應悔過
| CHAPTER NINE | 第九章 |
| Pāṭidesanīya | 應悔過 |
| This term means “to be acknowledged.” As a name for training rules, it means “entailing acknowledgement.” The four training rules here are unique in that they mention, as part of the rule, the words to be used in acknowledging the violation; the second rule is especially unique in that it depicts the violators as acknowledging their offense as a group. | 這個術語的意思是「應被悔過」。作為學處的名稱，它的意思是「必須悔過」。這裡的四個學處的獨特之處在於，它們在戒條中明確列出了悔過違犯時應使用的措辭；第二條戒條尤其獨特，因為它將違犯者描述為以群體形式悔過其犯戒。 |
| 1 | 一 |
Should any bhikkhu chew or consume staple or non-staple food, having received it with his own hand from the hand of an unrelated bhikkhunī in an inhabited area, he is to acknowledge it: “Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.”
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任何比丘若在俗家間，親手從沒有血緣關係的比丘尼手中接受主食或副食，並咀嚼或食用，他應當悔過：「諸位朋友，我犯了應受譴責的不當行為，應當悔過。我悔過。」
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| A long series of events led up to the formulation of this rule. | 一系列漫長事件導致了這條戒條的制定。 |
“At that time a certain woman whose husband was away from home was made pregnant by her lover. She, having caused an abortion, said to a bhikkhunī who was dependent on her family for alms, ‘Come, lady, take this fetus away in your bowl.’ So the bhikkhunī, having placed the fetus in her bowl and covering it up with her outer robe, went away. Now at that time a certain alms-going bhikkhu had made this vow: ‘I won’t eat from the first almsfood I receive without having given some of it to a bhikkhu or bhikkhunī.’ Seeing the bhikkhunī, he said to her, ‘Come, sister, accept alms.’
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「那時，一位丈夫不在家的女子被她的情夫弄懷孕了。她墮胎後，對一位靠她家供養缽食的比丘尼說：『來吧，女士，用你的缽把胎兒拿走。』比丘尼便將胎兒放入缽中，用外衣蓋好，離開了。當時，一位托缽乞食的比丘發了這樣一個願：『我得到的第一份缽食若不分一些給比丘或比丘尼，我就不吃。』他看見那位比丘尼，便對她說：『來吧，姊妹，接受缽食吧。』
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“‘No thank you, master.’—“A second time… A third time… —“‘No thank you, master.’
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「『不謝謝你，大師。』——“第二次……第三次……——「『不謝謝你，大師。』
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“‘Look, sister, I have made this vow: “I won’t eat from the first almsfood I receive without having given some of it to a bhikkhu or bhikkhunī.” So come on, accept alms.’
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「『你看，姊妹，我發過這樣的願：「我得到的第一份缽食若不分一些給比丘或比丘尼，我就不吃。」所以，來吧，接受缽食吧。』
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“Then the bhikkhunī, being pressured by the bhikkhu, took out her bowl and showed it to him. ‘You see, master: a fetus in the bowl. But don’t tell anyone’….
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「於是，比丘尼迫於比丘的壓力，拿出缽給他看，說道：『您看，大師：缽裡有個胎兒。但是不要告訴任何人』…。
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“(Of course the bhikkhu couldn’t help but tell his fellow bhikkhus, and word reached the Buddha, who formulated a double rule:) ‘A bhikkhunī should not take a fetus in a bowl…. I allow a bhikkhunī, when seeing a bhikkhu, to take out her bowl and show it to him.’
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「（當然，比丘忍不住將此事告訴了他的同伴比丘，消息傳到了佛陀那裡，佛陀制定了雙重戒條：）『比丘尼不應將胎兒放在缽中……我允許比丘尼在見到比丘時，拿出缽給他看。』
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“Now at that time some group-of-six bhikkhunīs, on seeing a bhikkhu, would turn their bowls upside down and show him the bottom side…. ‘I allow a bhikkhunī, when seeing a bhikkhu, to show him her bowl rightside up. And she is to offer him whatever food there is in the bowl.’”—Cv.X.13
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「當時，六群比丘尼，見到比丘時，會覆缽而示底……『我允許比丘尼見到比丘時，右傾缽而示，並供養缽中有的食物。』」——《小品》.十.13
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| Here is where the origin story for this rule begins: | 這條戒條的起源故事就此展開： |
“Now at that time a certain bhikkhunī, on the way back from going for alms in Sāvatthī, seeing a certain bhikkhu, said to him, ‘Come, master, accept alms.’
