波羅提木叉

The Pāṭimokkha is available to us in several recensions, some in Indic languages, others in Tibetan or Chinese translations. However, of the Indic recensions, only one—the Pali—is still a living tradition, recited fortnightly and put into practice by Theravādin bhikkhus throughout the world. This is the recension translated and explained in this book. 我們可以找到《波羅提木叉》的多種修訂版本，其中一些是印度語，另一些是藏語或漢語翻譯。然而，在印度語修訂本中，只有一個——巴利語——是仍然存在的的傳統，每半月背誦一次，並被世界各地的上座部比丘付諸實踐。這是本書中翻譯和詮釋的修訂版。
The meaning of the term pāṭimokkha is a matter of conjecture. According to the Mahāvagga it means “the beginning, the head (or entrance—mukha), the foremost (pamukha) of skillful qualities” (Mv.II.3.4). The term serves as the name not only of the basic code of training rules, but also of a sermon in which the Buddha enumerated the basic principles common to the teachings of all Buddhas: “The non-doing of all evil, the performance of what is skillful, and the purification of one’s mind: This is the Buddhas’ message” (Dhp 183). Thus whatever the etymology of the term pāṭimokkha, it denotes a set of principles basic to the practice of the religion. 「波羅提木叉」一詞的意思是一個猜想。根據《大品》，它的意思是「諸善法的開始、頭（或入口－mukha）、首要的（pamukha）」（《大品》.二.3.4）。這個術語不僅是學處的基本準則的名稱，也是佛陀在一次說法中列舉了所有佛陀教義所共有的基本原則的名稱：「諸惡莫作，眾善奉行，自淨其意：是諸佛教」（《法句》一八三）。 因此，無論「波羅提木叉」一詞的字源是什麼，它都表示宗教實踐的一套基本原則。
The basic code of training rules for bhikkhus, in its Pali recension, contains 227 rules divided into eight sections in accordance with the penalty assigned by each rule: pārājika, defeat; saṅghādisesa, formal meeting; aniyata, indefinite; nissaggiya pācittiya, forfeiture and confession; pācittiya, confession; pāṭidesanīya, acknowledgement; sekhiya, training; and adhikaraṇa-samatha, settling of issues. The following chapters will discuss the precise meanings of these terms. 比丘學處的基本法典，在其巴利文修訂本中，包含 227 條戒條，根據每條戒條所規定的懲罰，分為八個部分：《波羅夷》(pārājika)，驅擯；《僧殘》(saṅghādisesa)，正式會議；《不定》(aniyata)，不定；《尼薩耆波逸提》(nissaggiya pācittiya)，捨出並懺悔；《波逸提》(pācittiya)，懺悔；《應悔過》(pāṭidesaniya)，應悔過；《應學》(sekhiya)，應當學；以及《滅諍》(adhikaraṇa-samatha)，滅諍。以下章節將討論這些術語的確切含義。
Three of these terms, though, do not denote penalties. The aniyata rules give directions for judging uncertain cases; the sekhiya rules simply say, “(This is) a training to be followed,” without assigning a particular penalty for not following them; and the adhikaraṇa-samatha rules give procedures to follow in settling issues that may arise in the Community. Thus there are only five types of penalty mentioned in the Pāṭimokkha rules themselves, ranging from permanent expulsion from the Community to simple confession in the presence of another bhikkhu. None of the penalties, we should note, involve physical punishment of any kind. And we should further note that the purpose of undergoing the penalties is not somehow to absolve one from guilt or to erase any bad kamma one may incur by breaking the rules. Rather, the purpose is both personal and social: to strengthen one’s resolve to refrain from such behavior in the future, and to reassure one’s fellow bhikkhus that one is still serious about following the training. 不過，其中三個術語並不表示懲罰。《不定》(aniyata)戒條為判斷不確定的情況提供了指引；《應學》(sekhiya)戒條只是說：“（這是）需要遵循的訓練”，但沒有對不遵循這些戒條的行為給予特定的處罰；《滅諍》(adhikaraṇa-samatha)戒條給出了解決僧團中可能出現的諍論時應遵循的程序。因此，《波羅提木叉》戒條本身只提到五種懲罰，從永久驅逐出僧團到在另一比丘在場的情況下簡單懺悔。我們應該注意到，所有懲罰都不涉及任何形式的體罰。我們更應該注意到，接受懲罰的目的並不是要以某種方式開脫免罪或消除因違反戒條而可能招致的任何惡業。相反，其目的既是個人的，也是社會交際的：加強一個人今後不再做出這種行為的決心，並向比丘同儕保證他仍然認真地遵守訓練。
