第九 寶品

Nine: The Valuable Chapter 第九 寶品
83 八十三
Should any bhikkhu, unannounced beforehand, cross the threshold of a consecrated noble king’s (sleeping chamber) from which the king has not left, from which the valuable (the queen) has not withdrawn, it is to be confessed.
如果任何比丘，未經事先通知，跨過神聖高貴國王（寢宮）的門檻，而國王尚未離開，寶貴（王后）也尚未撤離，波逸提。
“As he was sitting to one side, King Pasenadi of Kosala said to the Blessed One, ‘It would be good, venerable sir, if the Blessed One would appoint a bhikkhu to teach Dhamma in our harem’…. So the Blessed One addressed Ven. Ānanda, ‘In that case, Ānanda, go teach Dhamma in the king’s harem.’
「他坐在一旁時，拘薩羅國波斯匿王對世尊說：『大德，如果世尊能指派一位比丘到我們後宮說法，那就太好了…』於是世尊對阿難尊者說：『既然如此，阿難，你去國王的後宮說法吧。』
“Responding, ‘As you say, venerable sir,’ Ven. Ānanda entered the king’s harem time and again to teach Dhamma. Then (one day) Ven. Ānanda, dressing early in the morning, taking his bowl and (outer) robe, went to King Pasenadi’s palace. At that time King Pasenadi was lying on a couch with Queen Mallikā. Queen Mallikā saw Ven. Ānanda coming from afar and, on seeing him, got up hurriedly. Her cloth of burnished gold slipped off. Ven. Ānanda turned around and went back to the monastery.”
「尊者阿難答道：『如你所說，大德。』尊者阿難多次進入國王的後宮說法。後來（有一天），尊者阿難清晨著裝，帶著他的缽和（外）衣，前往波斯匿王的宮殿。當時，波斯匿王正與摩利王后躺在臥榻上。摩利王后遠遠地看見阿難尊者走過來，便急忙起身，金光閃閃的衣袍滑落下來。阿難尊者轉身返回了寺院。」
The factors for the full offense here are two: object and effort. 構成完全違犯的因素有二：對象和努力。
Object 對象
A king—a consecrated (“crowned” in Western terms) member of the noble warrior class, pure in his lineage through the past seven generations—is in his sleeping chamber with his queen. Sleeping chamber means any place where his bed is prepared, even if it is outside, surrounded only by a curtain or screen wall (as was the custom on royal excursions in those days, a custom often depicted in murals on the walls of Thai temples). 一位國王——一位神聖（用西方術語來說是「加冕」）的貴族武士階層[譯註:剎帝利]成員，其血統在過去七代中保持純正——正與他的王后在他的寢宮中。寢宮指的是任何鋪好床的地方，即使是在室外，僅用帷幔或屏風牆圍起來（就像當時皇家出遊時的習俗一樣，這種習俗經常在泰國寺廟牆壁上的壁畫中描繪）。
Effort 努力
If, unannounced, one steps over the threshold of the sleeping chamber with one foot, the penalty is a dukkaṭa; when both feet are over the threshold, a pācittiya. Perception as to whether one has been announced is not a mitigating factor here (see Pc 4). 若未經通知，單腳踏入寢室門檻，懲罰是《突吉羅》；若雙腳踏入門檻，懲罰是《波逸提》。在此，是否已事先通知的感知在此並非減輕懲罰的因素（參見《波逸提》四）。
Non-offenses 不犯
There is no offense if— 不構成犯戒，如果——
one has been announced,
已通知，
the king is not a member of the noble warrior class or has not been consecrated,
國王並非貴族武士階級[譯註:剎帝利]成員，或者沒有接受過加冕儀式，
either the king or the queen has left the sleeping chamber, or
國王或王后離開了寢宮，或者
the room is not a sleeping chamber.
