahaṇaṃ kataṃ. Kevalañhi ‘‘tiratta’’nti vutte aññattha vāsena antarikampi tirattaṃ gaṇheyya. Dirattavisiṭṭhaṃ pana tirattaṃ vuccamānaṃ tena anantarikameva tirattaṃ dīpeti. Vimativinodaniyampi (vi. vi. ṭī. pācittiya 2.50-51) ‘‘dirattaggahaṇaṃ vacanālaṅkāratthaṃ. Nirantaraṃ tissova rattiyo sayitvā catutthadivasādīsu sayantasseva āpatti, na ekantarikādivasena sayantassāti dassanatthampīti daṭṭhabba’’nti vuttaṃ. Sahaseyyaṃ ekato seyyaṃ. Seyyanti cettha kāyappasāraṇasaṅkhātaṃ sayanampi vuccati, yasmiṃ senāsane sayanti, tampi, tasmā seyyaṃ kappeyyāti ettha senāsanasaṅkhātaṃ seyyaṃ pavisitvā kāyappasāraṇasaṅkhātaṃ seyyaṃ kappeyya sampādeyyāti attho. Diyaḍḍhahatthubbedhenāti ettha diyaḍḍhahattho vaḍḍhakihatthena gahetabbo. Pañcahi chadanehīti iṭṭhakāsilāsudhātiṇapaṇṇasaṅkhātehi pañcahi chadanehi. Vācuggatavasenāti paguṇavasena.
如是讲说了植物种类的判别之后,现在为了讲说共宿的判别,故说「共宿有二种」等。其中,「duvidhaṃ」者,有二种方式、种类的共宿,故为二种。「sahaseyyā」者,共同的卧处,或在此共同卧,故为共宿。「sahaseyyakaṃ」者,共宿即共宿事,以「ka」后缀表示自身义。然而,此共宿依「与未达上者共宿」和「与女人共宿」而为二种。因此说「共宿有二种」。「dirattatirattaṃ」者,在此应知,「diratta」一词的采用仅是为了语言的流畅。因为在允许三夜共住时,二夜根本不需要说,故「diratta」一词的采用并无实际作用。因此说「世尊为了摄受沙玛内拉们,给予了超过二夜三夜的限制」。或者,「diratta」一词的采用是为了表示连续三夜的意思。因为若仅说「三夜」,则可能以间隔的方式也算作三夜。但说「超过二夜的三夜」时,则仅显示无间隔的三夜。在《疑惑消除》中也说:「『diratta』一词的采用是为了语言的装饰。仅在连续睡了三夜之后,于第四日等睡时才有罪,不是以一日间隔等方式睡时有罪,应如是见」。「ekato seyyaṃ」者,共同的卧处。「seyyā」者,在此既指称为身体伸展的睡卧,也指他们睡卧的住所。因此「seyyaṃ kappeyya」者,意思是进入称为住所的卧处,行称为身体伸展的睡卧,即成就之。「diyaḍḍhahatthubbedhenā」者,在此二肘半应以木匠的肘来计算。「pañcahi chadanehi」者,以砖、石、灰泥、草、叶这五种覆盖物。「vācuggatavasenā」者,依照传承的方式。
Ekūpacāroti vaḷañjanadvārassa ekattaṃ sandhāya vuttaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.50-51) pana ‘‘ekūpacāro ekena maggena pavisitvā abbhokāsaṃ anokkamitvā sabbattha anuparigamanayoggo, etaṃ bahudvārampi ekūpacārova. Yattha pana kuṭṭādīhi rundhitvā visuṃ dvāraṃ yojenti, nānūpacāro hoti. Sace pana rundhati eva, visuṃ dvāraṃ na yojenti, etampi ekūpacārameva mattikādīhi pihitadvāro viya gabbhoti gahetabbaṃ. Aññathā gabbhe pavisitvā pamukhādīsu nipannānupasampannehi sahaseyyāparimuttiyā gabbhadvāraṃ mattikādīhi pidahāpetvā uṭṭhite aruṇe vivarāpentassapi anāpatti bhaveyyā’’ti vuttaṃ. Catusālaṃ ekūpacāraṃ hotīti sambandho. Tesaṃ payoge payoge bhikkhussa āpattīti ettha keci ‘‘anuṭṭhahanena akiriyasamuṭṭhānā āpatti vuttā, tasmiṃ khaṇe niddāyantassa kiriyābhāvā. Idañhi sikkhāpadaṃ siyā kiriyāya, siyā akiriyāya samuṭṭhāti. Kiriyāya samuṭṭhānatā cassa tabbahulavasena vuttā’’ti vadanti. ‘‘Yathā cetaṃ, evaṃ divāsayanampi. Anuṭṭhahanena, hi dvārāsaṃvaraṇena cetaṃ akiriyasamuṭṭhānampi hotī’’ti vadanti, idañca yuttaṃ viya dissati, vīmaṃsitvā gahetabbaṃ.