In addition to the penalties directly mentioned in the rules, there are also penalties derived from the rules by the Vibhaṅga and commentaries. These derived penalties deal with two sorts of cases: 1) A bhikkhu tries to commit an action mentioned in one of the rules, but the action for one reason or another does not reach completion (e.g., he tries to kill a person, but the person doesn’t die). 2) A bhikkhu commits an action not directly covered in any rule, but similar to one that is (e.g., he strikes an unordained person, which is not directly covered in a rule, while the act of striking a bhikkhu is). 除了戒條中直接提到的懲罰之外，還有根據《經分別》和註釋從戒條中衍生出來的懲罰。這些衍生的懲罰涉及兩種情況： 1) 比丘試圖實施其中一項戒條中提到的行為，但由於某種原因該行為沒有完成（例如，他試圖殺人，但人沒死）。 2) 比丘犯下任何戒條沒有直接涵蓋的行為，但類似於戒律所直接涵蓋的行為（例如，他毆打未出家的人，這不是戒條直接涵蓋的行為，而毆打比丘的行為卻是戒律直接涵蓋的行為）。
Penalties of this sort, when derived from the pārājika and saṅghādisesa rules, include thullaccaya (grave offense) and dukkaṭa (wrong doing); those derived from the nissaggiya pācittiya, pācittiya, and pāṭidesanīya rules—except for the rule against insults—include only the dukkaṭa. The penalties derived from the rule against insults include dubbhāsita (wrong speech) as well. As for the sekhiya rules, the Vibhaṅga states that to disobey any of them out of disrespect entails a dukkaṭa. All of these derived penalties may be cleared through confession. 此類處罰源自《波羅夷》和《僧殘》戒條，包括《偷蘭遮》(thullaccaya)（重罪）和《突吉羅》(dukkaṭa)（惡作）；源自《尼薩耆波逸提》、《波逸提》和《應悔過》戒條的懲罰（除了禁止侮辱的戒條之外）僅包括《突吉羅》。來自侮辱戒條的懲罰還包括 dubbhāsita（惡說）。至於《應學》戒條，《經分別》規定，出於不尊重而違反任何戒條都會導致《突吉羅》。所有這些衍生的懲罰都可以透過認罪懺悔來消除。
There may, of course, be times when the assigned penalties are not enough to deter an unconscientious bhikkhu from committing an offense repeatedly. In such cases, the Community in which he is living may, if it sees fit, formally impose additional penalties on him as a means of bringing him into line. These transactions range from stripping him of some of the privileges of seniority, to banishment from that particular Community, and on to suspension from the Bhikkhu Saṅgha as a whole. In each case the punishment is temporary; if the bhikkhu realizes his errors and mends his ways, the Community is to revoke the act against him and return him to his former status. These punishments are treated in detail in BMC2, Chapter 20. 當然，有時所規定的懲罰不足以阻止不負責任的比丘重複犯罪。在這種情況下，他所居住的僧團如果認為合適，可以正式對他施加額外的懲罰，作為讓他遵守戒條的手段。這些羯磨的範圍從剝奪他的一些戒臘特權，到將他逐出特定的僧團，再到在整個比丘僧伽中舉罪（漢譯註：此處suspension的懲罰古譯為舉罪，和英文字面意思不同）。在每種情況下，懲罰都是暫時的；如果比丘認識到自己的錯誤並改過自新，僧團將撤銷針對他的處分，並將他恢復到原來的狀態。《佛教修道準則 第二冊》第二十章詳細討論了這些懲罰。
Thus, taken as a whole, the Vinaya’s system of penalties makes use of three basic principles—confession, forfeiture, and various degrees of ostracism from the Community—as means of enforcing the rules. To understand the wisdom of this system, it is important to realize how each of these principles is related to the practice of the Dhamma and the training of the mind. 因此，從整體來看，戒律的懲罰制度利用了三個基本原則──懺悔、捨出，和不同程度的僧團排斥──作為執行戒條的手段。要了解這個系統的智慧，重要的是要了解這些原則中的每一個是如何與佛法的修行和心靈的訓練相關的。
Confession: There are several spots in the discourses (e.g., DN 2, MN 140) where the Buddha states, “It is a cause of growth in the Dhamma and discipline of the noble ones when, seeing a transgression (of one’s own) as a transgression, one makes amends in accordance with the Dhamma and exercises restraint in the future.” From the context each time the Buddha makes this statement, it is clear that “makes amends” means confessing one’s mistakes. In another passage (MN 61), the Buddha informs his son, Rāhula, that if one sees that