戒條索引
Rule Index
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戒條索引
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| 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
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正語
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MN 117 defines wrong speech as lying, divisive speech, abusive speech, and idle chatter.
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Lying
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妄語[說謊]
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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)
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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）
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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)
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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）
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The intentional effort to misrepresent the truth to another individual is a pācittiya offense. (Pc 1)
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故意向他人歪曲事實是《波逸提》罪。（《波逸提》一）
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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)
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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）
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Divisive speech
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兩舌[分裂言語]
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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)
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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）
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Abusive speech
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惡口[辱罵言語]
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An insult made with malicious intent to another bhikkhu is a pācittiya offense. (Pc 2)
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惡意侮辱其他比丘是犯《波逸提》罪。（《波逸提》二）
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Idle chatter
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綺語[閒聊]
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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)
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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）
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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)
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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）
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Right Action
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正業
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MN 117 defines wrong action as killing living beings, taking what is not given, and engaging in sexual misconduct.
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Killing
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殺生
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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)
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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）
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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)
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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）
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Deliberately killing an animal—or having it killed—is a pācittiya offense. (Pc 61)
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故意殺死動物——或讓其被殺死——是《波逸提》罪。（《波逸提》六一）
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Using water knowing that it contains living beings that will die from that use is a pācittiya offense. (Pc 62)
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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）
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Taking what is not given
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不與取[偷盜]
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The theft of anything worth 1/24 ounce troy of gold or more is a pārājika offense. (Pr 2)
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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）
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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)
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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）
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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)
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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）
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Sexual Misconduct
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邪淫[性行為不端]
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Voluntary sexual intercourse—genital, anal, or oral—with a human being, non-human being, or common animal is a pārājika offense. (Pr 1)
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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）
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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)
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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）
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Lustful bodily contact with a woman whom one perceives to be a woman is a saṅghādisesa offense. (Sg 2)
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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）
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Making a lustful remark to a woman about her genitals, anus or about performing sexual intercourse is a saṅghādisesa offense. (Sg 3)
