依止

The Dhamma and Vinaya impinge in such detail on so many areas of one’s life that no new bhikkhu can be expected to master them in a short time. For this reason, the Buddha arranged for a period of apprenticeship—called nissaya, or dependence—in which every newly ordained bhikkhu must train under the guidance of an experienced bhikkhu for at least five years before he can be considered competent to look after himself.	法與律對一個人生活的許多方面都有非常詳細的影響，以至於不可能指望新比丘能在短時間內掌握它們。因此，佛陀安排了一段學徒期，稱為“nissaya”或“依止”，每一位新出家的比丘必須在有經驗的比丘的指導下修行至少五年，才可以被認為有能力照顧自己。
This apprenticeship has formed the human context in which the practice of the Buddha’s teachings has been passed down for the past 2,600 years. To overlook it is to miss one of the basic parameters of the life of the Dhamma and Vinaya. Thus we will discuss it here first, before going on to the individual training rules of the Pāṭimokkha.	這種學徒期讓佛陀教法薪傳至今已將近二千六百年之久。忽視它就是錯過法與律之生活的基本要素之一。因此，我們先在這裡討論它，然後再討論《波羅提木叉》的個別學處。
Dependence is of two sorts: dependence on one’s preceptor (upajjhāya) and dependence on a teacher (ācariya). The relationships are similar—and in many details, identical—so the following discussion will use the word mentor to cover both preceptor and teacher wherever the pattern applies to both, and will distinguish them only where the patterns differ.	依止有兩種：對戒師的依止（upajjhāya，古譯為和尚）和對教授師的依止（ācariya，古譯為阿闍梨）。這些關係是相似的，並且在許多細節上是相同的，因此下面的討論，遇到二者通用相同的模式時，將使用依止師一詞來涵蓋戒師和教授師，並且僅在模式不同的地方區分戒師與教授師。

Choosing a mentor	選擇依止師
Before ordination, one must choose a bhikkhu to act as one’s preceptor. The Mahāvagga (I.36-37) gives a long list of qualifications a bhikkhu must meet before he can act as a preceptor, while the Commentary divides the list into two levels: ideal and minimal qualifications. A bhikkhu who lacks the minimal qualifications incurs a dukkaṭa if he acts as a preceptor; a bhikkhu who meets the minimal but lacks the ideal qualifications is not an ideal person to give guidance, but he incurs no penalty in doing so.	在受具足戒之前，必須選擇一位比丘作為自己的戒師。《大品》（一.36-37）給出了比丘在能成為戒師之前必須滿足的一長串資格，而《義註》則將該列表分為兩個層次：理想資格和最低資格。缺乏最低資格的比丘，如果他擔任戒師，犯《突吉羅》。達到最低資格但缺乏理想資格的比丘不是給予指導的理想人選，但他擔任戒師不犯戒。
The ideal qualifications: The preceptor should have an arahant’s virtue, concentration, discernment, release, and knowledge and vision of release; and should be able to train another person to the same level of attainment. He should have faith, a sense of shame, a sense of compunction (in the American sense of the term, i.e., an reluctance to do wrong for fear of its consequences), persistence in the practice, and quick mindfulness (according to the Sub-commentary, this means that he is constantly mindful of whatever mental object is before the mind). He should be free of heavy and light offenses, and be possessed of right view. (This last point, the Commentary says, means that he does not adhere to the extremes of eternalism or annihilationism.) He should be competent to tend to a sick pupil or to find someone who will tend to him, and to dispel dissatisfaction in a pupil who wants to leave the celibate life.	理想資格：戒師應有阿羅漢的戒、定、慧、解脫、解脫知見；並且應該能夠訓練他人達到相同的成就。他應該有信心、慚、愧（此詞在美式意義為因害怕後果而不願做錯事）、精進、不失正念（根據《複註》，這意味著他持續地正念於心面前的任何心理對象）。他應不違犯輕重諸戒，並且具足正見。（《義註》說，此處的正見意指不執著常見或斷見這二種極端。）他應該有能力照顧生病的弟子或找到願意照顧他的人，並且在弟子想離開梵行生活而還俗時，消除弟子的不滿。
The Mahāvagga does not say outright that these are ideal, as opposed to minimal, qualifications, but the Commentary offers as proof the fact that one of a pupil’s duties is to try to allay any dissatisfaction that may arise in his preceptor. If all preceptors were arahants, no case of this sort would ever arise and there would be no need to mention it. Thus the Commentary concludes that arahantship, although ideal in a preceptor, is not necessary.	《大品》並沒有直截了當地說，相對於最低資格，這些是理想資格，但《義註》提供了這樣一個事實作為證據：弟子的職責之一是盡力減輕他的戒師可能產生的任何不滿。如果所有比丘都是阿羅漢，這種事就不會發生，也不用提及。因此，《義註》的結論是，阿羅漢果雖然對戒師來說是理想的，但並不是必要的。