one’s words or deeds have harmed oneself or others, one should confess them to a knowledgeable companion in the celibate life. All those who have purified their thoughts, words, and deeds in the past, all those who are doing so in the present, and all those who will do so in the future, he adds, have acted, are acting, and will act in just this way. In addition, one of the basic requisites for exerting oneself in the practice is that one not be fraudulent or deceitful, and that one declare oneself to one’s knowledgeable companions in the celibate life in line with one’s actual behavior (AN 5:53). Thus a willingness to confess one’s misdeeds is an essential factor in progress along the path. 懺悔：在佛陀的開示中（例如，《長部》2經、《中部》140經）中有幾處指出：“凡是對（自己的）罪過見到是罪過後，依法改過，並在未來約束自己，是在聖者之法與律中增長的原因” 從佛陀每次做此聲明的上下文來看，「改過」顯然就是承認並懺悔自己的錯誤。在另一段經文（《中部》61經）中，佛陀告訴他的兒子羅睺羅，如果一個人看到自己的言語或行為傷害了自己或他人，應該向梵行生活中一位有知識的同伴懺悔。他補充說，所有那些在過去淨化了自己的思想、言語和行為的人，所有現在正在這樣做的人，以及所有未來將這樣做的人，無論已經做過、正在做、將會做。都是如此。另外，精進修行的基本條件之一，就是不弄虛作假詐欺或欺騙，向梵行生活中的有知識的同伴表明自己的實際行為（《增支部》5:53經）。因此，願意承認自己的錯誤行為是在這條道路上取得進步的必要因素。
Forfeiture, in most cases, is simply a symbolic adjunct to confession. One forfeits the object in question, confesses the offense, and then receives the object in return. In a few cases, though—where the object is improper for a bhikkhu to use or own—one must break it or forfeit it for good. In these cases, forfeiture serves as a check against greed and as a reminder of two essential principles—contentment with little and modesty—that the Buddha extolled to Mahāpajāpatī Gotamī (AN 8:53) as absolutely basic to the practice. In particular, AN 4:28 identifies contentment as one of the basic traditions of the noble ones, the essential culture of the religion as a whole. 捨出：在大多數情況下，只是懺悔的象徵性附屬補充。一個人捨出相關物品，承認罪行懺悔，然後收到該物品歸還。然而，在少數情況下，當該物品不適合比丘使用或擁有時，必須將其破壞或永久放棄。在這些情況下，捨出可以抑制貪婪，並提醒我們兩個基本原則——知足於少量和謙虛——佛陀向摩訶波闍波提瞿曇彌(《增支部》8:53經) 稱讚這兩條原則是修行的絕對基礎。特別是，《增支部》4:28經將知足視為聖者的基本傳統之一，也是整個宗教的必要文化。
Ostracism: In a famous passage (SN 45:2), the Buddha tells Ven. Ānanda, “Admirable friendship, admirable companionship, admirable camaraderie is the entirety of the celibate life. When a bhikkhu has admirable people as friends, companions, and comrades, he can be expected to develop and pursue the noble eightfold path.” Thus one of the few things a bhikkhu serious about the practice would naturally fear would be to be ostracized by the well-behaved members of the Community, for that would be a true barrier to his spiritual progress. This fear would then help deter him from any action that might entail such ostracism. 排斥：在一個著名的段落（《相應部》45:2經）中，佛陀告訴阿難尊者：「令人敬佩的友誼、令人敬佩的陪伴、令人敬佩的友情是梵行生活的全部。當比丘擁有令人欽佩的人作為朋友、同伴和同志時，他就可以期望發展並追求八聖道。” 因此，認真修行的比丘自然會擔心的少數事情之一就是被僧團中表現良好的成員排斥，因為這將是他靈性進步的真正障礙。這種恐懼將有助於阻止他採取任何可能導致這種排斥的行動。
In this way, the Vinaya’s system of penalties provides rehabilitation for offenders and deterrence against offenses—with confession the means of rehabilitation, and ostracism the deterrent—growing directly out of principles basic to the practice of the Dhamma. 這樣，戒律的懲罰制度為犯戒者提供了恢復清淨，並威懾了犯戒者——懺悔是恢復清淨的手段，排斥則是威懾——直接源於佛法修行的基本原則。
Offenses 犯戒