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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）
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Telling a woman that having sexual intercourse with a bhikkhu would be beneficial is a saṅghādisesa offense. (Sg 4)
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告訴女人與比丘發生性關係會有益處，是《僧殘》罪。（《僧殘》四）
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Getting an unrelated bhikkhunī to wash, dye, or beat a robe that has been used at least once is a nissaggiya pācittiya offense. (NP 4)
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讓與自己沒有血緣關係的比丘尼清洗、染色或捶打至少使用過一次的袈裟，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》四）
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Getting an unrelated bhikkhunī to wash, dye, or card wool that has not been made into cloth or yarn is a nissaggiya pācittiya offense. (NP 17)
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讓與自己沒有血緣關係的比丘尼清洗、染色或梳理尚未製成布匹或紗線的羊毛，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》一七）
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Lying down at the same time in the same lodging with a woman is a pācittiya offense. (Pc 6)
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與女性同時躺在同一住處內是《波逸提》罪。（《波逸提》六）
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Teaching more than six sentences of Dhamma to a woman, except in response to a question, is a pācittiya offense unless a knowledgeable man is present. (Pc 7)
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除非是回答問題，否則向女性講授超過六句佛法，若無知識淵博之男人在場，是《波逸提》罪。（《波逸提》七）
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Exhorting a bhikkhunī about the eight vows of respect—except when one has been authorized to do so by the Community or asked a question by a bhikkhunī—is a pācittiya offense. (Pc 21)
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未經僧團授權或受比丘尼詢問，教誡比丘尼八敬法是《波逸提》罪。（《波逸提》二一）
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Exhorting a bhikkhunī on any topic at all after sunset—except when she requests it—is a pācittiya offense. (Pc 22)
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日落後，對比丘尼教誡任何主題——除非她請求——是《波逸提》罪。（《波逸提》二二）
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Going to the bhikkhunīs’ quarters and exhorting a bhikkhunī about the eight vows of respect—except when she is ill or has requested the instruction—is a pācittiya offense. (Pc 23)
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前往比丘尼的住所，教誡比丘尼八敬法——除非她生病或請求指示——是《波逸提》罪。（《波逸提》二三）
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Giving robe-cloth to an unrelated bhikkhunī without receiving anything in exchange is a pācittiya offense. (Pc 25)
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給予無血緣關係的比丘尼袈裟布而沒有收到任何東西作為交換，是《波逸提》罪。（《波逸提》二五）
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Sewing a robe—or having it sewn—for an unrelated bhikkhunī is a pācittiya offense. (Pc 26)
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為無血緣關係的比丘尼縫製袈裟，或令其被縫製，是《波逸提》罪。（《波逸提》二六）
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Traveling by arrangement with a bhikkhunī from one village to another—except when the road is risky or there are other dangers—is a pācittiya offense. (Pc 27)
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除非道路危險或有其他危險，否則與比丘尼約定從一個村莊前往另一個同行是《波逸提》罪。（《波逸提》二七）
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Traveling by arrangement with a bhikkhunī upriver or downriver in the same boat—except when crossing a river—is a pācittiya offense. (Pc 28)
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與比丘尼約定同乘一艘船沿河而上或而下——橫渡過河除外——是《波逸提》罪。（《波逸提》二八）
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When aiming at privacy, sitting or lying down alone with a bhikkhunī in an unsecluded but private place is a pācittiya offense. (Pc 30)
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當目的是為了隱私時，與比丘尼單獨在非僻靜但私密的地方坐著或躺下，是《波逸提》罪。（《波逸提》三十）
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When aiming at privacy, sitting or lying down with a woman or women in a private, secluded place with no other man present is a pācittiya offense. (Pc 44)
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當目的是為了隱私時，在沒有其他男性在場的私密僻靜之處，與一名或多名女性坐著或躺下，是《波逸提》罪。（《波逸提》四四）
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When aiming at privacy, sitting or lying down alone with a woman in an unsecluded but private place is a pācittiya offense. (Pc 45)
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當目的是為了隱私時，與女性單獨在非僻靜但私密之處坐著或躺下，是《波逸提》罪。（《波逸提》四五）
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Traveling by arrangement with a woman from one village to another is a pācittiya offense. (Pc 67)
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與女性約定同行從一個村莊前往另一個，是《波逸提》罪。（《波逸提》六七）
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Right Livelihood
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正命
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MN 117 defines wrong livelihood as scheming, persuading, hinting, belittling, and pursuing gain with gain.
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《中部》117經將錯誤的謀生方式[邪命]定義為陰謀詭計、勸誘、暗示、貶低和以利謀利。
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General
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概要
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Deliberately lying to another person that one has attained a superior human state is a pārājika offense. (Pr 4)
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故意向他人謊稱自己已達上人法，是《波羅夷》罪。（《波羅夷》四）
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Acting as a go-between to arrange a marriage, an affair, or a date between a man and a woman not married to each other is a saṅghādisesa offense. (Sg 5)
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為彼此未婚的男女牽線搭橋，安排婚姻、婚外情或約會，是《僧殘》罪。（《僧殘》五）
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Engaging in trade with anyone except one’s co-religionists is a nissaggiya pācittiya offense. (NP 20)