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「當時，一位比丘尼從舍衛城托缽乞食回來，看見一位比丘，便對他說：『來，大師，接受缽食。』
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“‘Very well, sister.’ And he took everything. As the time (for alms-going) was almost up, she was unable to go for alms and so was deprived of her meal.
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「『很好，姊妹。』然後他就把所有東西都拿走了。由於（托缽的）時間快到了，她沒能去托缽，因此失去了吃飯的機會。
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“On the second day… the third day… he took everything…. she was deprived of her meal.
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「第二天……第三天……他把一切都拿走了……她失去了吃飯的機會。」
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“On the fourth day, she went staggering along the road. A financier, coming the opposite direction in a chariot, said to her, ‘Get out of the way, lady.’
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「第四天，她踉蹌著走在路上。一位金融家在馬車裡從對面而來，對她說：『女士，讓開。』
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“Stepping down (from the road), she fell down right there.
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「她（從路上）走下來時，就摔倒在那裡了。
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“The financier asked her forgiveness, ‘Forgive me, lady, for making you fall.’
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「這位金融家請求她的原諒，『女士，請原諒我讓你跌倒。』
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“‘It wasn’t that you made me fall, householder. It’s just that I myself am weak.’
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「『不是你害我跌倒的，居士。而是我自己太虛弱了。』
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“‘But why are you weak?’
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「『但是你為什麼這麼虛弱呢？』
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“And she told him what had happened. The financier, having taken her to his house and having fed her (§), criticized and complained and spread it about, ‘How can their reverences take food from the hand of a bhikkhunī? It’s difficult for women to come by things.’”
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「她把事情經過告訴了他。那位金融家把她帶回家，供養她食物（§），然後批評抱怨，到處散播說：『諸大德怎麼能接受從比丘尼的手中接受食物呢？女人很難獲得所需的東西。』」
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| There are two factors for the full offense here. | 此處完整違犯有兩個因素。 |
1) Object: staple or non-staple food that a bhikkhu has accepted from the hand of a bhikkhunī—unrelated to him—while she is in a village area.
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1）對象：比丘在村莊地區，與他沒有血緣關係的比丘尼手中接受的主食或副食。
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2) Effort: He eats the food.
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2）努力：他吃了食物。
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| Object | 對象 |
| There are two elements to this factor: the food sub-factor and the bhikkhunī sub-factor. Under the food sub-factor: Staple food follows the standard definition given in the Food Chapter under the pācittiya rules. Non-staple food includes all edibles except juice drinks, tonics, and medicines. Staple and non-staple food are grounds for a pāṭidesanīya; juice drinks, tonics, and medicines taken as food, grounds for a dukkaṭa. | 此因素有兩個元素：食物子因素和比丘尼子因素。食物子因素下：主食遵循食物品中《波逸提》戒條下的標準定義。副食包括除果汁飲料、補品和藥物以外的所有可食用物。主食和副食構成《應悔過》；將果汁飲料、補品和藥物作為食物服用，構成《突吉羅》。 |