In analyzing offenses for the purpose of determining penalties, the Vibhaṅga divides an action into five factors: the effort, the perception under which it is made, the intention motivating it, the object at which it is aimed, and the result. In some of the rules, all five factors play a role in determining what is and is not a full offense. In others, only two, three, or four play a role. For example, under the pārājika rule forbidding murder, all five factors have to be present for a full offense: The object has to be a human being, the bhikkhu has to perceive him/her as a living being, he has to have murderous intent, he has to make an effort for the person to die, and the person has to die. 在分析犯戒以確定懲罰時，《經分別》將行為分為五個因素：努力、做出行為的感知、動機的意圖、它所針對的對象，和結果。在某些戒條中，所有五個因素都在決定是否完整違犯發揮作用。在其他情況下，只有兩個、三個或四個發揮作用。例如，根據禁止謀殺的《波羅夷》戒條，完全違犯必須具備所有五個因素：對象必須是人，比丘必須將他/她視為活人，他必須有謀殺意圖，他必須努力讓人死，而人也必須死。
If any of these factors is missing, the penalty changes. For instance, object: If the bhikkhu kills a dog, the penalty is a pācittiya. Perception: If he cremates a friend, thinking that the friend is dead, then even if the friend is actually alive but severely comatose, the bhikkhu incurs no penalty. Intention: If he accidentally drops a rock on a person standing below him, he incurs no penalty even if the person dies. Effort: If he sees a person fall into the river but makes no effort to save the person, he incurs no penalty even if the person drowns. Result: If he tries to kill a person, but only succeeds in injuring him, he incurs a thullaccaya. 如果缺少任何一個因素，懲罰就會改變。例如，對象：如果比丘殺了一隻狗，懲罰是《波逸提》。感知：如果他火化了一位朋友，認為他的朋友已經死了，那麼即使這位朋友實際上還活著，但嚴重昏迷，比丘也不會受到懲罰。意圖：如果他不小心將一塊石頭掉到站在他下面的人身上，即使該人死亡，他也不會受到任何懲罰。努力：如果他看到一個人掉進河裡，但他沒有去救那個人，即使那個人淹死了，他也不會受到懲罰。結果：如果他試圖殺人，但只成功傷害了他，他犯《偷蘭遮》。
In some rules, though, the factors of intention, perception, and result do not make any difference in determining offenses. For example, if a bhikkhu is sleeping alone in a room and a woman comes in and lies down in the room with him, he incurs the pācittiya for lying down in the same lodging as a woman even though his intention was to lie down alone and he was unaware of her presence. A bhikkhu who drinks a glass of wine, thinking it to be grape juice, incurs the pācittiya for taking an intoxicant all the same. A bhikkhu who tries to frighten another bhikkhu incurs a pācittiya regardless of whether the other bhikkhu is actually frightened. 然而，在某些戒條中，意圖、感知和結果因素在決定犯戒行為時沒有任何影響。例如，如果一個比丘獨自睡在一個房間裡，而一個女人進來和他一起躺在房間裡，他就會因為和一個女人睡在同一間住所而犯《波逸提》，即使他的本意是獨自躺下，沒有意識到她的存在。比丘喝了一杯酒，以為它是葡萄汁，仍會因服用麻醉品而犯《波逸提》。比丘試圖嚇唬另一個比丘，無論另一個比丘是否真的受到驚嚇，都會犯《波逸提》。
Of these factors, intention is the most variable. Under some rules, it deals simply with the issue of whether the bhikkhu’s action was fully deliberate. In others, it deals with the impulse, the mental state, e.g., anger or lust, impelling his action. In others, it deals with the immediate aim of this action; in others, with the underlying motive that the immediate aim is intended to serve. In still others, it deals with combinations of any of these four. 在這些因素中，意圖是變化最大的。在某些戒條下，它只涉及比丘的行為是否是完全故意的問題。在其他戒條下，它涉及衝動，精神狀態，例如，憤怒或欲望，推動他的行動。在其他戒條下，它涉及該行動的當前目標；在其他戒條下，涉及當前目標意圖服務的潛在動機。還有一些，它涉及這四種中任何一種的組合。
Another variation is that in rules where a bhikkhu may be put into a passive role in committing an act that would fulfill the factor of effort, the factor of intention is changed to consent: mental acquiescence to the act combined with a physical or verbal expression of that acquiescence. Under some rules, such as the rule against sexual intercourse, simply letting the act happen counts as physical acquiescence even if one lies perfectly still, and the question of whether one incurs a penalty depends entirely on the state of one’s mind. Under other rules, though—such as the rule against lustful contact with a woman, which includes cases where the woman is the agent making the contact—simply lying still is not enough to count as a physical sign of acquiescence, and even if one consents mentally, say, to a woman’s fondling, one would incur a penalty only if one says something or responds with a physical movement to her action. 