該房間不是寢宮。
Obviously, there is little chance that a bhikkhu will break this rule at present. However, in the course of formulating the rule, the Buddha mentioned ten dangers for a bhikkhu who enters the king’s inner palace even at the king’s request, and some of these dangers still apply to any situation in which a bhikkhu is on familiar terms with a person of influence, royal or not: 顯然，目前比丘違反此戒條的可能性很小。然而，佛陀在制定此戒條時，曾提及比丘即使應國王之邀進入國王內宮，也會面臨十種危險。其中一些危險至今仍然適用於比丘與有影響力的人物（無論是否為王室成員）關係密切的任何情況：
1) “‘There is the case where the king is on a couch together with the queen. A bhikkhu enters there. Either the queen, seeing the bhikkhu, smiles; or the bhikkhu, seeing the queen, smiles. The thought occurs to the king, “Surely they’ve done it, or are going to do it”….
1）「有這樣一個場景：國王和王后同在臥榻上。一位比丘走了進來。若非王后看到比丘後微笑；就是比丘看到王后後微笑。國王心想：『他們肯定已經做了，或者即將要做』…
2) “‘And furthermore, the king is busy, with much to do. Having gone to a certain woman, he forgets about it. On account of that, she conceives a child. The thought occurs to him, “No one enters here but the one gone forth. Could this be the work of the one gone forth?”….
2）「此外，國王繁忙有許多事要做。他去到了某一位女子處，卻忘記了此事。結果，那女子懷了孕。他心想：『除了那位出家人，沒有人能進來。這會不會是那位出家人所為？』…
3) “‘And furthermore, some valuable in the king’s inner palace disappears. The thought occurs to the king, “No one enters here but the one gone forth. Could this be the work of the one gone forth?”….
3）「此外，國王內宮裡的一些貴重物品不翼而飛。國王心想：『除了那位出家人，沒有人能進來。這會不會是那位出家人所為？』…
4) “‘And furthermore, secret consultations in the confines of the inner palace get spread abroad. The thought occurs to the king, “No one enters here but the one gone forth. Could this be the work of the one gone forth?”….
4）「此外，宮廷內部的秘密磋商傳到外面去。國王心想：『除了那位出家人，沒有人能進來。這會不會是那位出家人所為？』…
5) “‘And furthermore, in the king’s inner palace the son is estranged from the father, or the father from the son. The thought occurs to them, “No one enters here but the one gone forth. Could this be the work of the one gone forth?”….
5）「此外，在國王的內宮裡，兒子與父親疏遠失和，或父親與兒子疏遠失和。他們心想：『除了那位出家人，沒有人能進來。這會不會是那位出家人所為？』…
6 & 7) “‘And furthermore, the king establishes one from a low position in a high position… (or) one from a high position in a low position. The thought occurs to those displeased by this, “The king is on familiar terms with one gone forth. Could this be the work of the one gone forth?”….
6和7）「此外，國王置地位低者於高位…（或）置地位高者於低位。對此不滿者心想：『國王與一位出家人關係密切。這會不會是那位出家人所為？』…
8) “‘And furthermore, the king sends the army out at the wrong time. The thought occurs to those displeased by this, “The king is on familiar terms with one gone forth. Could this be the work of the one gone forth?”….
8）「此外，國王派軍的時機不對。對此不滿者心想：『國王與一位出家人關係密切。這會不會是那位出家人所為？』…
9) “‘And furthermore, the king sends the army out at the right time, but has it turn around mid-way. The thought occurs to those displeased by this, “The king is on familiar terms with one gone forth. Could this be the work of the one gone forth?”….
9）「此外，國王在適當的時間派軍，卻讓軍隊在中途掉頭。對此不滿者心想：『國王與一位出家人關係密切。這會不會是那位出家人所為？』…
10) “‘And furthermore, bhikkhus, the king’s inner palace is crowded with elephants… horses… chariots. There are enticing sights, sounds, smells, tastes, tactile sensations unsuitable for one gone forth. This, bhikkhus, is the tenth danger for one who enters the king’s inner palace.’”
