戒條索引

Rule Index
戒條索引
This index lists the summaries of the training rules given in this book, organized by topic. The Sekhiya rules have not been included, because they are short, deal almost exclusively with etiquette, and are already organized by topic in their own chapter. I have included short summaries of the adhikaraṇa-samatha rules, even though these summaries do not appear in the chapter discussing those rules. 本索引列出了本書中各項學處的概要，並依主題分類。由於《應學》戒條篇幅較短，幾乎完全涉及威儀，且已在它們自己的章節中按主題進行了組織，因此未將其列入索引。儘管《滅諍》戒條的摘要並未出現在討論其戒條的章節中，但我仍將其簡要列出。
The rules are divided into five major categories, dealing with Right Speech, Right Action, Right Livelihood, Communal harmony, and the etiquette of a contemplative. The first three categories—the factors of the Noble Eightfold Path that make up the training in heightened virtue—show in particular how the training rules relate to the Buddhist path as a whole. 這些戒條分為五大類，分別涉及正語、正業、正命、僧團和合、沙門威儀。前三類——八正道的要素，構成增上戒的修行——尤其展現了學處與整個佛教之道的關聯。
These five categories are not sharply distinct types. Instead, they are more like the colors in the band of light thrown off by a prism—discernibly different, but shading into one another with no sharp dividing lines. Right Speech, for instance, often shades into Communal harmony, just as Right Livelihood shades into personal etiquette. Thus the placement of a particular rule in one category rather than another is occasionally somewhat arbitrary. There are a few cases—such as Pc 46 & 85—where the reason for the placement of the rule will become clear only after a reading of the detailed discussion of the rule in the text. 這五類並非涇渭分明的類型，而更像是棱鏡折射出的光線中的顏色——彼此之間雖有明顯的區別，卻又相互交融，沒有清晰的界限。例如，正語常與僧團和合交融，正如正命與個人威儀交融一樣。因此，某條特定戒條歸入某一類而非另一類有時帶有一定的隨意性。有些情況下——例如\ 《波逸提》四六和八五——戒條歸類的原因只有在仔細閱讀正文中對該戒條的詳細討論後才能清楚。
Right Speech
正語
MN 117 defines wrong speech as lying, divisive speech, abusive speech, and idle chatter.
《中部》117經將錯誤言語[邪語]定義為說謊[妄語]、分裂言語[兩舌]、辱罵言語[惡口]和閒聊[綺語]。
Lying
妄語[說謊]
Making an unfounded charge to a bhikkhu that he has committed a pārājika offense, in hopes of having him disrobed, is a saṅghādisesa offense. (Sg 8)
毫無根據地指控比丘犯了《波羅夷》罪，希望令其還俗，是《僧殘》罪。（《僧殘》八）
Distorting the evidence while accusing a bhikkhu of having committed a pārājika offense, in hopes of having him disrobed, is a saṅghādisesa offense. (Sg 9)
扭曲證據指控比丘犯了《波羅夷》罪，希望令其還俗，是《僧殘》罪。（《僧殘》九）
The intentional effort to misrepresent the truth to another individual is a pācittiya offense. (Pc 1)
故意向他人歪曲事實是《波逸提》罪。（《波逸提》一）
Making an unfounded charge to a bhikkhu—or getting someone else to make the charge to him—that he is guilty of a saṅghādisesa offense is a pācittiya offense. (Pc 76)
無根據指控比丘犯了《僧殘》罪——或令他人指控之——是《波逸提》罪。（《波逸提》七六）
Divisive speech
兩舌[分裂言語]
Telling a bhikkhu about insulting remarks made by another bhikkhu—in hopes of winning favor or causing a rift—is a pācittiya offense. (Pc 3)
向一位比丘告知另一位比丘的侮辱性言論——希望以此博取好感或造成裂痕——是《波逸提》罪。（《波逸提》三）
Abusive speech
惡口[辱罵言語]
An insult made with malicious intent to another bhikkhu is a pācittiya offense. (Pc 2)
惡意侮辱其他比丘是犯《波逸提》罪。（《波逸提》二）
Idle chatter
綺語[閒聊]
Visiting lay families—without having informed an available bhikkhu—before or after a meal to which one has been invited is a pācittiya offense except during the robe season or any time one is making a robe. (Pc 46)
在餐食前或餐食後拜訪受邀赴餐食的俗家——有比丘在而未告知——除了袈裟季節或製作袈裟期間外，是《波逸提》罪。（《波逸提》四六）
Entering a village, town, or city during the period after noon until the following dawn, without having taken leave of an available bhikkhu—unless there is an emergency—is a pācittiya offense. (Pc 85)
在中午之後至隔天黎明之間，有比丘在而未告假，進入村莊、城鎮或城市——除非有緊急情況——是《波逸提》罪。（《波逸提》八五）
Right Action
正業
MN 117 defines wrong action as killing living beings, taking what is not given, and engaging in sexual misconduct.