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與同宗教以外的任何人進行貿易是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二十）
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Persuading a donor to give a gift to oneself, knowing that he or she had planned to give it to a Community, is a nissaggiya pācittiya offense. (NP 30)
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明知布施者原本打算將布施給僧團，卻說服其布施與自己，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》三十）
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Telling an unordained person of one’s actual superior human attainments is a pācittiya offense. (Pc 8)
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告知未受具戒者自己的真實上人成就，是《波逸提》罪。（《波逸提》八）
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Persuading a donor to give to another individual a gift that he or she had planned to give to a Community—when one knows that it was intended for the Community—is a pācittiya offense. (Pc 82)
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說服布施者將原本計劃給予僧團的布施轉而給予他人——當明知該布施原本是打算給僧團的——是《波逸提》罪。（《波逸提》八二）
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Robes
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袈裟
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Keeping a piece of robe-cloth for more than ten days without determining it for use or placing it under shared ownership—except when the robe-season or kathina privileges are in effect—is a nissaggiya pācittiya offense. (NP 1)
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未經決意使用或未置於共享所有權之下，將一件袈裟布存放超過十天——除非正值袈裟季節或功德衣方便利益仍有效時——是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》一）
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Being in a separate zone from any of one’s three robes at dawn—except when one’s kathina privileges are in effect or one has received formal authorization from the Community—is a nissaggiya pācittiya offense. (NP 2)
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黎明[明相]時分，若身處與自身三衣任一件不同的區域——除非其功德衣方便利益仍有效或已獲得僧團的正式授權——是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二）
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Keeping out-of-season robe-cloth for more than 30 days when it is not enough to make a requisite and one has expectation for more—except when the robe-season and kathina privileges are in effect—is a nissaggiya pācittiya offense. (NP 3)
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當非當季袈裟布數量不足以製作必需品，並且期望更多，將其存放超過30天，除非正值袈裟季節且功德衣方便利益仍有效外，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》三）
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Accepting robe-cloth from an unrelated bhikkhunī without giving her anything in exchange is a nissaggiya pācittiya offense. (NP 5)
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接受與自己沒有血緣關係的比丘尼的袈裟布而不給予其任何東西作為交換，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》五）
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Asking for and receiving robe-cloth from an unrelated lay person, except when one’s robes have been snatched away or destroyed, is a nissaggiya pācittiya offense. (NP 6)
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除非袈裟被奪走或毀壞，向與自己沒有血緣關係的在家人索取並接受袈裟布，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》六）
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Asking for and receiving excess robe-cloth from unrelated lay people when one’s robes have been snatched away or destroyed is a nissaggiya pācittiya offense. (NP 7)
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當袈裟被奪走或毀壞後，向與自己沒有血緣關係的在家人索取並接受過量的袈裟布，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》七）
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When a lay person who is not a relative is planning to get robe-cloth for one but has yet to ask one what kind of cloth one wants: Receiving the cloth after making a request that would improve it is a nissaggiya pācittiya offense. (NP 8)
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當無血緣關係的在家人打算為自己弄得袈裟布，但尚未詢問自己想要何種布料時：在提出能改善布料的要求後接受布料，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》八）
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When two or more lay people who are not one’s relatives are planning to get separate pieces of robe-cloth for one but have yet to ask one what kind of cloth one wants: Receiving cloth from them after asking them to pool their funds to get one piece of cloth—out of a desire for something fine—is a nissaggiya pācittiya offense. (NP 9)
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當兩位以上無血緣關係的在家人計劃為自己弄得不同件的袈裟布，但尚未詢問自己想要何種布料時：出於欲求美好之物而要求他們湊集淨資弄得一塊布料之後，從他們那裡接受布料，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》九）
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Making a felt blanket/rug with silk mixed in it for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 11)
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為自己使用而製作混有絲綢的敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十一）
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Making a felt blanket/rug entirely of black wool for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 12)
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為自己使用而製作完全由黑色羊毛製成的敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十二）
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Making a felt blanket/rug that is more than one-half black wool for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 13)
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為自己使用而製作超過一半黑色羊毛的敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十三）
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Unless one has received authorization to do so from the Community, making a felt blanket/rug for one’s own use—or having it made—less than six years after one’s last one was made is a nissaggiya pācittiya offense. (NP 14)