「ekūpacāra」者,是就门户的单一性而说的。然而在《疑惑消除》中说:「『ekūpacāra』者,从一条道路进入而不出到露天,可遍行一切处,即使多门也是单一入口。但在那里用墙等堵住而另开门时,则成为多入口。然而若仅堵住而不另开门,此也应视为单一入口,如同用泥土等封闭门的内室。否则,进入内室后与睡在门口等处的未达上者共宿而免罪,在黎明升起时用泥土等封闭内室门,打开时也应无罪」。「catusālaṃ ekūpacāraṃ hoti」者,是连接关系。「tesaṃ payoge payoge bhikkhussa āpatti」者,在此有些人说:「因不起身而由不作生起罪,因在那一刻睡眠者无作为。此学处或由作为生起,或由不作为生起。其由作为生起性是依其多数而说的」。有人说:「如此,日间睡眠也是如此。因不起身、因不关门,此也由不作为生起」,此说似乎合理,应审察后接受。
§80
80.Uparimatalena saddhiṃ asambaddhabhittikassāti idaṃ sambaddhabhittike vattabbameva natthīti dassanatthaṃ vuttaṃ. Uparimatale sayitassa saṅkā eva natthīti ‘‘heṭṭhāpāsāde’’tiādi vuttaṃ. Nānūpacāreti yattha bahi nisseṇiṃ katvā uparimatalaṃ ārohanti, tādisaṃ sandhāya vuttaṃ ‘‘uparimatalepī’’ti. Ākāsaṅgaṇe nipajjantassa āpattiabhāvato ‘‘chadanabbhantare’’ti vuttaṃ. Sabhāsaṅkhepenāti sabhākārena. Aḍḍhakuṭṭake senāsaneti ettha ‘‘aḍḍhakuṭṭakaṃ nāma yattha upaḍḍhaṃ muñcitvā tīsu passesu bhittiyo baddhā honti , yattha vā ekasmiṃ passe bhittiṃ uṭṭhāpetvā ubhosu passesu upaḍḍhaṃ upaḍḍhaṃ katvā bhittiyo uṭṭhāpenti, tādisaṃ senāsana’’nti tīsupi gaṇṭhipadesu vuttaṃ, gaṇṭhipade pana ‘‘aḍḍhakuṭṭaketi chadanaṃ aḍḍhena asampattakuṭṭake’’ti vuttaṃ, tampi no na yuttaṃ. Vimativinodaniyaṃ pana ‘‘sabhāsaṅkhepenāti vuttasseva aḍḍhakuṭṭaketi iminā saṇṭhānaṃ dasseti. Yattha tīsu, dvīsu vā passesu bhittiyo baddhā, chadanaṃ vā asampattā aḍḍhabhitti, idaṃ aḍḍhakuṭṭakaṃ nāmā’’ti vuttaṃ. Vāḷasaṅghāṭo nāma parikkhepassa anto thambhādīnaṃ upari vāḷarūpehi katasaṅghāṭo.