另一個變化是，在戒條中，比丘在實施能夠滿足努力因素的行為時可能處於被動角色，意圖因素變為同意：對該行為的精神默許與該默許的身體或言語表達相結合。在某些戒條，例如禁止性交的戒條，即使一個人一動不動地躺著，只是讓這種行為發生就被視為身體默許，而一個人是否受到懲罰的問題完全取決於一個人的精神狀態。不過，在其他戒條，例如禁止與女性發生性欲接觸的戒條，其中包括女性是進行接觸的代理人的情況，僅僅靜止不動不足以算作默許的身體跡象，比如說，即使一方在精神上同意對一個女人的撫摸，只有當一個人對她的行為說些什麼或用身體動作回應時，才會受到懲罰。
Because of the many variations possible in the factor of intention, it might be argued that it should be consistently divided into such sub-factors as presence or absence of deliberation, impulse, immediate aim, and motive. However, the Vibhaṅga itself is not consistent in distinguishing among these four. Under Pr 3 and Sg 1, for instance, it clearly distinguishes among them, in that impulse and motive play no part in determining the offense in question, whereas deliberation and immediate aim do. Under Sg 8 and 9, however, the impulse—anger—is conflated under motive: the desire to see another bhikkhu expelled from the Saṅgha. In fact, under most rules the Vibhaṅga does not make a clear distinction among these sub-factors, so it seems artificial to force a consistent distinction throughout. Thus the approach followed here is to place these considerations under one heading—intention—and to alert the reader to the distinctions among them only when important. 由於意圖因素可能存在多種變化，因此有人可能會認為，它應該一致地分為諸如是否故意、衝動、當前目標和動機等子因素。然而，《經分別》本身對於這四種的區分並不一致。例如，根據《波羅夷》三和《僧殘》一，它清楚地區分了它們，因為衝動和動機在決定有關犯戒時不起任何作用，而故意和當前目標則起作用。然而，在《僧殘》八和《僧殘》九中，衝動──憤怒──與動機混為一談：渴望看到另一位比丘被逐出僧團。事實上，在大多數戒條，《經分別》並沒有對這些子因素做出明確的區分，所以強制在整個過程中進行一致的區分似乎是人為的。因此，這裡遵循的方法是將這些考慮因素放在一個標題下——意圖——並僅在重要時提醒讀者注意它們之間的區別。
The factor of effort is basic to every rule and is also used to determine offenses in cases where a bhikkhu intends to break a rule but does not complete the action. For instance, in the case of stealing, the efforts involved are said to begin when, acting under the intent to steal, a bhikkhu gets dressed and starts walking to the object. With each of these preliminary efforts—literally, with every step—he incurs a dukkaṭa. At first glance, this may seem extreme, but when we view his state of mind as having ultimate importance, this system of assigning penalties is appropriate. Every step intentionally taken toward an offense reinforces an unskillful state of mind; the knowledge that each of these steps incurs an additional offense may help deter a bhikkhu from his original plans. 努力因素是每條戒條的基礎，也用於在比丘意圖違反戒條但未完成該行為的情況下決定犯戒行為。例如，在偷竊的情況下，據說當比丘出於偷竊的意圖而穿好衣服並開始走向對象時，所涉及的努力就開始了。透過這些每一次的預備努力——字面意思是每一步——他都會犯一次《突吉羅》。乍看之下，這似乎有些極端，但當我們把他的心態視為最重要的時候，這種懲罰制度是合適的。故意違犯所採取的每一步都會強化不善巧的心態；知道這些步伐中的每一步都會招致額外的違犯，可能有助於阻止比丘放棄他原來的計劃。
Thus it is important, when reading about each training rule, to pay attention to what role these five factors play in determining the offenses related to the rule. And, of course, it is important for each bhikkhu to pay attention to all five of these factors in all of his actions to make sure that he does not fall at any time into an offense. This is where training in discipline becomes part of the training of the mind leading to Awakening. A bhikkhu who is mindful to analyze his actions into these five factors, to be alert to them as they arise, and to behave consistently in such a manner that he avoids committing any offenses, is developing three qualities: mindfulness; an analytical attitude toward phenomena in his thoughts, words, and deeds; and persistence in abandoning unskillful qualities and developing skillful ones within himself. These are the first three of the seven factors for Awakening, and form the basis for the remaining four: rapture, tranquility, concentration, and equanimity. 