10）「『此外，諸比丘，國王的內宮裡擠滿了大象……駿馬……戰車。那裡有誘人的景象、聲音、氣味、味道和觸覺感，不適合出家者。諸比丘，這就是進入國王內宮者的第十個危險。』」
Summary: Entering a king’s sleeping chamber unannounced, when both the king and queen are in the chamber, is a pācittiya offense. 摘要：未通知進入國王的寢宮，且國王和王后都在其內，是《波逸提》（《單墮》）罪。
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84 八四
Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable, except in a monastery or in a dwelling, it is to be confessed. But when a bhikkhu has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, he is to keep it, (thinking,) “Whoever it belongs to will (come and) fetch it.” This is the proper course here.
如果任何比丘撿起或令（某人）撿起一件貴重物品或被認為是貴重物品，除了在寺院或住所內，波逸提。但是，當比丘撿起或令（某人）撿起寺院或住所中（被遺留下）的貴重物品或被視為貴重物品時，他應收藏它，（思考）「無論它屬於誰，都會（過來）拿它。這於此是如法的。
The general purpose of this rule is to prevent a bhikkhu from picking up misplaced valuables belonging to other people, for as the origin story shows, there are dangers inherent in such an act even when done with the best intentions. 本戒條的總體目的是防止比丘撿起屬於其他人的遺失的貴重物品，因為正如起源故事所示，即使是出於最好的意圖，這種行為也存在固有的危險。
“Now at that time a certain bhikkhu was bathing in the Aciravatī River. And a certain brahman, having placed a bag of 500 gold pieces on the river bank, bathed in the river and left, forgetting it. The bhikkhu, (saying to himself,) ‘Don’t let this bag of the brahman’s be lost,’ picked it up. Then the brahman, remembering, rushed back and said to the bhikkhu, ‘My good man, have you seen my bag?’
「爾時，有一位比丘正在阿致羅筏底河沐浴。某一位婆羅門，將一袋五百金幣放在河岸上，沐浴在河中，忘記它而離去。比丘（自言自語）『不要讓這個婆羅門的袋子丟失』，把它撿起來。這時，婆羅門想起來了，衝回來對比丘說：『善男子，你看到我的袋子了嗎？』
“‘Here you are, brahman,’ he said, and gave it to him.
「『給你，婆羅門，』他說，把它交給了他。
“Then the thought occurred to the brahman, ‘Now by what means can I get away without giving a reward to this bhikkhu?’ So (saying,) ‘I didn’t have 500, my good man, I had 1,000!’ he detained him for a while and then let him go.”
「然後，婆羅門想到，『現在我怎麼能不給這位比丘報酬而逃脫呢？』所以（說）『我沒有 500 ，善男子，我有 1,000 ！』拘留了他一段時間，然後就放了他。」
However, a bhikkhu who comes across a fallen valuable in a monastery or in a dwelling he is visiting—if he does not pick it up—may later be held responsible if it gets lost: thus the two situations mentioned as exemptions in the rule. In situations such as these, a bhikkhu is allowed even to pick up money and other items he is not normally allowed to take. In fact, the Vinaya-mukha states that if he does not pick up the valuable and put it in safe-keeping, he incurs a dukkaṭa. None of the other texts mention this point, although it is probably justified on the grounds that the bhikkhu is neglecting his duty in not following the “proper course” here. 然而，比丘在寺院或他所拜訪的住處中發現掉落的貴重物品，如果他沒有撿起來，之後如果丟失的話，可能要承擔責任：因此，戒條中提到的兩種情況是豁免的。在這類情況下，比丘甚至可以拿走金錢和其他他通常不被允許拿走的物品。事實上，《戒律入口》指出，如果他不撿起貴重物品並將其妥善保管，他犯《突吉羅》。其他文獻都沒有提到這一點，儘管這可能是合理的，因為比丘在這裡沒有遵循「適當的方針」而忽視了他的職責。