The minimal qualifications: The preceptor must be learned and competent. According to the Commentary, this means that he knows enough of the Dhamma and Vinaya to govern a following and is competent enough to know what is and is not an offense. He must also be competent enough to allay, in line with the Dhamma, any anxiety that has arisen in his pupil; must know what is and is not an offense, what is a light offense, what is a heavy offense, and how an offense may be removed. He must have detailed knowledge of both Pāṭimokkhas (the one for the bhikkhus and the one for the bhikkhunīs) and be able to train the pupil in the bhikkhus’ customs (Com.: this means that he knows the Khandhakas), in the basic rules of the chaste life (Sub-com.: he knows both Vibhaṅgas), the higher Dhamma, and the higher Vinaya. He must be able, in line with the Dhamma, to pry his pupil away from a wrong view or to find someone who will help pry him away. And—the most basic requirement—he must have been ordained as a bhikkhu for ten years or more.	最低資格：依止師必須博學且有能力。根據《義註》，這意味著他對法與律有足夠的了解來管理追隨者，並且有足夠的能力知道什麼是犯戒和不是犯戒。他還必須有足夠的能力，按照法，減輕弟子中出現的任何焦慮；必須知道什麼是犯戒，什麼是不犯戒，什麼是輕罪，什麼是重罪，以及懺罪的方法。他必須詳細了解兩部《波羅提木叉》（比丘的一部和比丘尼的一部），並且能夠訓練弟子遵循比丘的習俗（《義註》：這意味著他了解《犍度》），遵循梵行生活的基本戒條（《複註》：他知道兩部《經分別》），更高的法和更高的律。他必須能夠按照法，使弟子遠離邪見，或找到能幫助他脫離邪見的人。而且──最基本的要求──他必須出家為比丘十年或以上。
If, for some reason, the new bhikkhu lives in a separate monastery from his preceptor, he must take dependence under a teacher, whose qualifications are precisely the same as those for a preceptor. Because the Mahāvagga (I.72.1) gives a dukkaṭa for taking dependence under an unconscientious bhikkhu, the new bhikkhu is allowed four to five days to observe his potential teacher’s conduct before taking dependence under him (Mv.I.72.2).	如果因為某些原因，新比丘與戒師住在不同的寺院，他就必須依止一位教授師，而教授師的資格與戒師的資格完全相同。因為《大品》（一.72.1）提到，依止一個不負責任的比丘，犯《突吉羅》，所以新比丘在依止之前可以有四到五天的時間來觀察他潛在的教授師的行為（《大品》.一.72.2）。

Taking dependence	請求依止
Prior to his ordination—and usually, as part of the ceremony itself—the candidate must make a formal request for dependence from his preceptor. The procedure is as follows:	在受具足戒之前——通常是儀式本身的一部分——求具足戒者必須向其戒師提出正式的依止請求。程序如下：
Arranging his upper robe over his left shoulder, leaving his right shoulder bare, he bows down to the preceptor and then, kneeling with his hands palm-to-palm over his heart, repeats the following passage three times:	齊整上衣披於左肩，偏袒右肩，向戒師頂禮，然後跪下，雙手合掌放在胸前，重複以下片段三遍：
Upajjhāyo me bhante hohi,
which means, “Venerable sir, be my preceptor.”	意思是：“尊者，請做我的戒師。”
If the preceptor responds with any of these words—sāhu (very well), lahu (certainly), opāyikaṁ (all right), paṭirūpaṁ (it is proper), or pāsādikena sampādehi (attain consummation (in the practice) in an amicable way)—the dependence has taken hold. Mv.I.25.7 adds that if the preceptor indicates any of these meanings by gesture, that also counts; and according to the Commentary, the same holds true if he makes any equivalent statement.	如果戒師用以下任何一個字來回應：sāhu（很好）、lahu（當然）、opāyikaṁ（好的）、paṭirūpaṁ（這是適當的）或 pāsādikena sampādehi（應以淨信而成就[英文直譯：以友善的方式（在修行中）獲得圓滿]） ——依止就算成立。《大品》.一.25.7補充說，如果戒師透過手勢表明任何這些含義，依止也算成立；根據《義註》，如果他做出任何同等的陳述，依止都算成立。
If, after his ordination, the new bhikkhu needs to request dependence from a teacher, the procedure is the same, except that the request he makes three times is this:	如果新比丘受具足戒後，需要向教授師請求依止，程序是一樣的，只是他提出的三次請求是這樣的：
Ācariyo me bhante hohi; āyasmato nissāya vacchāmi,
which means, “Venerable sir, be my teacher; I will live in dependence on you.” (Mv.I.32.2)	意思是：「尊者，請做我的教授師；我將依止尊者而住。”（《大品》.一.32.2）

Duties	職責
The Mahāvagga (I.25.6; 32.1) states that a pupil should regard his mentor as a father; and the mentor, the pupil as his son. It then goes on to delineate this relationship as a set of reciprocal duties.	《大品》（一.25.6；32.1）指出，弟子應視依止師為父親；依止師應視弟子如兒子。然後，它繼續將這種關係描述為一組互惠的職責。

The pupil’s duties to his mentor	弟子對依止師的職責
The pupil’s duties to his mentor fall into the following five categories:	弟子對其依止師的職責分為以下五類：
1. Attending to the mentor’s personal needs. The Mahāvagga goes into great detail on this topic, giving precise instructions dealing with every conceivable way a pupil can be of service to his mentor. The Vinaya-mukha tries to reduce these duties to a few general principles, but this misses much of what the Mahāvagga has to offer, for the details are what show fine examples of mindfulness in action—the best way to fold a robe, clean a dwelling, and so forth—as well as indications of how one can use this aspect of one’s training to develop sensitivity to the needs of others. Still, the detailed instructions are so extensive that they would overburden the discussion in this chapter, so I have saved them for Appendix X. Here I will simply give them in outline form. The pupil should:	1. 關注依止師的個人需求。《大品》對這個主題進行了非常詳細的闡述，對於弟子為依止師服務的每一種可能的方式都給出了精確的指示。《戒律入口》試圖將這些職責簡化為一些一般原則，但這錯過了《大品》所提供的大部分內容，因為細節是正念在行動中的典範——折疊袈裟、打掃住所等的最佳方法——以及如何利用訓練的這一方面來培養對他人需求的敏感度的指示。儘管如此，詳細的說明是如此廣泛，以至於它們會使本章的討論負擔過重，因此我將它們保存在附錄十中。在這裡，我將簡單地以概要形式給出它們。弟子應該：