| As for the bhikkhunī sub-factor: Bhikkhunī refers to one who has received the double ordination. A bhikkhunī who has received only her first ordination—in the Bhikkhunī Saṅgha—is grounds for a dukkaṭa. Unrelated means sharing no common ancestor back through seven generations. Perception as to whether the bhikkhunī is related is not a mitigating factor here. The permutations around the issue of perception here are similar to those under Pc 4, with the only difference that the three pācittiyas under that pattern are changed to three pāṭidesanīyas here. In other words, if she is unrelated, she is grounds for a pāṭidesanīya whether one perceives her as unrelated, related, or doubtful. If she is related, she is grounds for a dukkaṭa if one perceives her as unrelated or doubtful. If she is related and one perceives her as related, she is not grounds for an offense. This pattern with regard to perception is followed in all four pāṭidesanīya rules. | 至於比丘尼子因素：比丘尼指的是已受兩部受戒者。僅單部受戒（在比丘尼僧團）的比丘尼，構成《突吉羅》。沒有血緣關係是指七代以內沒有共同祖先。在此，對比丘尼是否具有血緣關係的感知並非減輕懲罰的因素。這裡關於感知問題的排列組合與《波逸提》四中的排列組合類似，唯一的區別在於，該模式中的三個《波逸提》在此處變為三個《應悔過》。換言之，如果她無血緣關係，無論感知她為無血緣關係、有血緣關係還是存疑，都構成《應悔過》。如果她有血緣關係，無論感知她為無血緣關係或存疑，都構成《突吉羅》。如果她有血緣關係，感知她為有血緣關係，則不構成犯戒。所有四條《應悔過》戒條都遵循這種關於感知的模式。 |
| A village area is defined as a house or roadway in a village, town, or city. | 村莊區域是指村莊、城鎮或城市中的房屋或道路。 |
| Effort | 努力 |
| There is a dukkaṭa in accepting staple or non-staple food with the purpose of eating it, and in accepting juice drinks, tonics, or medicine with the purpose of taking them as food; while there is a pāṭidesanīya for every mouthful of the staple or non-staple food one eats, and a dukkaṭa for every mouthful one takes of the juice drinks, tonics, or medicine for the sake of food. | 為了食用而接受主食或副食，為了當成食物食用而接受果汁飲料、補品或藥物，都犯《突吉羅》；而對於吃的每一口主食或副食則犯《應悔過》，以及為了當成食物而服用的每一口果汁飲料、補品或藥物，犯《突吉羅》。 |
| Non-offenses | 不犯 |
| There is no offense if a bhikkhu accepts and eats food from a related bhikkhunī or from a female trainee or female novice, related or not. There is also no offense in the following situations even if the bhikkhunī is unrelated: | 比丘接受並食用與其有血緣關係的比丘尼，或從無論是否與其有血緣關係的學法女（式叉摩那）或沙彌尼提供的食物，並無犯戒。即使比丘尼與其無血緣關係，在下列情況下也無犯戒： |
She gets someone else to give him the food.
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她讓別人給他食物。
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She gives it to him in a monastery, nuns’ quarters, a dwelling of members of other sects, or on the way back from such places.
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她在寺院、尼姑住處、外道成員的住所，或是從這些地方返回的路上給他。
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She gives it to him after she has left the village.
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她離開村莊後給他。
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She gives him juice drinks, tonics, or medicine, and he uses them as such, rather than as food.