「uparimatalena saddhiṃ asambaddhabhittikassa」者,此是为了显示在连接墙壁的情况下根本不需要说而说的。睡在上层者根本无疑虑,故说「在下层楼阁」等。「nānūpacāra」者,是就在外面设梯子登上上层的情况而说「即使在上层」。因在露天空地躺卧者无罪,故说「在覆盖物之内」。「sabhāsaṅkhepena」者,以集会堂的方式。「aḍḍhakuṭṭake senāsane」者,在此三部注释书中都说:「『aḍḍhakuṭṭaka』者,是指除去一半,在三面建墙,或在一面竖起墙后,在两面各建一半一半的墙,这样的住所」。但在《注释书》中说:「『aḍḍhakuṭṭaka』者,覆盖物未达一半的墙」,此说我们认为不合理。然而在《疑惑消除》中说:「『sabhāsaṅkhepena』者,即所说的集会堂。『aḍḍhakuṭṭaka』者,以此显示形状。在三面或二面建墙,或覆盖物未达而成半墙,此称为『aḍḍhakuṭṭaka』」。「vāḷasaṅghāṭa」者,是指围墙内柱子等上方用椽木形式做成的结构。
Parikkhepassa bahi gateti ettha yattha yasmiṃ passe parikkhepo natthi, tatthāpi parikkhepārahapadesato bahi gate anāpattiyevāti daṭṭhabbaṃ. Vimativinodaniyaṃ (vi. vi. ṭī. pācittiya 2.50-51) pana ‘‘parikkhepassa bahi gateti ettha yasmiṃ passe parikkhepo natthi, tattha sace bhūmito vatthu uccaṃ hoti, ubhato uccavatthuto heṭṭhā bhūmiyaṃ nibbakosabbhantarepi anāpatti eva tattha senāsanavohārābhāvato. Atha vatthu nīcaṃ bhūmisamameva senāsanassa heṭṭhimatale tiṭṭhati, tattha parikkheparahitadisāya nibbakosabbhantare sabbattha āpatti hoti, paricchedābhāvato parikkhepassa bahi eva anāpattīti daṭṭhabba’’nti vuttaṃ. Aparicchinnagabbhūpacāreti ettha majjhe vivaṭaṅgaṇavantāsu mahācatusālāsu yathā ākāsaṅgaṇaṃ anotaritvā pamukheneva gantvā sabbagabbhe pavisituṃ na sakkā hoti, evaṃ ekekagabbhassa dvīsu passesu kuṭṭaṃ nīharitvā kataṃ paricchinnagabbhūpacāraṃ nāma, idaṃ pana tādisaṃ na hotīti ‘‘aparicchinnagabbhūpacāre’’ti vuttaṃ. Sabbagabbhepi pavisantīti gabbhūpacārassa aparicchinnattā ākāsaṅgaṇaṃ anotaritvāpi pamukheneva gantvā taṃ taṃ gabbhaṃ pavisanti. Atha kuto tassa parikkhepoyeva sabbaparicchinnattāti vuttanti āha ‘‘gabbhaparikkhepoyeva hissa parikkhepo’’ti, idañca samantā gabbhabhittiyo sandhāya vuttaṃ. Catusālavasena hi sanniviṭṭhe senāsane gabbhapamukhaṃ visuṃ aparikkhittampi samantā ṭhitaṃ gabbhabhittīnaṃ vasena parikkhittaṃ nāma hoti.