a. Arrange his mentor’s toiletries for his morning wash-up.	a. 為他的依止師準備好洗漱用品，供他早上洗漱。
b. Arrange his seat and food for his morning conjey (if he has any) and clean up after he is finished.	b. 安排依止師的座位和早餐的食物（如果有的話），並在餐後清理乾淨。
c. Arrange his robes and bowl for his alms round.	c. 準備依止師入村托缽所需的袈裟與缽。
d. Follow him on his alms round, if the mentor so desires, and take his robes and bowl when he returns.	d. 若依止師需要時，隨從其托缽，回程時，代為攜持袈裟與缽。
e. Arrange his seat and food for his alms meal and clean up afterwards.	e. 安排依止師的座位和托缽所得食物，以及餐後清理乾淨。
f. Prepare his bath. If he goes to the sauna, go with him and attend to his needs.	f. 準備依止師沐浴。如果依止師去蒸汽(桑拿)浴室，弟子應同入，並照料所需。
g. Study the Dhamma and Vinaya from him when he is prepared to teach. (The Mahāvagga describes this as “recitation” and “interrogation.” Recitation, according to the Commentary, means learning to memorize passages; interrogation, learning to investigate their meaning.)	g. 當依止師擬給予教導時，弟子應聽受研學法與律。（《大品》將其描述為「誦」和「問」。根據《義註》，「誦」的意思是學習記憶段落；「問」是學習探究其意義。）
h. Clean his dwelling and other parts of his dwelling complex, such as the restroom and storage rooms, when they get dirty.	h. 當依止師的住所和住所區域的其他部分（例如衛生間和儲藏室）變髒時，進行清掃。
2. Assisting the mentor in any problems he may have with regard to the Dhamma and Vinaya. The Mahāvagga lists the following examples:	2. 協助依止師解決有關法與律的任何問題。《大品》列出了以下例子：
a. If the mentor begins to feel dissatisfaction with the celibate life, the pupil should try to allay that dissatisfaction or find someone else who can, or give him a Dhamma talk.	a. 如果依止師開始對梵行生活感到不滿，弟子應該設法減輕其不滿，或者找其他可以減輕其不滿的人，或者給予他法的開示。
b. If the preceptor begins to feel anxiety over his conduct with regard to the rules, the pupil should try to dispel that anxiety or find someone else who can, or give him a Dhamma talk.	b. 如果戒師開始對自己遵守戒律的行為感到焦慮，弟子應該設法消除其焦慮，或者找其他可以消除其焦慮的人，或者給予他法的開示。
c. If the preceptor begins to hold to wrong views, the pupil should try to pry him away from those views or find someone else who can, or give him a Dhamma talk.	c. 如果戒師開始持有邪見，弟子應該設法規勸他放棄邪見，或者找其他可以規勸他放棄邪見的人，或者給予他法的開示。
d. If the preceptor has committed a saṅghādisesa offense, the pupil should—to the best of his ability—help with the arrangements for penance, probation, and rehabilitation, or find someone else who can.	d. 如果戒師犯了《僧殘》罪，弟子應該盡其所能幫助安排別住（parivāsa）、摩那埵(mānatta)、與出罪(abbhāna)，或找其他可以幫助的人。
e. If the Community is going to carry out a transaction against the mentor, the pupil should try to dissuade them from it. According to the Commentary, this means that he should go to the various members of the Community individually before the meeting and try to dissuade them from going through with the transaction. If he can’t dissuade them, he should try to get them to lessen its severity (say, from banishment to censure). If they are justified in carrying out the transaction, though, he should not object while the meeting is in progress. Once they have carried out the transaction, he should concentrate on helping his mentor behave so that they will rescind the transaction as quickly as possible.	e. 如果僧團要對依止師施行羯磨，弟子應該盡力勸阻他們。根據《義註》，這意味著他應該在僧團集會之前單獨去找僧團的各個成員，並試圖勸阻他們施行羯磨。如果他無法勸阻他們，他應該設法讓他們減輕其嚴重程度（例如，從驅出羯磨減為呵責羯磨）。不過，如果他們有正當理由施行羯磨，他不應該在僧團集會進行中提出反對。一旦羯磨完成，他就應該專注於幫助他的依止師遵從僧團決議守規矩，以便他們盡快解除羯磨。
3. Washing, making, and dyeing the mentor’s robes.	3. 依止師袈裟的洗滌、縫製、染色。
4. Showing loyalty and respect for the mentor.	4. 表現對依止師的忠誠和尊敬。
a. The pupil should neither give nor receive gifts, nor give or receive services to/from others without first obtaining the mentor’s permission. According to the Commentary, others here means people who are on bad terms with the mentor.	a. 未得到依止師的允許之前，弟子不應贈送物品給他人，或接受他人贈送的物品，亦不應奉事他人或接受他人的奉事。根據《義註》，這裡的「他人」意指：與依止師關係不睦的人。
b. The pupil should obtain his mentor’s permission before entering a village, going to a cemetery (to meditate, says, the Commentary), or leaving the district in which they live. The Commentary notes, though, that if the mentor refuses one’s request the first time, one should ask up to two more times, presenting one’s reasons as best one can. If the mentor still refuses, the pupil should reflect on his situation. If staying with the mentor is not helping his education and meditation, and if the mentor seems to want him to stay simply to have someone to look after his (the mentor’s) needs, the pupil is justified in leaving and taking dependence with a new mentor in his new residence.	b. 弟子必須得到依止師的允許之後，才能入村莊、入墓地（《義註》說：去修行）或離開共住的區域。然而，《義註》指出：如果依止師拒絕弟子第一次的請求，弟子應當再請求最多兩次，並儘可能地陳述自己的理由。如果依止師仍然拒絕，弟子應反思自己的情況，如果繼續與依止師共住對自己的教育與修行沒有幫助，而依止師要弟子留下似乎只是因為需要人奉事，如此，弟子有正當理由離開，並在新住處依止新的依止師。