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她給他果汁飲料、補品或藥物，而他如是使用之，而不是當成食物。
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| The Commentary contains a fairly extensive explanation of the second exemption here. To begin with, the bhikkhunī cannot give the food simply by placing it down. She also has to state that she is giving the food, and the bhikkhu has to state his acceptance. In its discussion of Cv.X.15.1-2, the Commentary argues that food formally accepted by a bhikkhunī does not count as formally accepted for a bhikkhu, and vice versa. Thus, in the case of this exemption, even though the food has been given, the bhikkhu cannot take it until it has been formally offered. The Commentary states that the bhikkhunī can then formally offer it herself, but this would turn the exemption into a mere formality. What is more likely is that the food should be formally offered by someone else. | 《義註》對此處第二個豁免有相當詳盡的解釋。首先，比丘尼不能只把食物放下而給予食物。她也必須聲明自己正在給予食物，而比丘也必須聲明他接受。在《小品》.十.15.1-2 的討論中，《義註》論證說，比丘尼正式接受的食物不算是比丘正式接受的食物，反之亦然。因此，就此豁免的情況而言，即使食物已被給予，比丘也必須先經過正式供養才能拿它。《義註》說，比丘尼可以自己正式供養，但這會使該豁免淪為形式主義。更可能的是，食物應由他人正式供養。 |
| In all of these exemptions, the wise policy would be not to take so much of the bhikkhunī’s food that she is deprived of a full meal. | 在所有這些豁免情況下，明智之舉是不要拿走比丘尼太多的食物，以至於讓她無法吃飽飯。 |
| Summary: Eating staple or non-staple food after having accepted it from the hand of an unrelated bhikkhunī in a village area is a pāṭidesanīya offense. | 摘要：在村莊地區，從一位與自己沒有血緣關係的比丘尼手中接受主食或副食後食用之，是《應悔過》罪。 |
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| 2 | 二 |
In case bhikkhus, being invited, are eating in family residences, and if a bhikkhunī is standing there as though giving directions, (saying,) “Give curry here, give rice here,” then the bhikkhus are to dismiss her: “Go away, sister, while the bhikkhus are eating.” If not one of the bhikkhus should speak to dismiss her, “Go away, sister, while the bhikkhus are eating,” the bhikkhus are to acknowledge it: “Friends, we have committed a blameworthy, unsuitable act that ought to be acknowledged. We acknowledge it.”
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若比丘們受邀在某戶人家用餐，而且如果一位比丘尼站在那裡，彷彿在指揮（，說）：「這裡給咖哩，這裡給米飯」，那麼比丘們應當請她離開：「姊妹，比丘們用餐時，走開。」若沒有比丘們開口請她離開：「姊妹，比丘們用餐時，走開。」比丘們應當悔過：「諸位朋友，我們犯了應受譴責的不當行為，應當悔過。我們悔過。」
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| This rule refers to situations where lay donors invite bhikkhus to a meal, and a bhikkhunī stands giving orders, based on favoritism, as to which bhikkhus should get which food. The duty of the bhikkhus in such cases is to tell her to go away before they accept any of the food. If even just one of them does, they all are exempt from the offense here. If none of them does, and the following factors are fulfilled, they all incur the penalty and must acknowledge their offense as a group. | 這條戒條指的是在家布施者邀請比丘們用餐，而一位比丘尼站在根據偏好發號施令，決定哪些比丘應該得到哪些食物的情況。在這種情況下，比丘們的義務是在接受任何食物之前告訴她走開。如果即使只有一位比丘這樣做，那麼所有人都免於犯此戒。如果所有人都沒有這樣做，並且滿足以下條件，那麼所有人都要受到懲罰，並且必須作為一個整體懺悔他們的過錯。 |
| If, instead of giving her orders in the bhikkhus’ presence, the bhikkhunī goes to the donors’ place and gives her orders prior to their arrival, then if the bhikkhus know of her actions, the case would come under Pc 29. | 如果比丘尼沒有在比丘面前發號施令，而是前往布施者的地方，在他們到達之前發號施令，那麼如果比丘們知道她的行為，這種情況就屬於《波逸提》二九。 |
| Object | 對象 |
| As with the preceding rule, there are two objects here: the food and the bhikkhunī. Any one of the five staple foods received in the above situation would fulfill the food sub-factor. A bhikkhunī who has received double ordination would fulfill the bhikkhunī sub-factor. A bhikkhunī ordained only in the Bhikkhunī Saṅgha would be grounds for a dukkaṭa. If she has not been ordained, she is not grounds for an offense. | 與前一條戒條一樣，這裡也有兩個對象：食物和比丘尼。上述情況下所接受的五種主食中的任何一種都符合食物子因素。已兩部受戒的比丘尼符合比丘尼子因素。僅在比丘尼僧團受戒的比丘尼構成《突吉羅》。若她未受戒，則不構成犯戒。 |
| Perception as to whether she has been ordained is not a mitigating factor here (see Pd 1). | 關於她是否已受戒的感知在這裡並不構成減輕懲罰的因素（見《應悔過》一）。 |
| Effort | 努力 |
| There is a dukkaṭa in accepting the staple food received under such circumstances, and a pāṭidesanīya for every mouthful one eats. | 在這樣的情況下接受主食，犯《突吉羅》，吃的每一口食物犯一次《應悔過》。 |
| Non-offenses | 不犯 |
| There is no offense if— | 不構成犯戒，如果—— |
the bhikkhunī gets others to give her food to the bhikkhus but does not give it herself;
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比丘尼讓別人把她的食物給比丘們，但她沒有自己給。
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she herself gives the food of other people to the bhikkhus;
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她自己把別人的食物給比丘們；
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she gets the donors to give food they have forgotten to give;
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她讓施主給予他們忘記給的食物；
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she gets them to give to a bhikkhu they have passed over;
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她讓他們給予他們忽略的比丘；
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she gets them to give the food equally to all;
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她讓他們把食物平均分配給所有人；
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she gets them to give anything but the five staple foods; or
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她讓他們給予除了五種主食以外的任何東西；或者
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she is a female trainee or novice.