「parikkhepassa bahi gate」者,在此应见,在哪一面没有围墙,在那里也是从应有围墙之处向外去时无罪。然而在《疑惑消除》中说:「『parikkhepassa bahi gate』者,在此在哪一面没有围墙,那里若地基高于地面,从两边高地基之下在地面上的空隙之内也无罪,因那里无住所的称呼。若地基低,与地面齐平,住所的下层站立,那里在应有围墙方向的空隙之内一切处都有罪,因无界限,仅在围墙之外无罪,应如是见」。「aparicchinnagabbhūpacāra」者,在此如在中间有开放庭院的大四厅堂中,不越过露天空地而仅从门口去,不能进入所有内室,如是在每个内室的两面伸出墙壁而做成的称为界定的内室入口,但此不是那样的,故说「未界定的内室入口」。「sabbagabbhepi pavisanti」者,因内室入口未界定,不越过露天空地而仅从门口去,进入各个内室。那么为何其围墙本身是完全界定的呢?故说「gabbhaparikkhepoyeva hissa parikkhepo」,此是就周围的内室墙壁而说的。因依四厅堂方式密集建造的住所中,内室门口虽然单独未围,但依周围所立的内室墙壁而称为已围。
§81
81. Ekadisāya ujukameva dīghaṃ katvā sannivesito pāsādo ekasālasanniveso. Dvīsu tīsu catūsu vā disāsu siṅghāṭakasaṇṭhānādivasena katā dvisālādisannivesā veditabbā. Sālappabhedadīpanameva cettha purimato visesoti. Aṭṭha pācittiyānīti upaḍḍhacchannaṃ upaḍḍhaparicchannaṃ senāsanaṃ dukkaṭavatthussa ādiṃ katvā pāḷiyaṃ dassitattā tato adhikaṃ sabbacchannaupaḍḍhaparicchannādikampi sabbaṃ pāḷiyaṃ avuttampi pācittiyasseva vatthubhāvena dassitaṃ sikkhāpadassa paṇṇattivajjattā, garuke ṭhātabbato cāti veditabbaṃ. ‘‘Satta pācittiyānī’’ti pāḷiyaṃ vuttapācittiyadvayaṃ sāmaññato ekattena gahetvā vuttaṃ. Pāḷiyaṃ (pāci. 54) ‘‘tatiyāya rattiyā purāruṇā nikkhamitvā puna sayatī’’ti idaṃ ukkaṭṭhavasena vuttaṃ, anikkhamitvā purāruṇā uṭṭhahitvā antochadane nisinnassāpi puna divase sahaseyyena anāpatti eva. Ettha catubhāgo cūḷakaṃ, dvebhāgā upaḍḍhaṃ, tīsu bhāgesu dve bhāgā yebhuyyanti iminā lakkhaṇena cūḷakacchannaparicchannādīni veditabbāni. Idāni dutiyasikkhāpadepi yathāvuttanayaṃ atidisanto ‘‘mātugāmena…pe… ayameva vinicchayo’’ti āha. ‘‘Matitthiyā pārājikavatthubhūtāyapi anupādinnapakkhe ṭhitattā sahaseyyāpattiṃ na janetī’’ti vadanti. ‘‘Atthaṅgate sūriye mātugāme nipanne nipajjati, āpatti pācittiyassā’’ti (pāci. 57) vacanato divā tassa sayantassa sahaseyyāpatti na hotiyevāti daṭṭhabbaṃ.
在一个方向仅直线地做长而建造的楼阁为单厅堂建造。应知在二、三、四个方向以十字路口形状等方式做成的为二厅堂等建造。此处仅是从前面显示厅堂种类的差别。「八个巴吉帝亚」者,应知因在经文中显示了以半覆盖半围绕的住所为恶作事的开端,故从那以上的全覆盖半围绕等一切虽在经文中未说,但因学处的制定不可违越,因应住于重者,故显示为巴吉帝亚事本身。「七个巴吉帝亚」者,是将经文中所说的两个巴吉帝亚以共通性作为一个而说的。在经文中说「第三夜黎明前出去后再睡」,此是依最高情况而说,不出去而在黎明前起身后坐在覆盖物内者,次日再共宿也无罪。在此四分之一为小,二分之一为半,三分中的二分为多数,以此特征应知小覆盖围绕等。现在在第二学处中也显示如所说的方式,故说「与女人……乃至……此即判别」。有人说:「即使对死去的女人成为巴拉基咖事,因住于未取的一方,不生共宿罪」。应见,从「日落后女人躺卧时躺卧,有巴吉帝亚罪」的言说,白天与她睡时确实无共宿罪。
Iti vinayasaṅgahasaṃvaṇṇanābhūte vinayālaṅkāre · 在作为《律摄》注释的《律庄严》中
Sahaseyyavinicchayakathālaṅkāro nāma · 名为“同宿裁定论庄严”
Soḷasamo paricchedo. · 第十六章。