The Vibhaṅga advises that if a bhikkhu has picked up a fallen valuable in this way and put it in safe keeping, he should take note of its features. (The Commentary adds that if it is a bag of money, he should open the bag and count how much it contains. The same would hold for such things as wallets at present.) He should then have an announcement made, “Let him come whose goods are lost.” If a person comes to claim the item, the bhikkhu should ask him/her to describe it. If the person describes it correctly, the bhikkhu should hand it over. If not, he should tell the person to “keep looking.” If the bhikkhu is going to leave the monastery to live elsewhere, he should entrust the item to another bhikkhu or—if no suitable bhikkhu is available—to a suitable lay person (§). 《經分別》建議，如果比丘以這種方式撿起掉落的貴重物品並將其妥善保管，他應該記下它的特徵。（《義註》補充說，如果是一袋金錢，他應該打開袋子數一下裡面有多少錢。在目前，錢包之類的東西也應如此做。）然後他應該宣布：「誰的東西丟了請過來。」如果有人來領取物品，比丘應該請他/她描述它。如果此人描述正確，比丘應該交給他。如果不正確，他應該告訴這個人「繼續尋找」。如果比丘要離開寺院到其他地方居住，他應該將物品託付給另一位比丘，或者－－如果沒有合適的比丘－－託付給合適的在家人（§）。
The Commentary adds that if, after a suitable length of time, no one comes to claim the item, the bhikkhu should have it exchanged for something of lasting use to the monastery. If, after that, the owner does come to claim the item, the bhikkhu should tell him/her of the use to which it was put. If the owner is satisfied, there is no problem. If not, the bhikkhu should arrange to have the owner compensated. However, as we noted in the discussion of compensation under Pr 2, the Canon imposes only one potential penalty on a bhikkhu in a situation such as this: The Community, if it sees fit, can force him to apologize to the owner (Cv.I.20; see BMC2, Chapter 20). 《義註》補充說，如果在一段適當的時間後，沒有人來領取該物品，比丘應該將其換成對寺院持久使用的東西。如果之後，所有者真的來領取該物品，比丘應該告訴他/她該物品的用途。如果所有者滿意的話就沒有問題。如果不滿意，比丘應該安排對所有者進行補償。然而，正如我們在討論《波羅夷》二下的賠償時所指出的，在這種情況下，《聖典》只對比丘施加一種潛在的處罰：如果僧團認為合適，可以強迫他向所有者道歉（《小品》.一.20；見《佛教比丘戒律 第二冊》第二十章）。
The factors for the offense here are four. 這裡的犯戒因素有四個。
1) Object: a valuable or anything considered a valuable that one finds left behind, except in a monastery or a dwelling that one is visiting. 1）對象：發現留下的有價值的東西或任何被認為有價值的東西，除了在拜訪的寺院或住處中。
2) Perception: One does not perceive it as discarded. 2）感知：不認為它是被丟棄的。
3) Intention: One wants to keep it in safe keeping for the owner. 3）意圖：希望為所有者保管它。
4) Effort: One picks it up or has someone else pick it up. 4）努力：自己撿起或讓別人撿起。
Object 對象
The Vibhaṅga defines a valuable as jewels, gold, or silver. At present, money would be included here. What is considered a valuable means anything that people use or consume. Items meeting these definitions at present would include wallets, watches, keys, eyeglasses, cameras, etc. 《經分別》將有價值的物品定義為珠寶、黃金或白銀。目前，金錢也包含在這裡。被認為有價值的東西是指人們使用或消費的任何東西。目前符合這些定義的物品包括錢包、手錶、鑰匙、眼鏡、相機等。
According to the K/Commentary, the object has to belong to someone else to fulfill the factor of effort here. The Vibhaṅga does not state this point explicitly, but it does make the point implicitly with the activities it discusses under this rule: putting an item in safe keeping, quizzing those who come to claim it, taking an item on trust, borrowing it. These are all activities that pertain to the belongings of others, and not to one’s own belongings. The K/Commentary adds that if the owner has given one permission to take the article, it does not fulfill the factor of object here. This comment has to be qualified, of course, by noting that if the item is a valuable, then taking it would involve an offense under another rule. 根據 K/《義註》，物品必須屬於其他人才能滿足此處的努力因素。《經分別》沒有明確說明這一點，但它確實透過在本戒條下討論的活動隱含地表達了這一點：妥善保管一件物品，詢問那些前來索取它的人，託付一件物品，借用它。這些都是與他人的財物有關的活動，而不是與自己的財物有關的活動。 K/《義註》補充說，如果所有者已給予拿取該物品的權限，則不滿足此處的對象因素。當然，這個評論必須是有限制的，留意到如果該物品是貴重物品，那麼根據另一條戒條，拿走它就會涉及犯戒。
