汗出偈义注
1汗毛竖立偈
Sedamocanagāthā
2（一）不离问之解释
(1) Avippavāsapañhāvaṇṇanā
479在汗毛竖立偈中，“无同住”是指在布萨、自恣等共住上的无共住。“某种受用在那里不可得”是指不如法的受用不可得，然而洗浴、饮食等的照料，唯有母亲才能做。“以不离故无犯”是指同室而宿无犯。“此问为善巧者所思维”是指此问题为善巧的智者所思维。其解答应由身为幼子母亲的比丘尼了知，因为这是针对她的儿子而说的。
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.
2未解答之偈是针对重物而说，而其义理在重物之决断中已说。
Avissajjitagāthā garubhaṇḍaṃ sandhāya vuttā, attho panassā garubhaṇḍavinicchaye vuttoyeva.
3“我不说十种人”是指在卧坐具犍度中所说的十种人，我不说。“除去十一人”是指在太犍度中所说的十一种应被远离的人，我也不说。此问是针对裸体比丘而说。
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.
4“如何于学处不共？”此问是针对曾为理发师的比丘而说。因为他不能持用剃刀器具，而其他人可以；因此于学处不共。
Kathaṃ nu sikkhāya asādhāraṇoti pañhā nahāpitapubbakaṃ bhikkhuṃ sandhāya vuttā. Ayañhi khurabhaṇḍaṃ pariharituṃ na labhati, aññe labhanti; tasmā sikkhāya asādhāraṇo.
5“诸佛说彼为何种人？”此问是针对化佛而说。
Taṃ puggalaṃ katamaṃ vadanti buddhāti ayaṃ pañhā nimmitabuddhaṃ sandhāya vuttā.
6“除去脐以下”是指除去脐以下的部分。此问是针对那种无头的躯体，其胸部有眼和口而说。
Adhonābhiṃvivajjiyāti adhonābhiṃ vivajjetvā. Ayaṃ pañhā yaṃ taṃ asīsakaṃ kabandhaṃ, yassa ure akkhīni ceva mukhañca hoti, taṃ sandhāya vuttā.
7“比丘以自乞之小屋”此问是针对以草覆盖的小屋而说。第二问是针对全由泥制成的小屋而说。
Bhikkhu saññācikāya kuṭinti ayaṃ pañhā tiṇacchādanaṃ kuṭiṃ sandhāya vuttā. Dutiyapañhā sabbamattikāmayaṃ kuṭiṃ sandhāya vuttā.
8“可能犯重罪，应切断之事”此问是针对覆藏过错的比丘尼而说。第二问是针对黄门等不能者而说。因为他们即使是在家居士身份，也已犯巴拉基咖。
Āpajjeyya garukaṃ chejjavatthunti ayaṃ pañhā vajjapaṭicchādikaṃ bhikkhuniṃ sandhāya vuttā. Dutiyapañhā paṇḍakādayo abhabbapuggale sandhāya vuttā. Ekādasapi hi te gihibhāveyeva pārājikaṃ pattā.
9“言语”是指不以言语交谈。“不应向他人说话”是指心想“这些人将会听到”而对他人连声音也不发出。此问是针对“不应发露存在的罪，是故意妄语”这一妄语而说。因为那位比丘以不如法的承认而默然坐着时，在意门中实无罪过。然而由于不将应发露的发露，因此应知此罪是从语门无动作而生起。
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.
10“僧伽婆尸沙有四”此问是针对在黎明时进入属于村落之间的河对岸的比丘尼而说。她于清晨时分从自己的村落出发，在黎明时分刚进入前述那种河对岸时，便以离宿、村落之间、河对岸、落下于众的特征，同时犯下四个僧伽婆尸沙。
Saṅghādisesā caturoti ayaṃ pañhā aruṇugge gāmantarapariyāpannaṃ nadipāraṃ okkantabhikkhuniṃ sandhāya vuttā, sā hi sakagāmato paccūsasamaye nikkhamitvā aruṇuggamanakāle vuttappakāraṃ nadipāraṃ okkantamattāva rattivippavāsagāmantaranadipāragaṇamhāohīyanalakkhaṇena ekappahāreneva caturo saṅghādisese āpajjati.
11“可能有种种罪？”此问是针对两位一处受具的比丘尼而说。因为在她们中，若从比丘们跟前一处受具者手中拿取，犯巴吉帝亚；若从比丘尼们跟前一处受具者手中拿取，犯恶作。
Siyā āpattiyo nānāti ayaṃ pañhā ekatoupasampannā dve bhikkhuniyo sandhāya vuttā. Tāsu hi bhikkhūnaṃ santike ekatoupasampannāya hatthato gaṇhantassa pācittiyaṃ, bhikkhunīnaṃ santike ekatoupasampannāya hatthato gaṇhantassa dukkaṭaṃ.