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她是學法女（式叉摩那）或沙彌尼。
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| The Commentary explains the first exemption here by noting that if the bhikkhunī were to give her own food to the bhikkhus, they would incur an offense under the preceding rule. | 《義註》中解釋此處第一個豁免，指出如果比丘尼將自己的食物給比丘們，他們就會觸犯前一條戒條的罪行。 |
| Summary: Eating staple food accepted at a meal to which one has been invited and where a bhikkhunī has given directions, based on favoritism, as to which bhikkhu should get which food, and none of the bhikkhus have dismissed her, is a pāṭidesanīya offense. | 摘要：在受邀參加的餐食上，比丘尼出於偏好而指示哪些比丘應該得到哪些食物，而沒有比丘請她離開，那麼吃餐食上接受的主食是《應悔過》罪。 |
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| 3 | 三 |
There are families designated as in training. Should any bhikkhu, not being ill, uninvited beforehand, chew or consume staple or non-staple food, having received it himself at the homes of families designated as in training, he is to acknowledge it: “Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.”
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有些家庭被指定為學家。若任何比丘，無病且事先未受邀請，在被指定為學家的家中，自己接受主食或副食後，咀嚼或食用之，他應當悔過：「諸位朋友，我犯了應受譴責的不當行為，應當悔過。我悔過。」
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| The term in training (sekha) is usually used to refer to anyone who has attained at least the first noble path but has yet to become an arahant. Here, though, the Vibhaṅga uses it to refer to any family whose faith is increasing but whose wealth is decreasing—i.e., a family whose faith is so strong that they become generous to the point of suffering financially. In cases such as these, the Community may, as a formal transaction, declare them as families in training so as to protect them with this rule from bhikkhus who might abuse their generosity. | 「有學」（sekha）一詞通常指已證得至少第一聖道但尚未成為阿羅漢果者。然而，《經分別》在此用它來指稱那些信仰日益增長但財富卻日漸減少的家庭——也就是說，這些家庭的信仰如此堅定，以至於慷慨到難以維持生計。在這種情況下，僧團可以，透過正式羯磨，宣布他們為學家，以此戒條保護他們免於可能濫用其慷慨的比丘。 |
| The factors for the offense here are two. | 此處犯戒的因素有二。 |
1) Object: staple or non-staple food accepted at the residence of a family designated as in training when one is not ill and has not been invited by them beforehand.
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1）對象：在被指定為學家的住處接受的主食或副食，前提是沒有生病，也沒有事先受到該家的邀請。
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2) Effort: One eats the food.