《中部》117經將錯誤行為[邪業]定義為殺生、不與取[拿取未被給予之物]、和邪淫[從事不端性行為]。
Killing
殺生
Intentionally bringing about the death of a human being, even if it is still an embryo—whether by killing the person, arranging for an assassin to kill the person, inciting the person to die, or describing the advantages of death—is a pārājika offense. (Pr 3)
故意導致人類死亡，即使其還是胚胎——無論是親自殺死該人、安排刺客殺死該人、煽動該人死亡，還是描述死亡的好處——是《波羅夷》罪。（《波羅夷》三）
Pouring water that one knows to contain living beings—or having it poured—on grass or clay is a pācittiya offense. Pouring anything that would kill the beings into such water—or having it poured—is also a pācittiya offense. (Pc 20)
明知水中含有生物，卻將之傾倒在草地或泥土上，或讓其被傾倒，是《波逸提》罪。將任何能殺死該生物之物傾倒在這樣的水中，或讓其被傾倒，亦是《波逸提》罪。（《波逸提》二十）
Deliberately killing an animal—or having it killed—is a pācittiya offense. (Pc 61)
故意殺死動物——或讓其被殺死——是《波逸提》罪。（《波逸提》六一）
Using water knowing that it contains living beings that will die from that use is a pācittiya offense. (Pc 62)
明知水中含有會因使用而死亡的生物，仍繼續使用，是《波逸提》罪。（《波逸提》六二）
Taking what is not given
不與取[偷盜]
The theft of anything worth 1/24 ounce troy of gold or more is a pārājika offense. (Pr 2)
竊盜價值 1/24 金衡盎司的黃金以上的任何物品，是《波羅夷》罪。（《波羅夷》二）
Having given another bhikkhu a robe on a condition and then—angry and displeased—snatching it back or having it snatched back is a nissaggiya pācittiya offense. (NP 25)
以某種因緣將袈裟給予另一位比丘，然後因憤怒和不滿而將其奪回，或讓其被奪回，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二五）
Making use of cloth or a bowl stored under shared ownership—unless the shared ownership has been rescinded or one is taking the item on trust—is a pācittiya offense. (Pc 59)
使用置於共享所有權下的布料或缽——除非共享所有權已被撤銷或基於信任而拿取該物品——是《波逸提》罪。（《波逸提》五九）
Sexual Misconduct
邪淫[性行為不端]
Voluntary sexual intercourse—genital, anal, or oral—with a human being, non-human being, or common animal is a pārājika offense. (Pr 1)
與人、非人或普通動物進行自願性交——包括生殖器性交、肛交或口交——是《波羅夷》罪。（《波羅夷》一）
Intentionally causing oneself to emit semen, or getting someone else to cause one to emit semen—except during a dream—is a saṅghādisesa offense. (Sg 1)
故意使自己射精，或讓他人使自己射精——夢境除外——是《僧殘》罪。（《僧殘》一）
Lustful bodily contact with a woman whom one perceives to be a woman is a saṅghādisesa offense. (Sg 2)
與自己感知為女性的女人進行淫欲的身體接觸，是《僧殘》罪。（《僧殘》二）
Making a lustful remark to a woman about her genitals, anus or about performing sexual intercourse is a saṅghādisesa offense. (Sg 3)
對女性發表關於其生殖器、肛門或性交的淫穢言論，是《僧殘》罪。（《僧殘》三）
Telling a woman that having sexual intercourse with a bhikkhu would be beneficial is a saṅghādisesa offense. (Sg 4)
告訴女人與比丘發生性關係會有益處，是《僧殘》罪。（《僧殘》四）

(未完待續)