因此，在閱讀每條學處時，重要的是要注意這五個因素在決定與該戒條相關的違犯時所扮演的角色。當然，對於每個比丘來說，在他所有的行為中注意所有這五個因素是很重要的，以確保他不會在任何時候犯戒。在此，戒律訓練成為通往覺悟的心訓練的一部分。一位比丘正念地將自己的行為分析為這五種因素，在它們生起時對它們保持警覺，並始終如一地行事以避免犯任何戒，他正在培養三種品質：正念；對思想、言語和行為中的現象採取分析態度；並堅持放棄惡法(不善巧的品質)並發展自己內在的善法(善巧的品質)。這是七覺支中的前三支，也是其餘四支的基礎：喜、輕安、定、捨。
Pv.VI.4, in reviewing the Vibhaṅga’s five factors for analyzing offenses, devises a number of categories for classifying offenses, the most important being the distinction between rules carrying a penalty only when broken intentionally through correct perception (sacittaka), and those carrying a penalty even when broken unintentionally or through misperception (acittaka). 《附隨》.六.4在回顧《經分別》分析犯戒的五個因素時，設計了許多類別來對犯戒進行分類，最重要的是區分僅在通過正確的認知（sacittaka）且故意違犯時才受到懲罰的戒條，和那些即使無意或由於誤解（acittaka）而違犯也會受到懲罰的戒條。
Although it may seem harsh to impose penalties for unintentional actions, we must again reflect on the state of mind that leads to such actions. In some acts, of course, the intention makes all the difference between guilt and innocence. Taking an article with intent to return it, for example, is something else entirely from taking it with intent to steal. There are, however, other acts with damaging consequences that, when performed unintentionally, reveal carelessness and lack of circumspection in areas where a person may reasonably be held responsible. Many of the rules dealing with the proper care of Community property and one’s basic requisites fall in this category. Except for one very unlikely situation, though, none of the major rules carry a penalty if broken unintentionally, while the minor rules that do carry such penalties may be regarded as useful lessons in mindfulness. 雖然對無意行為進行懲罰看似嚴厲，但我們必須再次反思導致這種行為的心態。當然，在某些行為中，意圖決定了有罪與無罪。例如，懷著將歸還的意圖拿走一個物品，這與意圖竊取而拿走它完全是兩碼事。然而，還有其他一些具有破壞性後果的行為，當無意中被執行時，在一個人可合理承擔責任的範圍中顯露出粗心和缺乏謹慎。許多涉及妥善保管僧團財產和個人基本必需品的戒條都屬於這一類。不過，除了一種極不可能發生的情況外，沒有任何主要戒條會因為無意違犯而受到懲罰，然而次要戒條會因無意違犯而受到懲罰，這些次要戒條可被視為有用的正念課程。
Another scheme introduced in the ancient commentaries for classifying offenses is the distinction between those that the world criticizes (loka-vajja) and those that only the rules criticize (paṇṇati-vajja). The Commentary defines this distinction by saying that the term loka-vajja applies to rules that can be broken only with an unskillful state of mind (i.e., greed, anger, or delusion), whereas paṇṇati-vajja applies to rules that can be broken with a skillful state of mind. It notes that one way to classify a particular rule under either category is to note how the Buddha changed it if he took the opportunity to amend it. If he made the rule more stringent—as in the case of Pr 3, against killing human beings—offenses against the rule are loka-vajja. If he made the rule more lax—as in the case of Pc 57, against overly frequent bathing—offenses against the rule are paṇṇati-vajja. 古代註釋中引入的另一個對犯戒進行分類的方案是區分世間所批評的犯戒（loka-vajja）和僅戒條所批評的犯戒（paṇṇati-vajja）。《義註》定義了這種區別，說「loka-vajja」一詞適用於只能用不善的心態（即貪、嗔、痴）來違犯的戒條，而「paṇṇati-vajja」一詞適用於可以用善的心態來違犯的戒條。它指出，將某個特定戒條歸入兩者之中任一類別的一個方法是注意佛陀在藉機修改它時如何更改它。如果他讓戒條更加嚴格——就像《波羅夷》三禁止殺人的情況一樣——違反戒條的罪行就是loka-vajja。如果他把戒條變得更加寬鬆——就像《波逸提》五七禁止過於頻繁的泡澡的情況一樣——違反戒條的罪行就是paṇṇati-vajja。