12“四人共谋”指导师与三位弟子偷盗了价值六摩沙迦的物品。导师亲手偷的为三摩沙迦，教唆偷的也为三摩沙迦，因此犯土喇咤亚；其余人亲手偷的各为一摩沙迦，教唆偷的为五摩沙迦，因此他们犯巴拉基咖。这是此处的略说。详细则在偷盗巴拉基咖的共谋偷盗解释中已说。
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.
15（二）巴拉基咖等问之解释
(2) Pārājikādipañhāvaṇṇanā
480“彼屋中无洞”此问是针对恶布小屋等及敷布重颂而说。
480.Chiddaṃ tasmiṃ ghare natthīti ayaṃ pañhā dussakuṭiādīni santhatapeyyālañca sandhāya vuttā.
14“油、蜜、糖浆”之偈是针对性别转变而说。
Telaṃ madhuṃ phāṇitanti gāthā liṅgaparivattaṃ sandhāya vuttā.
15“以应舍”之偈是针对转与而说。因为若有人将僧团所得的应得物，以一次努力将两件衣转与：“一件给我，一件给他”，即“一件给我，一件给他”，他便同时犯应舍巴吉帝亚和净巴吉帝亚。
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.
16“彼业可能因别众缘而坏”此问是针对以十二由旬为量的巴拉纳西等诸城中的村界而说。
Kammañca taṃ kuppeyya vaggapaccayāti ayaṃ pañhā dvādasayojanapamāṇesu bārāṇasiādīsu nagaresu gāmasīmaṃ sandhāya vuttā.
17“仅以跨步之量”之偈是针对做媒而说，其义理也在做媒的解释中已说。
Padavītihāramattenāti gāthā sañcarittaṃ sandhāya vuttā, atthopi cassā sañcarittavaṇṇanāyameva vutto.
18“彼等一切皆应舍”此问是针对让非亲里比丘尼洗涤而说。因为若比丘尼抓住三衣中任一衣的乌鸦粪污或泥垢处，用水洗涤，则对比丘而言，那些衣即成为身上应舍之物。
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.
19“他亦无皈依”是指连皈依具足也没有。而此问是针对摩诃波阇波提的具足而说。
Saraṇagamanampi na tassa atthīti saraṇagamanaupasampadāpi natthi. Ayaṃ pana pañhā mahāpajāpatiyā upasampadaṃ sandhāya vuttā.
20“应杀非圣者，愚人”是指应杀那非圣者，无论是女或男。此问是针对因性别转变而成为女人的父亲和成为男人的母亲而说。
Haneyyaanariyaṃ mandoti tañhi itthiṃ vā purisaṃ vā anariyaṃ haneyya. Ayaṃ pañhā liṅgaparivattena itthibhūtaṃ pitaraṃ purisabhūtañca mātaraṃ sandhāya vuttā.
21“彼不因此立即触”此问是针对如鹿角仙人、狮子王子等的畜生父母而说。
Na tenānantaraṃ phuseti ayaṃ pañhā migasiṅgatāpasasīhakumārādīnaṃ viya tiracchānamātāpitaro sandhāya vuttā.
22“未举罪”之偈是针对由使者具足而说。“已举罪”之偈是针对黄门等的具足而说。而在《库伦达》中则说：“第一偈是针对八种非面前业而说，第二偈是针对无犯者之业而说。”
Acodayitvāti gāthā dūtenupasampadaṃ sandhāya vuttā. Codayitvāti gāthā paṇḍakādīnaṃ upasampadaṃ sandhāya vuttā. Kurundiyaṃ pana ‘‘paṭhamagāthā aṭṭha asammukhākammāni, dutiyā anāpattikassa kammaṃ sandhāya vuttā’’ti āgataṃ.
23『砍伐者之罪』：砍伐林木者，波罗夷；砍伐草蔓等者，波逸提；砍伐根门（生殖器）者，偷兰遮。『砍伐者无罪』：剪头发与指甲者，无罪。『覆藏者之罪』：覆藏自己或他人之罪者。『覆藏者无罪』：覆盖房屋等者，无罪。
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.
24『说真实者』：依偈颂而言，“她是尖顶者、她是二根者”——说此真实语者，犯重罪；而在故意妄语中，说虚妄语者得轻罪。于不实举罪中说虚妄语者，犯重罪；于实举罪中说真实语者，得轻罪。
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.
28（三）巴吉帝亚等问之解释
(3) Pācittiyādipañhāvaṇṇanā
481『已决意』：此偈是针对未舍弃应舍之衣而继续受用者所说。
481.Adhiṭṭhitanti gāthā nissaggiyacīvaraṃ anissajjitvā paribhuñjantaṃ sandhāya vuttā.
26『日没后』：此偈是针对反刍者而说。
Atthaṅgate sūriyeti gāthā romanthakaṃ sandhāya vuttā.