The Vibhaṅga defines in a monastery as follows: If the monastery is enclosed, then within the enclosure. If not, then in the immediate vicinity (according to the Commentary, a radius of two leḍḍupātas—approximately 36 meters—around the monastery buildings). As for in a dwelling: If the area around the dwelling is enclosed, then within the enclosure. If not, then in the immediate vicinity (according to the Commentary, the distance one can throw a basket or a pestle (!) from the dwelling). 《經分別》對寺院裡的定義如下：如果寺院是封閉的，那就在封閉的範圍內。如果不是，那麼就在緊鄰範圍裡（根據《義註》，圍繞寺院建築的半徑為兩個 leḍḍupāta，大約 36 公尺）。至於住處裡：如果住處周圍的區域是封閉的，則在封閉範圍內。如果不是，那麼就在緊鄰範圍裡（根據《義註》，可以從住處扔籃子或杵（！）的距離）。
For some reason, the Commentary says that if the item has fallen in an area of the monastery where many people come and go—e.g., the doorway to the Bodhi tree or public shrine—one should not pick it up. Its reasoning here is hard to guess. It notes that the Kurundī—one of the ancient commentaries—interprets the range of a bhikkhu’s responsibility in the opposite direction. In other words, the Kurundī holds that if a bhikkhu walking alone along a road outside a monastery comes across a valuable or anything considered valuable in such circumstances that he might later be suspected of being responsible for its disappearance, he should stop and wait by the roadside until the owner appears. If no owner appears, he should make it “allowable” and take it with him. The Sub-commentary adds that making it allowable means deciding that it has been thrown away, and applies only to items classed as “considered a valuable.” All of this, however, lies outside the allowances in the Vibhaṅga, and at most can be adopted, where appropriate, as a wise policy. 由於某種原因，《義註》說，如果該物品落在寺院內人來人往的地方，例如菩提樹的門口或公共聖壇，則不應撿起它。這裡它的推理很難猜測。它指出，《Kurundī》——古代註釋之一——從相反的方向解釋了比丘的責任範圍。換句話說，《Kurundī》認為，如果一個比丘獨自走在寺院外的路上，遇到一個貴重的東西或任何被認為有價值的東西，並且在這種情況下他可能會被懷疑對它的失蹤負有責任，他應該停下來在路邊等待，直到所有者出現。如果所有者沒有出現，他應該讓它成為「允許的」並帶走它。《複註》補充說，讓它成為允許的意思是決定它已被丟棄，並且僅適用於被歸類為「被認為有價值」的物品。然而，所有這些都超出了《經分別》的允許範圍，最多可以在適當的情況下作為明智之舉而採用。
The Commentary also notes that if someone asks to put his/her belongings in safe keeping with a bhikkhu, the bhikkhu should not accept—so as to avoid being responsible for them—but if he/she leaves the things with the bhikkhu and goes off in spite of his objections or before giving him a chance to object, he should take the belongings and put them away in safe keeping. 《義註》還指出，如果有人要求將自己的物品交給比丘保管，比丘不應接受——以免對這些物品負責——但如果他/她將物品留給比丘，並且儘管他反對，或者在給他反對的機會之前離開，他應該拿走財物並妥善保管。
Perception & intention 感知 及 意圖