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除非獲得僧團的授權，否則在上次製作敷具後不到六年內為自己使用而製作敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十四）
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Making a felt sitting rug for one’s own use—or having it made—without incorporating a one-span piece of old felt is a nissaggiya pācittiya offense. (NP 15)
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為自己使用而製作敷具坐墊（尼師壇）——或令其被製作——而不加入一塊一張手的舊敷具，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十五）
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Seeking and receiving a rains-bathing cloth before the fourth month of the hot season is a nissaggiya pācittiya offense. Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season is also a nissaggiya pācittiya offense. (NP 24)
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在熱季第四個月之前尋求並接受雨浴衣是《尼薩耆波逸提》（《捨墮》）罪。在熱季第四個月最後兩週之前使用雨浴衣也是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二四）
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Taking thread that one has asked for improperly and getting weavers to weave cloth from it—when they are unrelated and have not made a previous offer to weave—is a nissaggiya pācittiya offense. (NP 26)
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未適當地索取線材，並讓無血緣關係且事先未提出織布供養的織匠用該線材織布，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二六）
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When donors who are not relatives—and have not invited one to ask—have arranged for weavers to weave robe-cloth intended for one: Receiving the cloth after getting the weavers to improve it is a nissaggiya pācittiya offense. (NP 27)
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當布施者無血緣關係——且未邀請自己索要——安排織匠織造供給自己的袈裟布時：讓織匠對其進行改善後接受該布料，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二七）
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Keeping robe-cloth offered in urgency past the end of the robe season after having accepted it during the last eleven days of the Rains-residence is a nissaggiya pācittiya offense. (NP 28)
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在雨安居最後十一天接受緊急供養的袈裟布後，將其保留到袈裟季節結束之後，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二八）
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When one is living in a dangerous wilderness abode during the month after the Rains-residence and has left one of one’s robes in the village where one normally goes for alms: Being away from the abode and the village for more than six nights at a stretch—except when authorized by the Community—is a nissaggiya pācittiya offense. (NP 29)
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雨安居過後的該月期間，當居住在危險的林野住所，並將其中一件袈裟留在平時托缽的村莊：除非得到僧團的授權，否則離開住所和村莊超過連續六夜，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二九）
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Wearing an unmarked robe is a pācittiya offense. (Pc 58)
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穿著未標記的袈裟是《波逸提》罪。（《波逸提》五八）
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Obtaining an overly large sitting cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 89)
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為自己使用而製作——或令其被製作——過大的坐布後而獲得之，是《波逸提》罪，須在懺悔罪行前將該布裁剪至合適尺寸。（《波逸提》八九）
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Obtaining an overly large skin-eruption covering cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 90)
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為自己使用而製作——或令其被製作——過大的覆瘡布後而獲得之，是《波逸提》罪，須在懺悔罪行前將該布裁剪至合適尺寸。（《波逸提》九十）
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Obtaining an overly large rains-bathing cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 91)
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為自己使用而製作——或令其被製作——過大的雨浴衣後而獲得之，是《波逸提》罪，須在懺悔罪行前將該衣裁剪至合適尺寸。（《波逸提》九一）
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Obtaining an overly large robe after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the robe down to size before confessing the offense. (Pc 92)
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為自己使用而製作——或令其被製作——過大的袈裟後而獲得之，是《波逸提》罪，須在懺悔罪行前將該袈裟裁剪至合適尺寸。（《波逸提》九二）
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Food
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食物
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Eating any of the five staple foods that a lay person has offered as the result of a bhikkhunī’s prompting—unless the lay person was already planning to offer the food before her prompting—is a pācittiya offense. (Pc 29)
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食用在家人因比丘尼的勸導而供養五種主食之任一種——除非該在家人在比丘尼勸導前已計劃供養該食物——是《波逸提》罪。（《波逸提》二九）
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Eating food obtained from the same public alms center two days running—without leaving in the interim—unless one is too ill to leave the center, is a pācittiya offense. (Pc 31)
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連續兩天從同一公共施捨中心獲得食物並食用之，且期間未離開——除非病重無法離開該中心——是《波逸提》罪。（《波逸提》三一）
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Eating a meal to which four or more individual bhikkhus have been specifically invited—except on special occasions—is a pācittiya offense. (Pc 32)
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除特殊場合外，食用四位或四位以上被特定邀請的比丘的餐食，是《波逸提》罪。（《波逸提》三二）
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Eating a meal before going to another meal to which one was invited, or accepting an invitation to one meal and eating elsewhere instead, is a pācittiya offense except when one is ill or during the time of giving cloth or making robes. (Pc 33)
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在赴受邀請的另一餐食之前先用餐食，或接受一頓餐食的邀請卻在別處用餐，是《波逸提》罪，但生病或者給予布料或製作袈裟時除外。（《波逸提》三三）
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Accepting more than three bowlfuls of food that the donors prepared for their own use as presents or as provisions for a journey is a pācittiya offense. (Pc 34)
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接受布施者為他們自己準備的、超過三缽的食物作為禮物或旅途補給，是《波逸提》罪。（《波逸提》三四）