27『非染心者』：此偈之义为——以染心行淫欲法者，犯波罗夷。以盗心行不与取者，犯波罗夷。思惟令他人死者，犯杀人波罗夷。然而，破僧者既非染心，亦非盗心，也非思惟令他人死；但若有人给他筹（投票），则他得断头罪（波罗夷）；若接受筹而随顺破僧者，得偷兰遮。
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.
28『应行半由旬』：此问是针对如善立榕树般、为单一家族所依的树根而说。
Gaccheyya aḍḍhayojananti ayaṃ pañhā suppatiṭṭhitanigrodhasadisaṃ ekakulassa rukkhamūlaṃ sandhāya vuttā.
29『身业者』：此偈是针对同时抓取众多女人的头发或手指者而说。
Kāyikānīti ayaṃ gāthā sambahulānaṃ itthīnaṃ kese vā aṅguliyo vā ekato gaṇhantaṃ sandhāya vuttā.
30『语业者』：此偈是针对以“你们全都是尖顶者”等方式说粗恶语者而说。
Vācasikānīti ayaṃ gāthā ‘‘sabbā tumhe sikharaṇiyo’’tiādinā nayena duṭṭhullabhāṇiṃ sandhāya vuttā.
31『三女人，彼不行淫』：指三种女人，其中所谓淫欲法，彼皆不行。『三男子』：即使亲近三种男子，亦不行淫。『三非圣者、三黄门』：指称为二根者的三非圣者与三黄门，即使亲近此六种人，亦不行淫。『不行淫于根门』：即使依随顺波罗夷，亦不行淫。『因淫欲法应得断头罪』：因淫欲法可能得波罗夷。此问是针对八事而说，因为她在淫欲法的前行阶段，努力生起身触，因淫欲法而得断头罪。
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.
32『母者，衣』：此偈是针对后时因雨衣事而生起净信者而说。而其决断，已于雨衣学处解释中说明。
Mātaraṃ cīvaranti ayaṃ gāthā piṭṭhisamaye vassikasāṭikatthaṃ satuppādakaraṇaṃ sandhāya vuttā. Vinicchayo panassā vassikasāṭikasikkhāpadavaṇṇanāyameva vutto.
33『忿怒者成为可赞叹者』：此偈是针对外道行仪而说。因为外道在履行其行仪时，若有人称赞外道之功德，忿怒者成为可赞叹者；若有人称赞三衣之功德，忿怒者则成为应呵责者。其详细说明即在此处。第二偈也是针对同一事而说。
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.
34『僧残等』：此偈是针对某比丘尼——她心怀染欲，从心怀染欲的男子手中接过钵食，与人肉、蒜、美味食物、残食、不净肉等混合揉捏后吞食——而说。
Saṅghādisesantiādi gāthā yā bhikkhunī avassutāva avassutassa purisassa hatthato piṇḍapātaṃ gahetvā manussamaṃsalasuṇapaṇītabhojanasesaakappiyamaṃsehi saddhiṃ omadditvā ajjhoharati, taṃ sandhāya vuttā.
35『一受具戒者，一未受具戒者』：此偈是针对处于空中者而说。因为若两位沙弥中，一人以神通力离地而坐，哪怕仅离一发端之距，他即名为未受具戒者。僧团亦不应坐于空中为在地者作羯磨。若作，则无效。
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.
36『不净者』：此偈是针对衣未割截的比丘而说。其详细决断即在该学处中说明。
Akappakatanti gāthā acchinnacīvarakaṃ bhikkhuṃ sandhāya vuttā. Tasmiṃyeva cassā sikkhāpade vitthārena vinicchayopi vutto.
37『不施与，不接受』：派遣者不施与，被派遣者不从她手中接受。因此，接受不存在——正因如此，从派遣者手中、由被派遣者而来的接受不存在。『犯重罪』：即便如此，若心怀染欲者从（心怀染欲者）手中接受钵食，派遣者犯僧残罪。『且因受用缘』：她犯此罪时，是因被派遣者的受用缘而犯。因为在她用餐结束时，派遣者得僧残。第二偈是针对她接受水、齿木时之派遣而说。
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.
38『非比丘尼，亦不触犯过恶』：在十七类中，若犯某一罪后，以不尊重心覆藏者，虽是比丘尼，亦不因覆藏而触犯过恶，不犯其他新罪。无论罪已覆藏或未覆藏，皆只得别住半月。然而，此（人）既非比丘尼，犯有残余的重罪后覆藏之，亦不触犯过恶。『此问乃善巧者所思』：据说此问是针对被举罪比丘而说。因为与他之间无律之羯磨，故其犯僧残后覆藏，亦不触犯过恶。
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.
43出汗偈解释终。
Sedamocanagāthāvaṇṇanā niṭṭhitā.