5. Caring for the mentor when he falls ill, not leaving him until he either recovers or passes away (Mv.I.25).	5. 當依止師生病時照顧他，直到他康復或去世時才離開（《大品》.一.25）。
According to the Commentary, a pupil is freed from these duties when he is ill. Otherwise, he should observe all the above duties to his preceptor as long as he is in dependence on him. It adds that the duties in sections 1-3 are incumbent on the pupil even after he is released from dependence, as long as both he and the preceptor are alive and still ordained, although not every Community follows the Commentary on this point.	根據《義註》，弟子生病時可以免除這些職責。否則，只要他依止戒師，他就應該履行對戒師的所有上述職責。它補充說，即使在弟子免除依止之後，只要他和戒師都活著並且仍然是比丘身分，第 1-3 節中的職責也是弟子必須履行的，儘管並非每個僧團都在這一點上遵循《義註》。
As for the duties to one’s teacher, the Commentary lists four types of teachers: the going-forth teacher (the one who gives one the ten precepts during one’s ordination ceremony); the acceptance teacher (the one who chants the motion and proclamations during the ceremony); the Dhamma teacher (the one who teaches one the Pali language and Canon); and the dependence teacher (the one with whom one lives in dependence). With the dependence teacher and Dhamma teacher, one must observe all the above duties only as long as one is living in dependence on him. As for the other two, the Commentary adds that one should observe sections 1-3 as long as both parties are alive and still ordained—although, again, not all Communities follow the Commentary on this point.	至於對教授師的職責，《義註》列舉了四種教授師：出家教授師（受具足戒儀式中，授與十戒者）；羯磨教授師（受具足戒儀式中，宣讀白四羯磨文者）；佛法教授師（教授巴利語和《聖典》者）；以及依止教授師（依止共住者）。對於依止教授師和佛法教授師，只有當弟子依止共住時，才必須履行所有上述職責。至於另外兩者，《義註》補充說，只要雙方都活著並且仍然是比丘身分，就應該履行第 1-3 節——儘管並非所有僧團都在這一點上遵循《義註》。
The Commentary adds that if the mentor already has a pupil performing these duties for him, he may inform his remaining pupils that they need not take them on. This exempts them from having to observe them. If he neglects to do this, the pupil who is performing the duties may inform his fellows that he will take responsibility for looking after the mentor. This also exempts them. Otherwise, they incur a dukkaṭa for every duty they neglect to perform.	《義註》補充說，如果依止師已經有一名弟子對他履行這些職責，他可以告訴其餘的弟子不需要履行這些職責。這豁免他們不必履行它們。如果依止師疏忽沒有這樣做，履行職責的弟子可以通知他的同伴，他將負責照顧依止師。這也豁免了他們的職責。否則，他們會因疏忽履行的每一項職責而犯一次《突吉羅》。

The mentor’s duties to his pupil	依止師對弟子的職責
1. Furthering the pupil’s education, teaching him the Dhamma and Vinaya through recitation, interrogation, exhortation, and instruction.	1. 促進弟子的教育，透過念誦、質問、勸誡和教導來教授他們法與律。
2. Providing requisites for the pupil. If the pupil lacks any of his basic requisites, and the mentor has any to spare, he should make up the lack.	2. 為弟子提供必需品。如果弟子缺乏基本必需品，而依止師有餘，依止師就應該補足所缺。
3. Attending to the pupil’s personal needs when he is ill, performing the services mentioned in section 1 under the pupil’s duties to his mentor.	3. 在弟子生病時照顧其個人需求，根據「弟子對依止師的職責」，履行第 1 節中提到的服務。
4. Assisting the pupil in any problems he may have with regard to the Dhamma and Vinaya, performing the services mentioned in section 2 under the pupil’s duties to his mentor.	4. 協助弟子解決有關法與律的任何問題，根據「弟子對依止師的職責」，履行第 2 節中提到的服務。
5. Teaching the pupil how to wash, make, and dye robes. If for some reason the pupil is unable to handle these skills, the mentor should try to find some way to get these tasks done.	5. 教導弟子如何洗滌、縫製和染色袈裟。如果因為某些原因弟子無法處理這些技能，依止師應該嘗試找到某種方法來完成這些任務。
6. Caring for the pupil when he falls ill, not leaving him until he either recovers or passes away (Mv.I.26).	6. 當弟子生病時照顧他，直到他康復或去世時才離開（《大品》.一.26）。
According to the Commentary, the preceptor, going-forth teacher, and acceptance teacher must observe these duties toward the pupil as long as both parties are alive and still ordained. As for the Dhamma and dependence teachers, they must observe these duties only as long as the pupil is living with them.	根據《義註》，只要戒師、出家教授師、羯磨教授師在世且仍然是比丘身分，就必須履行對弟子的這些職責。至於佛法教授師和依止教授師，只有在與弟子共住時才必須履行這些職責。

Dismissal	擯出
If the pupil does not observe his duties to his mentor, the mentor is empowered to dismiss him. In fact, if the pupil deserves dismissal, the mentor incurs a dukkaṭa if for some reason he does not dismiss him, just as he would for dismissing a pupil who did not deserve it (Mv.I.27.5-8). The grounds for dismissal are any of the following five:	如果弟子不履行對依止師的職責，依止師有權擯出之。事實上，如果弟子應該被擯出，那麼依止師如果出於某種原因不擯出他，就會犯《突吉羅》，同樣地，如果依止師擯出不應受擯出的弟子，也是犯《突吉羅》。（《大品》.一.27.5-8）。有下列五種情形之一的，予以擯出：