The Vinaya-mukha redefines the terms as follows:

“Some offenses are faults as far as the world is concerned—wrong and damaging even if committed by ordinary people who are not bhikkhus—examples being robbery and murder, as well as such lesser faults as assault and verbal abuse. Offenses of this sort are termed loka-vajja. There are also offenses that are faults only as far as the Buddha’s ordinances are concerned—neither wrong nor damaging if committed by ordinary people; wrong only if committed by bhikkhus, on the grounds that they run counter to the Buddha’s ordinances. Offenses of this sort are termed paṇṇati-vajja.”

《戒律入口》對這些術語重新定義如下：

「就世人而言，有些犯戒是過錯——即使是非比丘的普通人犯下的也是錯誤的和有害的——例如搶劫和謀殺，以及攻擊和辱罵等較輕的過錯。此類犯戒行為被稱為“loka-vajja”。也有一些犯戒，僅就佛陀的戒律來說是過錯，如果是凡夫犯下的，既不是錯誤的，也不是傷害性的。只有比丘犯下的才是錯誤的，因為他們違背了佛陀的戒律。此類罪行被稱為“paṇṇati-vajja”。
Even a cursory glance at the Pāṭimokkha rules will show that many of them deal with the latter sort of offense, and that such offenses concern relatively minor matters. The question often arises, then: Why this concern with minutiae? The answer is that the rules deal with social relationships—among the bhikkhus themselves and between the bhikkhus and the laity—and that social relationships are often defined by seemingly minor points of behavior. 即使粗略地瀏覽《波羅提木叉》戒條，也會發現其中許多戒條涉及後一種犯戒，而且此類犯戒涉及相對較小的問題。那麼，常常會出現這樣的問題：為什麼要注意細枝末節？答案是，這些戒條涉及社會關係──比丘之間以及比丘與俗人之間──而社會關係往往是由看似次要的行為來定義的。
Take, for instance, the rule that a bhikkhu not eat food unless it is handed to him or to a fellow bhikkhu by an unordained person on that day. This rule has wide-ranging ramifications. It means, among other things, that a bhikkhu may not leave human society to lead a solitary hermit’s existence, foraging for food on his own. He must have frequent contact with humanity, however minimal, and in that contact he performs a service to others, even if simply offering them a noble example of conduct and giving them an opportunity to develop the virtue of generosity. Many of the other seemingly trivial rules—such as those forbidding digging in the soil and damaging plant life—will reveal, on reflection, implications of a similar scope. 例如有戒條規定，比丘不得吃食物，除非當天有未受具足戒的人將食物手授給他或其他比丘。該戒條具有廣泛的影響。別的不提，這至少意味著比丘不能離開人類社會，過著孤獨隱士的生活，獨自覓食。他必須經常與人類接觸，無論接觸的程度是多麼微不足道，在這種接觸中，他為他人提供了服務，即使只是為他們提供高尚的行為榜樣，並給他們一個發展慷慨美德的機會。 許多其他看似微不足道的戒條——例如禁止在土壤中挖掘和破壞植物生命的戒條——經過反思，將揭示出類似範圍的含義。
Thus the extremely detailed nature of the rules cannot be attributed to a strictly legalist temperament. And from what we have seen of the way in which the Buddha formulated the rules—dealing with cases as they arose—there is reason to doubt that he himself wanted them to form an airtight system. This impression is explicitly borne out by several passages in the Canon. Take, for instance, this discourse: 因此，戒條的極其詳細的性質不能歸因於嚴格守法主義者的性格。從我們所看到的佛陀制定戒條的方式（隨犯隨制）來看，我們有理由懷疑他自己是否希望這些戒條形成一個嚴密的體系。《聖典》中的幾段經文清楚地證實了這個印象。就拿這段開示來說：