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Eating staple or non-staple food that is not left-over, after having earlier in the day finished a meal during which one turned down an offer to eat further staple food, is a pācittiya offense. (Pc 35)
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如果在當天早些時候已經吃過一頓餐食，並且在該餐中拒絕了食用更多主食的供養，之後又食用非剩菜的主食或副食，是《波逸提》罪。（《波逸提》三五）
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Eating staple or non-staple food in the period from noon till the next dawn is a pācittiya offense. (Pc 37)
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從中午至隔天黎明[明相]期間食用主食或副食，是《波逸提》罪。（《波逸提》三七）
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Eating food that a bhikkhu—oneself or another—formally received on a previous day is a pācittiya offense. (Pc 38)
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食用比丘（無論是自己或他人）前一天正式接受的食物，是《波逸提》罪。（《波逸提》三八）
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Eating finer staple foods, after having asked for them for one’s own sake—except when ill—is a pācittiya offense. (Pc 39)
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除生病外，食用為自己要求的較精緻主食，是《波逸提》罪。（《波逸提》三九）
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Eating food that has not been formally given is a pācittiya offense. (Pc 40)
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食用未經正式給予的食物，是《波逸提》罪。（《波逸提》四十）
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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. (Pd 1)
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在村莊地區，從無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。（《應悔過》一）
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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. (Pd 2)
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在受邀請的餐食上，比丘尼出於偏愛，指示哪位比丘應該得到哪一種食物，且沒有比丘開口請她離開，那麼食用接受的主食是《應悔過》罪。（《應悔過》二）
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Eating staple or non-staple food, after accepting it—when one is neither ill nor invited—at the home of a family formally designated as “in training,” is a pāṭidesanīya offense. (Pd 3)
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在既非生病也非受邀請的情況下，在被正式指定為「學家」的家中接受主食或副食後並食用之，是《應悔過》罪。（《應悔過》三）
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Eating an unannounced gift of staple or non-staple food after accepting it in a dangerous wilderness abode when one is not ill is a pāṭidesanīya offense. (Pd 4)
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在危險的林野住所中，接受事先未告知的主食或副食的布施後，在未生病的情況下食用之，是《應悔過》罪。（《應悔過》四）
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Lodgings
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住所
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Building a plastered hut—or having it built— without a sponsor, destined for one’s own use, without having obtained the Community’s approval, is a saṅghādisesa offense. Building a plastered hut—or having it built—without a sponsor, destined for one’s own use, exceeding the standard measurements, is also a saṅghādisesa offense. (Sg 6)
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沒有資助者，專供自己使用，沒有獲得僧團批准，建造抹灰小屋，或令其被建造，是《僧殘》罪。沒有資助者，專供自己使用，超出標準尺寸，建造抹灰小屋，或令其被建造，也是《僧殘》罪。（《僧殘》六）
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Building a hut with a sponsor—or having it built—destined for one’s own use, without having obtained the Community’s approval, is a saṅghādisesa offense. (Sg 7)
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專供自己使用，沒有獲得僧團批准，有資助者建造小屋，或令其被建造，是《僧殘》罪。（《僧殘》七）
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When a bhikkhu is building or repairing a large dwelling for his own use, using resources donated by another, he may not reinforce the window or door frames with more than three layers of roofing material or plaster. To exceed this is a pācittiya offense. (Pc 19)
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比丘用他人布施的資源為自己建造或修繕大住所時，加固門窗框時，不得使用超過三層屋頂材料或灰泥。超過此限者是《波逸提》罪。（《波逸提》十九）
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Obtaining a bed or bench with legs longer than eight sugata fingerbreadths after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the legs down before confessing the offense. (Pc 87)
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為自己使用而製作——或令其被製作——腳長超過八個善逝指寬的床或凳子後並獲得之，是《波逸提》罪，須在懺悔罪行前將腳鋸短。（《波逸提》八七）
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Obtaining a bed or bench stuffed with cotton down after making it—or having it made—for one’s own use is a pācittiya offense requiring that one remove the stuffing before confessing the offense. (Pc 88)
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為自己使用而製作——或令其被製作——用棉絨填充的床或凳子後並獲得之，是《波逸提》罪，須在懺悔罪行前移除填充物。（《波逸提》八八）
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Medicine
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醫藥
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Keeping any of the five tonics—ghee, fresh butter, oil, honey, or sugar/molasses—for more than seven days, unless one determines to use them only externally, is a nissaggiya pācittiya offense. (NP 23)
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將五種補品——酥油、新鮮奶油、油、蜂蜜或糖/糖蜜——中的任何一種存放超過七天，除非決意僅用於外用，否則是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二三）
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When a supporter has made an offer to supply medicines to the Community: Asking him/her for medicine outside of the terms of the offer when one is not ill is a pācittiya offense. (Pc 47)
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當支持者提出向僧團提供醫藥時：當自己無病卻在其承諾範圍之外向其索要醫藥，是《波逸提》罪。（《波逸提》四七）
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Money
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金錢
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When a fund for one’s individual use has been set up with a steward, obtaining an article from the fund as a result of having prompted the steward more than the allowable number of times is a nissaggiya pācittiya offense. (NP 10)