The pupil has no affection for his mentor—i.e., he shows him no kindness.	弟子對依止師沒有感情－也就是說，他沒有向依止師表現出親切。
He has no faith in his mentor—i.e., he does not regard him as an example to follow.	他對依止師沒有信心－也就是說，他不把依止師視為學習的榜樣。
He has no shame in front of his mentor—i.e., he openly disregards the training rules in his mentor’s presence.	他在依止師面前毫無羞恥感－也就是說，在依止師面前公然無視學處。
He has no respect for his mentor—i.e., he does not listen to what the mentor has to say and openly disobeys him.	他不尊重依止師－也就是說，不聽依止師的話，公然違抗依止師。
He is not developing under his mentor—the Commentary translates developing here as developing a sense of good will for his mentor, but it could also mean developing in his general education and practice of the Dhamma and Vinaya.	他在依止師的指導下無所提昇－《義註》將這裡的「提昇」翻譯為對依止師培養善意感，但這也可能意指在通識教育和法與律修行中的提昇。
The Vinaya-mukha notes that the mentor should reflect on his own conduct before dismissing such a pupil. If he has done anything that would give the pupil valid reason for losing affection, etc., he should first correct his own conduct. Only after reflecting that there is no longer anything in his own conduct that would give the pupil valid reason to disregard him should he go ahead with the dismissal.	《戒律入口》指出，依止師在擯出這樣的弟子之前應該反省自己的行為。如果他做了任何會讓弟子有正當理由失去感情等的事情，他應該先糾正自己的行為。只有在反思自己的行為，在自己的行為裡不再有任何正當理由讓弟子不尊重他之後，他才可以去擯出弟子。
The Mahāvagga mentions each of the following statements as a valid means of dismissal: “I dismiss you.” “Don’t come back here.” “Take away your robes and bowl.” “Don’t attend to me.” It also states that if the mentor makes any of these meanings known by gesture—e.g., he evicts the pupil from his quarters and throws his robes and bowl out after him—that also counts as a valid means of dismissal (Mv.I.27.2). The Commentary to Mv.I.32 adds that any statement conveying the same basic meaning as those above would count as well.	《大品》提到以下每一種說法都是有效的擯出方式：“我擯出你。” “不要回到這裡。” “把你的袈裟和缽拿走。” “別侍奉我。” 它還指出，如果依止師通過手勢使任何這些含義為人所知－例如，他將弟子從他的住處中趕出來，並在他身後扔出他的袈裟和缽－這也算作擯出的有效方式（《大品》.一.27.2）。《大品》.一.32的《義註》補充說，任何傳達與上述相同基本含義的聲明也將被視為有效。
Once a pupil has been dismissed, his duty is to apologize. If he doesn’t, he incurs a dukkaṭa (Mv.I.27.3). Once the pupil has apologized, the mentor’s duty is to forgive him (Mv.I.27.4). If, however, he sees that the pupil is still unconscientious, he should not take him back, for a mentor who takes on an unconscientious pupil incurs a dukkaṭa (Mv.I.72.1). Thus the mentor may, if he sees fit, inflict a non-physical punishment on the pupil before taking him back on the original footing, to make sure that he has actually seen the error of his ways. An example of such punishment, mentioned in the Vinaya-mukha, is simply asking to wait to observe the pupil’s behavior for a while to test whether his apology is sincere.	一旦弟子被擯出，他的職責就是道歉。如果他不這樣做，他犯《突吉羅》（《大品》.一.27.3）。一旦弟子道歉，依止師的職責就是原諒他（《大品》.一.27.4）。然而，如果他看到弟子仍然不負責任，他就不應該把他帶回去，因為依止師收下一個不負責任的弟子會犯《突吉羅》（《大品》.一.72.1）。因此，依止師可以在他認為合適的情況下，在重新接受弟子之前對弟子進行非肉體的懲罰，以確保他確實看到了自己的錯誤。《戒律入口》中提到的這種懲罰的一個例子，就是要求等待觀察弟子的行為一段時間，以測試他的道歉是否真誠。
The Commentary to Mv.I.32 recommends that if the mentor refuses to forgive the pupil, the latter should try to get other bhikkhus in the monastery to intercede for him. If that doesn’t work, he should go stay in another monastery and take dependence under a senior bhikkhu there who is on congenial terms with the mentor, in hopes that the mentor will take this as a sign of the pupil’s good intentions and will eventually grant his forgiveness. If for some reason the pupil cannot stay at that other monastery, he may return to his original monastery and take dependence under another teacher.	《大品》.一.32的《義註》建議，如果依止師拒絕寬恕弟子，弟子應該嘗試讓寺院中的其他比丘為他求情。如果不行的話，他應該去另一座寺院，在那裡依止一位與依止師關係融洽的長老比丘，希望依止師以此為弟子善意的表徵，最終會給予他寬恕。如果由於某種原因，弟子不能留在其他寺院，他可以返回原來的寺院，並依止於另一位教授師。

Dependence lapses	依止失效
Mv.I.36.1 says that if a pupil is staying in dependence with his preceptor, the dependence lapses in any of the following scenarios:	《大品》.一.36.1說，如果弟子正在依止其戒師，則在以下任何情況下，依止就會失效：
He leaves. According to the Commentary, this means that he moves from the monastery, and that dependence lapses regardless of whether he gives notice of his move. The Sub-commentary adds that “moving” here can mean even spending one night outside the monastery, and that dependence lapses regardless of whether he plans to return.	他離去。根據《義註》，這意指他離開了寺院，無論他是否通知他離去，此依止都會失效。《複註》補充說，「離去」在此甚至可意指在寺院外過一夜，無論他是否打算返回，此依止都會失效。
He disrobes.	他還俗。
He dies.	他死亡。