According to the Commentary, if one picks up money for one’s own use, for the Community, or for anyone aside from the owner, the case would come under NP 18, rather than here. The same holds true with dukkaṭa objects, such as jewels and semi-precious stones. This judgment, though, would seem to hold only in the case where one perceives the money, etc., as thrown away or left behind for the use of the person or Community for whom one is taking it. If one does not perceive it as thrown away or abandoned, and one is not borrowing it or taking it on trust, the case would come under Pr 2, regardless of what the item is. 根據《義註》，如果撿取金錢用於自己、僧團或除所有者之外的任何人，則該情況將屬於《捨墮》一八，而不是這裡。對於珠寶和半寶石等《突吉羅》物件也是如此。然而，這項判定似乎僅在以下情況成立：認為金錢等被丟棄，或留下供拿取者或拿取者僧團使用。如果不認為它被丟棄或遺棄，並且沒有借用它或親厚取，則該情況將屬於《波羅夷》二，無論該物品是什麼。
The Commentary also makes the peculiar point that if one sees an item belonging to one’s mother or other close relative left behind on the roadside, one would incur the full penalty under this rule for picking it up to put in safe keeping for the owner, but no offense if one took the item, on trust, for one’s own. Of course, after taking it on trust like this, one could then without penalty give it back to the owner as one liked. 《義註》還提出了一個奇特的觀點，如果看到屬於自己母親或其他近親的物品留在路邊，根據本戒條，拾起該物品並妥善保管將受到全額懲罰，但如果出於親厚而拿取這件物品，則沒有犯戒。當然，這樣親厚取之後，就可以依照自己的喜好，不受懲罰地還給所有者了。
Effort 努力
When getting someone else to pick up the item, the offense is incurred not in the asking but only when the other person does as asked. 當讓別人拿起物品時，犯戒行為不是在要求時發生的，而是在對方按照要求行事時才發生的。
Non-offenses 不犯
There is no offense if, within a monastery or a dwelling, one picks up a valuable or what is considered a valuable—or if one has it picked up—with the thought, “Whoever this belongs to will come for it.” (§) 如果在寺院或住處內，撿起一件貴重物品或被認為是貴重物品—或如果令其被撿起—心裡想：「無論這東西是誰的，都會來拿它。」並沒有犯戒。（§）
Also, according to the Vibhaṅga, there is no offense in taking an item “considered to be a valuable” no matter where it is found if one takes it on trust, borrows it, or perceives it as having been thrown away (§). 此外，根據《經分別》，如果基於信任拿走一件「被認為是有價值的」物品、借用它或認為它已被扔掉，那麼無論它在哪裡被發現，都不會構成犯戒（§）。
Summary: Picking up a valuable, or having it picked up, with the intention of putting it in safe keeping for the owner—except when one finds it in a monastery or in a dwelling one is visiting—is a pācittiya offense. 摘要：撿起或讓人撿起貴重物品，並意圖為所有者將其妥善保管——除非在寺院或正在拜訪的住處中發現它——是《波逸提》罪。
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85 八十五
Should any bhikkhu, without taking leave of an available bhikkhu, enter a village at the wrong time—unless there is a suitable emergency—it is to be confessed.
如果任何比丘，有比丘在而未告假，在非時進入村莊——除非有適當的緊急情況——波逸提。
As the origin story here indicates, the purpose of this rule is to prevent bhikkhus from passing their time among householders engaged in animal talk (see the discussion under Pc 7). 正如這裡的起源故事所表明的那樣，這條戒條的目的是防止比丘們把時間消磨在與在家人從事畜生論（參見《波逸提》七下的討論）。
The factors for the full offense here are two. 完全違犯的因素有二。
1) Object: a village (this would include larger inhabited areas, such as towns and cities, as well).
1）對象：村莊（這也包括較大的居住區，如城鎮和城市）。
2) Effort: One enters the village at the wrong time—without having taken leave of an available bhikkhu—except when there is an emergency.