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當設立了供自己個人使用的資金並指定了淨人時，因催促淨人的次數超過了允許的次數，而從資金獲得物品，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十）
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Accepting gold or money, having someone else accept it, or consenting to its being placed down as a gift for oneself, is a nissaggiya pācittiya offense. (NP 18)
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接受黃金或金錢，讓他人接受，或同意其作為給自己的布施而被放置，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十八）
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Obtaining gold or money through trade is a nissaggiya pācittiya offense. (NP 19)
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透過交易獲取黃金或金錢是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十九）
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Bowls and other requisites
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缽及其他必需品
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Carrying wool that has not been made into cloth or yarn for more than three yojanas is a nissaggiya pācittiya offense. (NP 16)
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攜帶未製成布料或紗線的羊毛超過三由旬的距離，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十六）
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Keeping an alms bowl for more than ten days without determining it for use or placing it under shared ownership is a nissaggiya pācittiya offense. (NP 21)
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未經決意使用或置於共享所有權之下，將缽存放超過十天，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二一）
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Asking for and receiving a new alms bowl when one’s current bowl is not beyond repair is a nissaggiya pācittiya offense. (NP 22)
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如果自己目前的缽並非無法修復，卻又向人索取並接受了新的缽，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二二）
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Obtaining a needle box made of bone, ivory, or horn after making it—or having it made—for one’s own use is a pācittiya offense requiring that one break the box before confessing the offense. (Pc 86)
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為自己使用而製作——或令其被製作——用骨頭、象牙或角製成的針盒後而獲得之，是《波逸提》罪，須在懺悔罪行前將該盒打碎。（《波逸提》八六）
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Communal Harmony
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和合僧
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To persist—after the third proclamation of a formal rebuke in the Community—in trying to form a schismatic group or in taking up a position that can lead to schism is a saṅghādisesa offense. (Sg 10)
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在僧團中正式訶責的第三次羯磨文之後，仍執意試圖組成分裂團體或採取可能導致分裂的立場，是《僧殘》罪。（《僧殘》十）
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To persist—after the third proclamation of a formal rebuke in the Community—in supporting a potential schismatic is a saṅghādisesa offense. (Sg 11)
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在僧團中正式訶責的第三次羯磨文之後，仍執意支持潛在的破和合僧者，是《僧殘》罪。（《僧殘》十一）
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To persist—after the third proclamation of a formal rebuke in the Community—in being difficult to admonish is a saṅghādisesa offense. (Sg 12)
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在僧團中正式訶責的第三次羯磨文之後，仍堅持難以教誡，是《僧殘》罪。（《僧殘》十二）
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To persist—after the third proclamation of a formal rebuke in the Community—in criticizing a banishment transaction performed against oneself is a saṅghādisesa offense. (Sg 13)
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在僧團中正式訶責的第三次羯磨文之後，仍堅持批評針對自己執行的驅出羯磨，是《僧殘》罪。（《僧殘》十三）
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When a trustworthy female lay follower accuses a bhikkhu of having committed a pārājika, saṅghādisesa, or pācittiya offense while sitting alone with a woman in a private, secluded place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done. (Ay 1)
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當值得信賴的女在家人指控比丘在與一名女人於私密、僻靜之處單獨坐時犯了《波羅夷》、《僧殘》或《波逸提》罪，僧團應調查此指控，並根據比丘所承認的行為予以處置之。（《不定》一）
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When a trustworthy female lay follower accuses a bhikkhu of having committed a saṅghādisesa or pācittiya offense while sitting alone with a woman in an unsecluded but private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done. (Ay 2)
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當值得信賴的女在家人指控比丘在與一名女人於非僻靜但私密之處單獨坐時犯了《僧殘》或《波逸提》罪，僧團應調查此指控，並根據比丘所承認的行為予以處置之。（《不定》二）
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Telling an unordained person of another bhikkhu’s serious offense—unless one is authorized by the Community to do so—is a pācittiya offense. (Pc 9)
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除非得到僧團的授權如此做，否則向未受具足戒者透露另一位比丘的嚴重罪行是《波逸提》罪。（《波逸提》九）
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Persistently replying evasively or keeping silent in order to conceal one’s own offenses when being questioned in a meeting of the Community—after a formal charge of evasive speech or being frustrating has been brought against one—is a pācittiya offense. (Pc 12)
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於僧團會議上被質問時，在已被正式指控為迴避言論或令人感到挫折後，仍堅持含糊其辭地回答或保持沉默以掩蓋自己的罪行，是《波逸提》罪。（《波逸提》十二）
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If a Community official is innocent of bias: Criticizing him within earshot of another bhikkhu is a pācittiya offense. (Pc 13)
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如果僧團執事沒有偏見：在另一位比丘聽力可及範圍內批評他，是《波逸提》罪。（《波逸提》十三）
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When one has set a bed, bench, mattress, or stool belonging to the Community out in the open: Leaving its immediate vicinity without putting it away, arranging to have it put away, or taking leave is a pācittiya offense. (Pc 14)