He goes over to another side—according to the Commentary, this means that he joins another religion.	他歸依外道－根據《義註》，這意味著他加入了另一個宗教。
In all of the above cases, the commentaries interpret “he” as referring to the preceptor, although it would seem to refer to the pupil as well. This would fit with the passages from the Mahāvagga, to be mentioned below, that refer to a new bhikkhu on a journey as not being in dependence. In such cases, the new bhikkhu is most likely the one who has left the preceptor, and his leaving is what has caused the dependence to lapse.	在所有上述情況中，《義註》將「他」解釋為指戒師，儘管「他」似乎也可以指弟子。這與下面要提到的《大品》中的段落相吻合，這些段落提到旅途中的新比丘是沒有依止的。在這種情況下，新比丘很可能是離開了戒師的人，而他的離去導致了依止的失效。
He gives a command. This is the one alternative where “he” clearly refers only to the preceptor. The Commentary to Mv.I.34 interprets command here as dismissal, as discussed above, but also as including cases where the preceptor sees that the pupil qualifies to be released from dependence (see below) and tells him so.	他下命令。這是「他」明確地僅指戒師。《大品》.一.34的《義註》將這裡的命令解釋為擯出，如上所述，但也包括戒師認為弟子有資格解除依止的情況（見下文）而告訴他解除依止。
In each of these cases, a pupil who is not yet released from dependence must find someone else to take dependence under on that very day, except in the following instances (taken from the Commentary):	在上述每種情況下，尚未解除依止的弟子必須在當天找到其他人來依止，但以下情況除外（摘自《義註》）：
—The preceptor leaves, saying that he will be away only for a day or two, and that the pupil need not ask anyone else for dependence in the meantime. If the preceptor’s return is delayed, he should send word to his pupil, saying that he still intends to come back. If, however, the pupil receives word from his preceptor that the latter no longer intends to return, he should immediately look for a teacher under whom to take dependence.	—戒師離去時說，他只離開一兩天，而弟子在此期間不必向任何人尋求依止。如果戒師延遲歸返，他應該傳話給弟子，說他還要回來。然而，如果弟子接到來自戒師的訊息，知道戒師已經不打算回來，他應該立即尋找一位教授師來依止。
—The preceptor leaves, and the only other senior bhikkhu in the monastery is one whom the pupil does not know well. In this case, the pupil is allowed four or five days to observe the senior bhikkhu’s behavior (as mentioned above) before requesting dependence from him. If, though, the pupil already knows the senior bhikkhu well enough to feel confident in his conduct, he should take dependence with him on the day of his preceptor’s departure.	—戒師離去後，寺院裡唯一一位長老比丘，弟子並不熟悉。在這種情況下，弟子可以在請求依止長老比丘之前，有四五天的時間來觀察長老比丘的行為（如上所述）。然而，如果弟子已經足夠了解這位長老比丘，對他的行為充滿信心，那麼他應該在他的戒師離開的那天依止他。
If the pupil is staying in dependence on a teacher, the dependence can lapse for any of six reasons. The first five are identical with those above, although even the Commentary states that “he leaves,” the first reason, applies not only to cases where the teacher leaves but also to cases where the pupil leaves. The sixth reason is:	如果弟子依止的是教授師，此依止可以因為六個原因中的任何一個而消失。前五個與上面相同，儘管《義註》中也指出第一個原因中的「他離去」，不僅適用於教授師離去的情況，也適用於弟子離去的情況。第六個原因是：
The pupil rejoins his preceptor. The Commentary explains this by saying that, in effect, the pupil’s original dependence on his preceptor always overrides his dependence on a teacher. If the pupil happens to see his preceptor and recognize him, or to hear and recognize his voice—even if they just happen to pass on the street—his dependence on his teacher automatically lapses, and his dependence on his preceptor is reinstated. If he then returns to live with his teacher, he must ask for dependence from the teacher all over again.	弟子會遇戒師。《義註》解釋說，實際上，弟子最初與戒師的依止總是高於他與教授師的依止。如果弟子碰巧看到他的戒師並認出他，或者聽到並認出他的聲音——即使他們只是碰巧在街上經過——弟子與教授師的依止自動失效，而他對戒師的依止則會恢復。如果他回到教授師那裡住，他必須重新向教授師請求依止。
The Vinaya-mukha objects to this judgment, saying that “rejoins the preceptor” should refer to the pupil’s actually living with the preceptor, either in another monastery or in the same monastery where the teacher lives. This, however, is an area where different Communities differ in their interpretation, and the wise policy is to follow the interpretation of the Community in which one lives.	《戒律入口》反對此判斷，認為「會遇戒師」應指弟子實際上與戒師共住，無論是在另一寺院，或是與教授師居住的同一寺院。然而，不同的僧團對此有不同的解釋，明智之舉是遵循個人所居住的僧團的解釋。

Temporary exemption from dependence	暫時免除依止
Normally a junior bhikkhu is required to live in dependence under a mentor at all times. However, Mv.I.73 allows him not to take dependence when living in any of the following situations if no qualified bhikkhu is available as a mentor:	通常，低戒臘比丘必須始終在依止師的指導下生活。然而，《大品》.一.73允許在下列情況下，如果沒有合格的比丘可作依止師，他可以不必依止：
He is on a journey.	他在旅行途中。
He is ill.	他生病
