還俗

The first rule in the Pāṭimokkha opens with the statement that it—and, by extension, every other rule in the Pāṭimokkha—applies to all bhikkhus who have not disrobed by renouncing the training and returning to the lay life. Thus the Vibhaṅga begins its explanations by discussing what does and does not count as a valid act of disrobing. Because this is, in effect, the escape clause for all the rules, I am discussing it first as a separate chapter, for if a bhikkhu disrobes in an invalid manner, he still counts as a bhikkhu and is subject to the rules whether he realizes it or not. If he then were to break any of the pārājika rules, he would be disqualified from ever becoming a bhikkhu again in this lifetime. 《波羅提木叉》的第一條戒條一開始就聲明，它——以及由此推及的《波羅提木叉》中的所有其他戒條——適用於所有尚未還俗捨戒，回到在家生活的比丘。因此，《經分別》透過討論什麼算是有效及無效的還俗行為來開始其解釋。因為這實際上是所有戒條的豁免條款，所以我首先將其作為一個單獨的章節來討論，因為如果比丘以無效的方式還俗，他仍然算是比丘，並且無論他是否意識到，他仍然受到戒條的約束。如果他違反任何《波羅夷》戒條，他這一生將失去再次成為比丘的資格。
To disrobe, a bhikkhu with firm intent states in the presence of a witness words to the effect that he is renouncing the training. The validity of the act depends on four factors: 為了還俗，一位比丘帶著堅定的意圖在見證人面前聲明他捨戒。該行為的有效性取決於四個因素：
  1. The bhikkhu’s state of mind.
  1. 比丘的精神狀態。
  1. His intention.
  1. 他的意圖。
  1. His statement.
  1. 他的聲明。
  1. The witness to his statement.
  1. 他的聲明的見證人。
State of mind 精神狀態
The bhikkhu must be in his right mind. Any statement he makes while insane, delirious with pain, or possessed by spirits does not count. 比丘的心必須精神正常，神智清醒。他在精神錯亂、因痛苦而發狂神智不清，或被附身時所說的任何言語都不算數。
Intention 意圖
He must seriously desire to leave the Community. If, without actually intending to disrobe, he makes any of the statements usually used for disrobing, it does not count as an act of disrobing. For example, if he makes the statement in jest or is telling someone else how to disrobe, the fact that he mentions the words does not mean that he has disrobed. Also, if he is forced against his will to make a statement of disrobing, or if he says one thing and means something else—e.g., he makes a slip of the tongue—that too does not count. 他必須認真嚴肅地渴望離開僧團。如果他實際上並沒有打算還俗，但做出了任何通常用於還俗的陳述，則不算是還俗行為。例如，如果他是開玩笑地說出這樣的話，或是在告訴別人如何還俗，那麼他提到這些話並不代表他已經還俗了。此外，如果他被迫違背自己的意願做出還俗聲明，或者如果他說的是一樣，意思是另一樣——例如，他失言了——那也不算數。
The statement 聲明
The Vibhaṅga lists a wide variety of statements that one may use to renounce the training, following two basic patterns. The first pattern follows the form, “I renounce x,” where x may be replaced with the Buddha, the Dhamma, the Saṅgha, the training, the discipline (vinaya), the Pāṭimokkha, the celibate life, one’s preceptor, one’s teacher, one’s fellow bhikkhus, or any equivalent terms. Variants on this pattern include such statements as, “I am tired of x,” “What is x to me?” “X means nothing to me,” or “I am well freed of x.” The second pattern follows the form, “Consider me to be y,” where y may be replaced with a householder, a lay follower, a novice, a member of another sect, an adherent of another sect, or any other equivalent term. 《經分別》列出了可以用來捨戒的各種聲明，遵循兩種基本模式。第一個模式遵循「我放棄 x」的形式，其中 x 可以用佛、法、僧、訓練、戒律（vinaya）、《波羅提木叉》、梵行生活、戒師、教授師、同儕比丘，或任何同等的術語。這種模式的變體包括諸如“我厭倦了 x”、“x 對我來說是什麼？”之類的陳述。 “X 對我來說毫無意義”，或者“我已經擺脫了 x”。第二種模式遵循「視我為 y」的形式，其中 y 可以替換為居士、在家信眾、沙彌、另一個教派的成員、另一個教派的信徒或任何其他等效術語。
The Vibhaṅga stipulates that the statement not be put in the conditional tense—or, in terms of English grammar, the subjunctive mood—(“Suppose I were to renounce the training”). Nor should it be expressed as a wish (“If only I were to renounce the training (§)”; “May I renounce the training (§)”) or as a question (“Should I renounce the training?” (§—reading apāhaṁ with the Burmese and PTS editions)). The Commentary further stipulates that the “x” statements must be in the present tense. Thus to say, “I have renounced the training,” or “I will renounce the training,” would not be a valid statement of disrobing. 《經分別》規定，該聲明不能使用條件時態，或用英語文法來說，虛擬語氣（「假設我要捨戒」）。它也不應該表達為願望（“如果我捨戒（§）”；“我可以捨戒（§）”）或問句（“我應該捨戒嗎？”（§—緬甸和PTS版本拼讀為 apāhaṁ ））。《義註》進一步規定，「x」聲明必須採用現在式。因此，「我已經捨戒」或「我將捨戒」並不是有效的還俗聲明。
The witness 見證人
The witness must be a human being in his or her right mind, and must understand what the bhikkhu says. This rules out the legendary practice of bhikkhus who disrobe by taking a Buddha image as their witness, or who disrobe in front of a Bodhi tree on the assumption that the tree deva counts. 見證人必須是個精神正常，神智清醒的人，並且必須理解比丘所說的話。這就排除了傳說中比丘以佛像為見證還俗的做法，或是以為樹神做見證在菩提樹前還俗也算數。
These four factors cover all that is absolutely necessary for an act of disrobing to be valid. However, each of the different national traditions has developed a set of formal ceremonies to surround the act—such as making a final confession of all one’s offenses and reciting the passage for reflection on one’s past use of the four requisites—to give psychological weight to the occasion and to help minimize any remorse one might feel afterwards. 這四個因素涵蓋了使還俗行為有效，絕對必要的所有因素。然而，每個不同的民族傳統都制定了一套圍繞此行為的正式儀式－例如對自己的所有犯戒進行最後的懺罪，並背誦一段經文以反思過去對四個必需品的使用－以給予此場合心理上的重視，並幫助盡量減少事後可能感到的懊悔。
Because disrobing is a serious act with strong consequences for one’s mental and spiritual well being, it should be done only after due consideration. Once a bhikkhu decides that he does want to disrobe, he would be wise to follow not only the stipulations given in the texts but also any additional customs observed in his particular Community, as a sign to himself and to others that he is acting seriously and with due respect for the religion, for the Community, and for himself. 因為還俗是一種嚴肅的行為，會對一個人的心理和精神的幸福安康產生強烈後果，所以只有在經過適當考慮後才應該這樣做。一旦比丘決定他確實想要還俗，他應該明智地不僅遵守文本中給出的規定，而且還要遵守他的特定僧團中所奉行任何額外習俗，作為對他自己和他人的表明，顯示他正在嚴肅行事，並對宗教、僧團和他自己給予應有的尊重。