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將屬於僧團的床、長凳、床墊或凳子放置在露天場所時：離開其附近而未將其收起來、安排其被收起來，或告別，是《波逸提》罪。（《波逸提》十四）
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When one has spread bedding out in a dwelling belonging to the Community: Departing from the monastery without putting it away, arranging to have it put away, or taking leave is a pācittiya offense. (Pc 15)
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在屬於僧團的住所內鋪好寢具後：離開寺院而未將其收起來、安排其被收起來，或告別，是《波逸提》罪。（《波逸提》十五）
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Intruding on another bhikkhu’s sleeping or sitting place in a dwelling belonging to the Community, with the sole purpose of making him uncomfortable and forcing him to leave, is a pācittiya offense. (Pc 16)
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侵入屬於僧團的住所內的另一位比丘的坐臥處，唯一的目的就是使其感到不舒服，迫使其離開，是《波逸提》罪。（《波逸提》十六）
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Causing a bhikkhu to be evicted from a dwelling belonging to the Community—when one’s primary impulse is anger—is a pācittiya offense. (Pc 17)
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當主要衝動是憤怒時，導致比丘被驅逐出屬於僧團的住所，是《波逸提》罪。（《波逸提》十七）
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Sitting or lying down on a bed or bench with detachable legs on an unplanked loft in a dwelling belonging to the Community, is a pācittiya offense. (Pc 18)
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在屬於僧團的住所中未鋪設地板的閣樓上，坐或躺使用可拆卸腳的床或長凳，是《波逸提》罪。（《波逸提》十八）
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Saying that a properly authorized bhikkhu exhorts the bhikkhunīs for the sake of worldly gain—when in fact that is not the case—is a pācittiya offense. (Pc 24)
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說獲得適當授權的比丘為了世俗利益而教誡比丘尼——而事實並非如此——是《波逸提》罪。（《波逸提》二四）
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Deliberately tricking another bhikkhu into breaking Pācittiya 35, in hopes of finding fault with him, is a pācittiya offense. (Pc 36)
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Speaking or acting disrespectfully after having been admonished by another bhikkhu for a breach of the training rules is a pācittiya offense. (Pc 54)
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因違反學處而被另一位比丘訓誡後，言語或行為不尊重，是《波逸提》罪。（《波逸提》五四）
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Agitating to re-open an issue, knowing that it was properly dealt with, is a pācittiya offense. (Pc 63)
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明知諍事已妥善處理，仍鼓動重新提起之，是《波逸提》罪。（《波逸提》六三）
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Not informing another bhikkhu of a serious offense that one knows a third bhikkhu has committed—out of a desire to protect the third bhikkhu either from having to undergo the penalty or from the jeering remarks of other bhikkhus—is a pācittiya offense. (Pc 64)
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明知第三位比丘犯了嚴重罪行，卻為了保護第三位比丘免遭懲罰或免受其他比丘的嘲笑，而未將此事告知另一位比丘，是《波逸提》罪。（《波逸提》六四）
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Acting as the preceptor in the full Acceptance (ordination) of a person one knows to be less than 20 years old is a pācittiya offense. (Pc 65)
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明知某人未滿20歲，仍在受具足戒中擔任其戒師，是《波逸提》罪。（《波逸提》六五）
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Refusing—after the third proclamation of a formal rebuke in a meeting of the Community—to relinquish the evil view that there is nothing wrong in intentionally transgressing the Buddha’s ordinances is a pācittiya offense. (Pc 68)
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在僧團會議中正式訶責的第三次羯磨文之後，仍拒絕放棄「故意違反佛陀的戒律並無不妥」的邪見，是《波逸提》罪。（《波逸提》六八）
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Communing, affiliating, or lying down under the same roof with a bhikkhu who has been suspended and not been restored—knowing that such is the case—is a pācittiya offense. (Pc 69)
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明知比丘已被舉罪且尚未恢復，仍與其交往、共羯磨或在同一屋頂躺下，是《波逸提》罪。（《波逸提》六九）
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Befriending, receiving services from, communing, or lying down under the same roof with an expelled novice—knowing that he has been expelled—is a pācittiya offense. (Pc 70)
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明知沙彌已被驅擯，仍與其交友、接受其服務、與其交往、或在同一屋頂躺下，是《波逸提》罪。（《波逸提》七十）
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When being admonished by another bhikkhu with regard to a training rule formulated in the Vinaya, saying something as a ploy to excuse oneself from training under the rule is a pācittiya offense. (Pc 71)
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當被另一位比丘就律藏中所制定的學處訓誡時，說某些話耍手段以藉口逃避該戒條的訓練，是《波逸提》罪。（《波逸提》七一）
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Criticizing the discipline in the presence of another bhikkhu, in hopes of preventing its study, is a pācittiya offense. (Pc 72)
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當著另一位比丘的面批評戒律，希望阻止其學習，是《波逸提》罪。（《波逸提》七二）
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Using half-truths to deceive others into believing that one is ignorant of the rules in the Pāṭimokkha—after one has already heard the Pāṭimokkha in full three times, and a transaction exposing one’s deceit has been brought against one—is a pācittiya offense. (Pc 73)
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在已完整聽過《波羅提木叉》三遍，且羯磨被執行以揭露自己的欺騙行為之後，仍以半真半假之言欺騙他人相信自己對《波羅提木叉》的戒條無知，是《波逸提》罪。（《波逸提》七三）
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Giving a blow to another bhikkhu when impelled by anger—except in self-defense—is a pācittiya offense. (Pc 74)
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出於憤怒而擊打另一位比丘——自衛除外——是《波逸提》罪。（《波逸提》七四）
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Making a threatening gesture against another bhikkhu when impelled by anger—except in self-defense—is a pācittiya offense. (Pc 75)