He is caring for an ill person who has requested his help (§).	他正在照顧一位請求他幫助的病人 (§)。
He is living alone in the wilderness, meditating comfortably, intending to take dependence if a qualified mentor comes along.	他獨自生活在森林中，修行得很安穩，如果有一位合格的依止師出現，他打算依止。
The Commentary, in discussing these allowances, makes the following points:	《義註》在討論這些開緣時，提出以下幾點：
A bhikkhu on a journey is said to have no mentor available if no qualified senior bhikkhu is traveling with him. In other words, the fact that he happens to pass by a monastery containing a qualified mentor does not mean that a mentor is available, and he is allowed to continue traveling without taking dependence. If, however, he spends the night in a place where he has taken dependence before, he should take dependence on the day of his arrival. If he reaches a place where he has never been before and plans to spend only two or three days, he need not take dependence; but if he plans to spend a week, he must. If the senior bhikkhu he requests dependence from says, “What’s the use of taking dependence for only a week?” that exempts him from this requirement.	比丘在旅途中，如果沒有合格的長老比丘與之同行，稱為沒有依止師。換句話說，他碰巧經過有一位合格的依止師的寺院，這並不意味著有依止師，他可以繼續旅行而無需依止。然而，如果他在以前已經依止的地方過夜，他應該在到達的那天開始依止。如果他到了一個從未去過的地方，只打算待兩三天，就不必依止；但如果他打算待一周，他就必須依止。如果他請求依止的長老比丘說：“只依止一周有什麼用呢？” 這使他免除依止的要求。
As for the bhikkhu living alone in the wilderness, the Commentary says that “meditating comfortably” means that his tranquility and insight meditation are going smoothly. For some reason, though, it says that this allowance applies only to bhikkhus whose meditation is at a tender stage and might deteriorate if they were to leave the wilderness; if a bhikkhu has attained any of the noble attainments—beginning with stream-entry—he may not make use of this allowance. Why the Commentary limits the allowance in this way, it doesn’t say.	對於獨居森林的比丘，《義註》說，「修行得很安穩」是指他的止觀禪修進行得順利。然而，出於某種原因，它說這項開緣只適用於禪修處於幼嫩階段的比丘，如果離開森林，禪修可能會惡化。如果比丘已經證得任何聖果－從入流開始－他就不能使用這項開緣。《義註》並沒有說為何如此限制開緣的理由。
At any rate, once the month before the Rains-residence (vassa) arrives and no suitable mentor appears, the junior bhikkhu must leave his wilderness abode and look for a place with a suitable mentor under whom he can take dependence for the Rains.	無論如何，一旦到了雨安居（vassa）前的那一個月，沒有合適的依止師出現，低戒臘比丘就必須離開他的森林住所，尋找一個有合適依止師的地方，他可以在雨安居時依止之。

Release from dependence	解除依止
According to Mv.I.53.4, a bhikkhu may be released from dependence after he has been ordained for five years, on the condition that he be experienced and competent. If he is not yet experienced and competent, he must remain under dependency until he is. If he never becomes experienced and competent, he must remain in dependence for his entire life as a bhikkhu. The Commentary adds that, in the last case, if he cannot find a competent experienced bhikkhu who is senior to him, he must take dependence with a competent, experienced bhikkhu who is his junior.	根據《大品》.一.53.4，受具足戒五年後，比丘可以解除依止，條件是他必須賢能通達。如果他還沒有賢能通達，他就必須保持依止，直到他賢能通達。如果他一直無法變得賢能通達，他作為比丘的一生就必須保持依止。《義註》補充說，必須終身依止的比丘，如果找不到賢能通達的上座比丘，他就必須依止賢能通達的下座比丘。
To be considered competent and experienced enough to deserve release from dependence, a bhikkhu must meet many of the same general qualifications as those for a mentor, except that he need not possess the competence to look after a pupil, and the minimum number of years he needs as a bhikkhu is five. None of the texts divide the qualifications here into ideal and minimal qualifications, as they do for the mentor, but it seems reasonable that the same division would apply here as well. This would give us the following list:	為了被認為有足夠的賢能通達，得以解除依止，比丘必須滿足許多與依止師相同的一般資格，除了他不需要具備照顧弟子的能力，以及做為比丘最少五年。沒有任何文本像依止師一樣，將這裡的資格分為理想資格和最低資格，但同樣的劃分也適用於這裡似乎是合理的。於是我們得以條列如下文：
The ideal qualifications: The bhikkhu should have an arahant’s virtue, concentration, discernment, release, and knowledge and vision of release. He should have faith, a sense of shame, compunction, persistence in the practice, and quick mindfulness. He should be free of heavy and light offenses, and possess right view.	理想資格：比丘應具備阿羅漢的戒、定、慧、解脫、解脫知見。他應該有信心、慚、愧、精進、不失正念。他應無重、輕諸罪，並且具足正見。
The minimal qualifications: The bhikkhu must be learned and intelligent, knowing both Pāṭimokkhas in detail, understanding what is and is not an offense, what is a light offense, what is a heavy offense, and how an offense may be removed. And—the most basic requirement—he must have been ordained as a bhikkhu for at least five years (Mv.I.53.5-13).	最低資格：比丘必須博學且聰慧，嫻熟通達二部《波羅提木叉》，了解什麼是犯戒，什麼是不犯戒，什麼是輕罪，什麼是重罪，以及如何懺罪。而且──最基本的要求──他必須受具足戒為比丘至少五年（《大品》.一.53.5-13）。