“On one occasion the Blessed One was living in Vesālī, in the Great Wood. Then a certain Vajjian bhikkhu went to him… and said: ‘Venerable sir, this recitation of more than 150 training rules comes every fortnight. I cannot train in reference to them.’

“‘Bhikkhu, can you train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment?’

“‘Yes, venerable sir, I can….’

“‘Then train in reference to those three trainings…. Your passion, aversion, and delusion—when trained in heightened virtue, heightened mind, and heightened discernment will be abandoned. You—with the abandoning of passion… aversion… delusion—will not do anything unskillful or engage in any evil.’

“Later on, that bhikkhu trained in heightened virtue… heightened mind… heightened discernment…. His passion… aversion… delusion were abandoned…. He did not do anything unskillful or engage in any evil.”—AN 3:85

有一次，世尊住在毗舍離大林的尖頂講堂。這時候，有一位跋耆子比丘前往世尊那裏，對世尊作禮，坐在一邊，然後對世尊說：“大德，我們每半個月一起去誦戒一次，當中有一百五十個學處再加上眾學法，我不能修習。”

“比丘，你能否修習增上戒學、增上心學、增上慧學三種修學呢？”

“大德，我能夠。”

“比丘，既然這樣，你便修習增上戒學、增上心學、增上慧學三種修學吧。比丘，當你修習增上戒學、增上心學、增上慧學之後，便會斷除貪欲、瞋恚、愚癡；當你斷除貪欲、瞋恚、愚癡之後，便不會做不善行，不會行踐惡法。”

之後，那位比丘修習增上戒學、增上心學、增上慧學，斷除了貪欲、瞋恚、愚癡，不做不善行，不行踐惡法。—《增支部》3:85經
Another discourse with a similar point: 另一篇開示也有類似觀點：

“‘Bhikkhus, this recitation of more than 150 training rules comes every fortnight, in reference to which sons of good families desiring the goal train themselves. There are these three trainings under which all that is gathered. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment….

“‘There is the case, bhikkhus, where a bhikkhu is wholly accomplished in virtue, concentration, and discernment (i.e., is an arahant). With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the celibate life and proper to the celibate life, he is one whose virtue is permanent, whose virtue is steadfast. Having undertaken them, he trains in reference to the training rules. With the ending of (mental) effluents, he dwells in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.

“‘Those who are partially accomplished attain a part; those who are wholly accomplished, the whole. The training rules, I tell you, are not in vain.’”—AN 3:88

“比丘們，你們每半個月一起誦戒一次，當中有一百五十個學處再加上眾學法，欲想尋求利益的人要在當中修學。比丘們，這些學處加上眾學法是跟三學連結一起的，什麼是三學呢？“增上戒學、增上心學、增上慧學。比丘們，這些學處加上眾學法是跟這三學連結一起的。

“比丘們，一位戒圓滿、定圓滿、慧圓滿的比丘（即阿羅漢），無論觸犯任何細小的學處，都要懺悔回復清淨，這是什麼原因呢？我不是說觸犯任何細小學處的人便不能修習梵行，而是說學處是梵行的基礎，有助修習梵行；著手修習學處的人，戒行便會堅固，戒行便會確立。他能清除各種漏，現生以無比智來體證無漏、心解脫、慧解脫。

“比丘們，修行到一定程度的人，能得一定程度的果位；修行圓滿的人，能得圓滿的果位。我說，修習學處是一定會帶來結果的。”—《增支部》3:88經