2）努力：在非時進入村莊——有比丘在而未告假——除非有緊急情況。
Object 對象
The Vibhaṅga says that if the village as a whole is enclosed, everywhere inside the enclosure is considered to be in the village. If not, the area in the village includes all the buildings and their immediate vicinity. According to the Sub-commentary, this means everywhere within a two-leḍḍupāta radius of the buildings. 《經分別》指出，如果整個村莊被圍起來，那麼圍起來的所有區域都屬於村莊範圍。如果沒有被圍起來，村莊的範圍則包括所有建築物及其周邊區域。根據《複註》，這意味著建築物半徑為兩個 leḍḍupāta 內的所有區域都屬於村莊範圍。
Thus if one is staying in a monastery located within a village or town, the area covered by this factor would apparently begin at the vicinity of the nearest buildings outside the monastery. 因此，如果住在位於村莊或城鎮內的寺院裡，那麼這個因素所涵蓋的區域顯然會從寺院外最近的建築物周圍開始。
Effort 努力
The Vibhaṅga defines the wrong time as from after noon until the following dawnrise. This rule thus dovetails with Pc 46, which deals with the period from dawnrise until noon on days when one has been invited to a meal. 《經分別》將非時定義為中午過後至隔天黎明。這條戒條與《波逸提》四六相銜接吻合，該條規定了受邀赴餐食日子裡，從黎明到中午這段時間。
Perception as to whether the time is right or wrong is not a mitigating factor here (see Pc 4). 關於是否非時的感知在這裡並不構成減輕懲罰的因素（參見《波逸提》四）。
As under Pc 46, another bhikkhu is said to be available for taking one’s leave if, in the Vibhaṅga’s words, “It is possible to go, having taken leave of him.” That is, if there is another bhikkhu in the monastery, and there are no obstacles to taking one’s leave from him (e.g., he is asleep, he is sick, he is receiving important visitors), one is obliged to go out of one’s way to inform him. 如同《波逸提》四六，如果，用《經分別》的話來說，「告別他之後，就可以離開了。」，那就是有另一位比丘在可以告假。也就是說，如果寺院裡有另一位比丘，並且向他告假沒有任何障礙（例如，他正在睡覺、生病、接待重要訪客），那麼就必須特意去通知他。
According to the K/Commentary, taking leave in the context of this rule means the simple act of informing the other bhikkhu that, “I am going into the village,” or any similar statement. In other words, one is not asking permission to go, although if the other bhikkhu sees that one is doing something improper in going, he is perfectly free to say so. If one treats his comments with disrespect, one incurs at least a dukkaṭa under Pc 54. (See the discussion under that rule for details.) 根據 K/《義註》，在此戒條的脈絡中，「告假」僅指告知另一位比丘「我要入村」或類似表述。換言之，並非徵求前去的許可，但若另一位比丘認為在前往時會做不恰當的事情，他完全可以指出來。若對他的指正不敬，則至少會根據《波逸提》五四犯《突吉羅》（詳情請參閱該戒條下的討論）。
The Commentary states that if there is no bhikkhu in the monastery to take leave from, there is no need to inform any bhikkhu one may meet after leaving the monastery. If many bhikkhus are going together, they need only take leave from one another before entering the village. 《義註》指出，如果寺院裡沒有比丘可以告假，那麼離開寺院後遇到的任何比丘都不需要告知。如果很多比丘一同前往，他們只需在進入村莊前互相告假即可。
For a new bhikkhu still living in dependence (nissaya) on his mentor, though, the protocols in Cullavagga VIII indicate that taking leave is a matter of asking permission from his mentor at all times, “wrong” or not. (See the discussion of this point under Pc 46.) 然而，對於一位仍依止於其導師（nissaya）的新比丘而言，《小品》第八卷的行儀表明，無論「非」時與否，告假隨時都要徵得導師的同意。（參見《波逸提》四六對此的討論。）
As for the suitable emergencies under this rule—which would seem to exempt even new bhikkhus from having to take leave from their mentors—the Vibhaṅga gives the example of a bhikkhu rushing to get fire to make medicine for another bhikkhu bitten by a snake. Examples more likely at present would include rushing to get a doctor for a sick bhikkhu or to get help when a fire has broken out in the monastery. 至於這條戒條下適用的緊急情況——這似乎意味著即使是新比丘也不必向他們的導師告假——《經分別》舉例說，一位比丘急忙去取火，為另一位被蛇咬傷的比丘熬製藥物。而如今更常見的例子則包括急忙為生病的比丘請醫生，或在寺院發生火災時尋求幫助。
Further action 進一步行動
Although there is no penalty for engaging in animal talk, a bhikkhu who enters a village frequently and engages in it, even if he takes leave of other bhikkhus, can be subject to an act of censure for “unbecoming association with householders” (see BMC2, Chapter 20). 雖然從事畜生論並沒有懲罰，但經常進入村莊從事畜生論的比丘，即使向其他比丘告假，也可能因「與居士交往不當」而受到呵責的處分（見《佛教比丘戒律 第二冊》第二十章）。
Non-offenses 不犯
There is no offense in entering a village when one has taken leave of another bhikkhu, or in going when one has not taken leave if: 在向另一位比丘告假後進入村莊，或未告假就進入村莊並符合以下條件，均不犯戒：
There is an emergency.