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2）努力：吃該食物。
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| Object | 對象 |
| Staple food follows the standard definition given in the Food Chapter under the pācittiya rules. Non-staple food includes all edibles except juice drinks, tonics, and medicines. Staple and non-staple food are grounds for a pāṭidesanīya; juice drinks, tonics, and medicines taken as food, grounds for a dukkaṭa. | 主食遵循食物品中《波逸提》戒條下的標準定義。副食包括除果汁飲料、補品和藥物以外的所有可食用物。主食和副食構成《應悔過》；將果汁飲料、補品和藥物作為食物服用，構成《突吉羅》。 |
| Ill is defined as being unable to go for alms. | 生病的定義是無法去托缽。 |
| Invited means that one has been invited on that day or a previous day by a member of the family—or a messenger—standing outside of the residence or its yard/compound. If they invite one while they are inside the residence or its yard/compound, one is not exempt from the offense in accepting and eating their food. | 受邀指在當天或之前的日子，由家庭成員——或信差——站在住處或院落外邀請。如果他們在住處或院落內時邀請，接受並食用其提供的食物不能免於犯戒。 |
| Perception as to whether the family has been designated as “in training” is not a mitigating factor here (see Pd 1). | 對於該家是否已被指定為「學家」的感知在這裡並不構成減輕懲罰的因素（見《應悔過》一）。 |
| Effort | 努力 |
| There is a dukkaṭa in accepting staple or non-staple food with the purpose of eating it, or in accepting juice drinks, tonics, or medicine with the purpose of taking them as food; a pāṭidesanīya for every mouthful of the staple or non-staple food one eats; and a dukkaṭa for every mouthful one takes of the juice drinks, tonics, or medicine for the sake of food. | 接受主食或副食是為了食用之，或者接受果汁飲料、補品或藥物是為了將其做食物而食用之，犯《突吉羅》；每吃一口主食或副食，犯一次《應悔過》；以及為了當成食物而服用的每一口果汁飲料、補品或藥物，犯一次《突吉羅》。 |
| Non-offenses | 不犯 |
| There is no offense in eating food that one has accepted from the house of a family in training if— | 若符合以下條件，食用從學家接受的食物並無犯戒： |
one is ill;
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生病；
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one was invited;
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受邀請；
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almsfood supplied by people other than the members of the family in training is set out in the residence or its yard (§);
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由學家成員以外的人提供的缽食擺放在住處或其院子裡（§）；
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the family has made an arrangement to provide meals by drawing lots, on a daily basis, or on a regular or rotating basis—such as on a particular day of the waxing or waning moon, the uposatha days, or day after the uposatha days (see Appendix III)—and one accepts food as part of that arrangement;
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該家已安排，透過抽籤的方式，每天，或定期，或輪流——例如在月亮盈虧的特定日子、布薩日、或布薩日後一天（見附錄三）——提供餐食，並作為該安排的一部分接受食物；
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one eats the leftovers of one who received the food at their residence when he was invited or ill (which suggests that if Bhikkhu X receives food from such a family in a way that would violate this rule and gives it to Bhikkhu Y, Y would incur offenses in receiving it with the thought of eating it and in consuming it);
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如果比丘 X 受邀請或生病時，在他們的住處接受了食物，比丘 Y 吃比丘 X 的剩菜剩飯（這表明，如果比丘 X 以違反此戒條的方式從這樣的家庭接受了食物，並將其給了比丘 Y，Y 若抱著食用的意圖接收之並食用之，將會犯戒。）；
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one accepts juice drinks, tonics, or medicine and uses them as such; or
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接受果汁飲料、補品或藥物，並如是使用；或者
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the members of the family give the food outside of their residence or yard/compound. The Commentary quotes the Mahā Paccarī, one of the ancient commentaries, as saying that this last exemption holds regardless of whether they take the food out of the residence before or after seeing one approach.
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該家成員在住處或院落外給予食物。《義註》引用了古代註釋之一《Mahā Paccarī》的說法，即無論他們是在看到自己靠近之前還是之後將食物帶出住處，此最後一條豁免都適用。
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| Summary: Eating staple or non-staple food after accepting it—when one is neither ill nor invited—at the residence of a family formally designated as “in training” is a pāṭidesanīya offense. | 摘要：在正式指定為「學家」的住處接受主食或副食後食用之，而自己既沒有生病也沒有被邀請，是《應悔過》罪。 |
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(未完待續)