The Commentary to Mv.I.53, in explaining learned, refers to the definition of the term given by the Commentary to Pc 21, which says that a learned bhikkhu must have memorized:	《大品》.一.53的《義註》在解釋「博學」時，參考了《波逸提》二一的《義註》給出的術語定義，它說博學的比丘必須背誦：
Both Pāṭimokkhas (for the bhikkhus and bhikkhunīs).	兩部《波羅提木叉》（比丘和比丘尼）。
The Four Bhāṇavāras—a set of auspicious chants that are still regularly memorized in Sri Lanka as the Mahā-parit poṭha.	四種誦分（Bhāṇavāra）－一套吉祥的唸誦，在斯里蘭卡稱為 Mahā-parit poṭha 並仍然固定被背誦。
A discourse that is helpful as a guide for sermon-giving. (The Commentary lists as examples the Mahā-Rāhulovāda Sutta (MN 62), the Andhakavinda Sutta (AN 5:114), and the Ambaṭṭha Sutta (DN 3).)	有助於作為講經說法依據的經典。（《義註》列舉了《大教誡羅睺羅經》（《中部》62經）、《闇陀迦頻陀經》（《增支部》5:114經）和《阿摩晝經》（《長部》3經）作為例子。）
Three kinds of anumodanā (rejoicing in the merit of others) chants: for meals; for auspicious merit-making ceremonies, such as blessing a house; and for non-auspicious ceremonies, i.e., any relating to a death.	三種迴向祝福的唸誦（隨喜他人的功德）：用餐；吉祥做功德儀式，例如為房子加持；以及非吉祥儀式，意即任何與死亡有關的。
The Commentary adds that he must also know the rules for such Community transactions as the Pāṭimokkha recitation and the Invitation at the end of the Rains-residence, and be acquainted with themes for tranquility and insight meditation leading to arahantship.	《義註》補充說，他還必須了解諸如《波羅提木叉》念誦和雨安居結束時自恣等僧團羯磨的規則，並熟悉趨證阿羅漢果的止觀禪修的主題。
This definition of learned is not universally accepted, and some traditions have reworked it. As this is another area where different Communities have different interpretations, the wise policy is to adhere to the practice followed in one’s Community, as long as it follows the basic requirements in the Canon, mentioned above.	在此「博學」的定義並未普遍地被接受，一些傳統對其進行了修改。由於這是另一個不同僧團有不同解釋的領域，明智之舉是秉承自己僧團所遵循的實踐，只要它遵循上述《聖典》中的基本要求即可。
Once a pupil has been released from dependence, the Commentary states that he need no longer perform the duties mentioned in sections 4 and 5 under the pupil’s duties to his mentor.	一旦弟子解除依止，《義註》指出，他不再需要履行第 4 節和第 5 節中提到的弟子對其依止師的職責。

Return to dependence	回歸依止
The Cullavagga (I.9-12) states that a bhikkhu released from dependence may be forced, by a Community transaction—called either a demotion transaction (niyasa-kamma) or a dependence transaction (nissaya-kamma)—to return to dependence if his conduct is so bad as to warrant it. The qualifying factors are:	《小品》（一.9-12）指出，解除依止的比丘可以透過僧團羯磨（稱為降級羯磨（niyasa-kamma）或依止羯磨（nissaya-kamma））被迫回歸依止，如果他的行為是如此惡劣，以至於有必要這樣做。符合條件要素是：
He is ignorant and inexperienced.	他愚癡、暗昧。
He is indiscriminately full of offenses (§).	他任意地一直犯戒 (§)。
He lives in unbecoming association with lay people.	他與在家眾的交往不恰當。
If these factors apply to a bhikkhu to the extent that the Community is “fed up with granting him probation, sending him back to the beginning, imposing penance, and rehabilitating him”—these terms refer to the procedures for dealing with a bhikkhu who has committed repeated saṅghādisesa offenses (see Chapter 5)—then the Community is justified in imposing a demotion (or dependence) transaction (see BMC2, Chapter 20). This is similar to a “further punishment” transaction, to be discussed in Chapter 11 of this volume, and carries the same penalties with the additional penalty that the bhikkhu must live in dependence under a mentor as long as the transaction is in effect. If he mends his ways to the Community’s satisfaction, they may rescind the transaction and return his independence.	如果這些要素適用於一位比丘，以至於僧團「厭倦了給予他別住、本日治、摩那埵、以及出罪」——這些術語指的是一個比丘屢次犯下《僧殘》罪的處理程序。（見第五章）－那麼僧團就有理由實施降級（或依止）羯磨（見《佛教修道準則第二冊》第二十章）。這類似於本書第十一章將要討論的「覓罪相」羯磨，具有相同的懲罰，但多了額外的懲罰是，只要羯磨有效，比丘就必須依止其依止師而住。如果他改正自己的方式讓僧團滿意，僧團可解除羯磨並恢復他的獨立。
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As mentioned above, the Commentary states that regardless of whether a pupil is under dependence or released from it, he is still expected to observe certain duties to his preceptor—and his preceptor, certain duties to him—as long as both are alive and ordained. This is in line with the fact that they are always to regard each other as father and son: The preceptor is to take a continuing interest in his pupil’s welfare, and the pupil is to show his continuing gratitude for the initiation his preceptor has given him into the bhikkhu’s life.	如上所述，《義註》指出，無論弟子是依止中還是解除依止，他仍然應該履行對他的戒師的某些職責－而他的戒師也對他履行某些職責－只要他們都在世且是比丘身分。這符合他們始終將彼此視為父子的事實：戒師應持續關注弟子的福利，而弟子則應對他的戒師給予他進入比丘生活的啟蒙表示持續的感激之情。