有緊急狀況。
There is no bhikkhu available (e.g., one is living alone or all the other bhikkhus have left).
沒有比丘在（例如，自己獨自居住，或其他比丘都離開了）。
One is on one’s way to another monastery (§), to bhikkhunīs’ quarters, to the residence of people ordained in another religion (located in a village, says the Commentary), or one is returning from any of these places.
正前往另一個寺院（§），前往比丘尼的住所，前往外道受戒者的住所（《義註》中說，位於村莊內），或從這些地方返回。
One is going along a road that happens to pass through a village. (According to the Commentary, a bhikkhu who wants to leave the road and enter the village proper should take leave of another bhikkhu if one is available.)
正沿著一條路走，這條路剛好穿過村莊。（根據《義註》，如果比丘想要離開這條路進入村莊，應該向另一位比丘告假，如果有比丘在的話。）
There are dangers. (Examples in the Commentary include seeing lions or tigers approaching, or clouds building up and threatening a storm.)
有危險。（例如，《義註》中例子包括看到獅子或老虎靠近，或烏雲密布，預示著暴風雨即將到來。）
Summary: Entering a village, town, or city during the period after noon until the following dawnrise, without having taken leave of an available bhikkhu—unless there is an emergency—is a pācittiya offense. 摘要：在中午之後到第二天黎明之前，有比丘在而未向其告假並進入村莊、城鎮或城市——除非有緊急情況——是《波逸提》（《單墮》）罪。
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86 八十六
Should any bhikkhu have a needle box made of bone, ivory, or horn, it is to be broken and confessed.
如果任何比丘擁有用骨頭、象牙或角製成的針盒，就應當將其打碎並懺悔[波逸提]。
The origin story here echoes the one for NP 22. 這裡的起源故事與《捨墮》二二的起源故事如出一轍。
“Now at that time a certain ivory-worker had invited the bhikkhus, saying, ‘If any of the masters needs a needle box, I will supply him with a needle box.’ So the bhikkhus asked for many needle boxes. Those with small needle boxes asked for large ones; those with large ones asked for small ones. (§) The ivory-worker, making many needle boxes for the bhikkhus, was not able to make other goods for sale. He could not support himself, and his wife and children suffered.”
「其時，一位象牙匠邀請比丘們，說：『如果哪位大德需要針盒，我可以給他提供。』於是比丘們索要許多針盒。有小針盒的就去要大的，有大的就去要小的。（§）這位象牙匠為比丘們製作了許多針盒，卻無力製作其他商品出售。他無法養活自己，妻子和孩子也因此受苦。」
Here there are three factors for the full offense. 此處完整違犯包含三個因素。
1) Object: a needle box made of bone, ivory, or horn.
1）對象：用骨頭、象牙或角製成的針盒。
2) Effort: One obtains it after making it or having it made
2）努力：透過自己或他人製作而獲得它。
3) Intention: for one’s own use.
3）意圖：供自己使用。
Two of these factors involve permutations: effort and intention. 其中兩個因素涉及排列組合：努力和意圖。

(未完待續)