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出於憤怒而對另一位比丘做出威脅性手勢——自衛除外——是《波逸提》罪。（《波逸提》七五）
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Intentionally provoking anxiety in another bhikkhu that he may have broken a rule, when one has no other purpose in mind, is a pācittiya offense. (Pc 77)
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故意使另一位比丘因擔心自己可能違反戒律而感到焦慮，而並無其他目的，是《波逸提》罪。（《波逸提》七七）
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Eavesdropping on bhikkhus involved in an argument over an issue—with the intention of using what they say against them—is a pācittiya offense. (Pc 78)
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偷聽比丘們就某個問題進行爭論，並意圖利用他們所說來攻擊他們，是《波逸提》罪。（《波逸提》七八）
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Complaining about a Community transaction to which one gave one’s consent—if one perceives the transaction as having been carried out in accordance with the rule—is a pācittiya offense. (Pc 79)
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抱怨自己給予同意的僧團羯磨——如果自己認為該羯磨是按照戒條執行的——是《波逸提》罪。（《波逸提》七九）
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Getting up and leaving a meeting of the Community in the midst of a valid transaction that one knows to be valid—without having first given one’s consent to the transaction and with the intention of invalidating it—is a pācittiya offense. (Pc 80)
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在明知一有效羯磨為有效的過程中，起身離開僧團會議，且未事先同意該羯磨，意圖使其無效，是《波逸提》罪。（《波逸提》八十）
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After participating in a Community transaction giving robe-cloth to a Community official: Complaining that the Community acted out of favoritism is a pācittiya offense. (Pc 81)
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在參與給予僧團執事袈裟布的僧團羯磨後：抱怨僧團出於偏袒而行事。，是《波逸提》罪。（《波逸提》八一）
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When the Community is dealing formally with an issue, the full Community must be present, as must all the individuals involved in the issue; the proceedings must follow the patterns set out in the Dhamma and Vinaya. (As 1)
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當僧團正式處理一項諍論時，全體僧團必須到場，所有與該諍論相關的人員也必須到場；處理程序必須遵循法與律中規定的模式。（《滅諍》一）
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If the Community unanimously believes that a bhikkhu is innocent of a charge made against him, they may issue a transaction declaring him innocent on the basis of his memory of the events. (As 2)
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如果僧團一致認為比丘對所受指控無罪，可以根據比丘對事件的記憶，做出宣告其無罪的羯磨。（《滅諍》二）
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If the Community unanimously believes that a bhikkhu was insane while committing offenses against the rules, they may issue a transaction absolving him of any responsibility for the offenses. (As 3)
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如果僧團一致認為比丘在犯戒時神智不清，可以做出羯磨，免除其罪行的責任。（《滅諍》三）
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If a bhikkhu commits an offense, he should willingly undergo the appropriate penalty in line with what he actually did and the actual seriousness of the offense. (As 4)
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比丘若犯了戒，應自願接受與其實際所為及罪行實際嚴重程度相符的適當懲罰。（《滅諍》四）
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If an important dispute cannot be settled by a unanimous decision, it should be submitted to a vote. The opinion of the majority, if in accord with the Dhamma and Vinaya, is then considered decisive. (As 5)
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如果重大諍論無法透過一致決定解決，則應提交表決。多數人的意見，如果符合法與律，則視為決定性意見。（《滅諍》五）
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If a bhikkhu admits to an offense only after being interrogated in a formal meeting, the Community should carry out a further-punishment transaction against him, rescinding it only when he has mended his ways. (As 6)
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若比丘在正式會議上經審問後才承認罪行，僧團應對其施以罪處所(覓罪相)羯磨，只有在其改過自新後方可撤銷。（《滅諍》六）
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If, in the course of a dispute, both sides act in ways unworthy of contemplatives, and the sorting out of the penalties would only prolong the dispute, the Community as a whole may make a blanket confession of its light offenses. (As 7)
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如果在諍論過程中，雙方的行為都不符合沙門所行，而解決懲罰問題只會延長諍論，那麼整體僧團可以對其輕微的罪行作出全面總括的懺悔。（《滅諍》七）
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The Etiquette of a Contemplative
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沙門威儀
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Training a novice or lay person to recite passages of Dhamma by rote is a pācittiya offense. (Pc 4)
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訓練沙彌或在家人死記硬背佛法段落，是《波逸提》罪。（《波逸提》四）
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Lying down at the same time, in the same lodging, with a novice or layman for more than three nights running is a pācittiya offense. (Pc 5)
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與沙彌或在家男人在同一住處連續三晚以上同時躺下，是《波逸提》罪。（《波逸提》五）
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Digging soil or commanding that it be dug is a pācittiya offense. (Pc 10)
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挖掘土壤或命令土壤被挖掘，是《波逸提》罪。（《波逸提》十）
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Intentionally cutting, burning, or killing a living plant is a pācittiya offense. (Pc 11)
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故意砍伐、焚燒或殺死活體植物，是《波逸提》罪。（《波逸提》十一）
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Handing food or medicine to a person ordained in another religion is a pācittiya offense. (Pc 41)
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向其他宗教的受戒者親手提供食物或藥物，是《波逸提》罪。（《波逸提》四一）
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Sending another bhikkhu away so that he won’t witness any misconduct one is planning to indulge in is a pācittiya offense. (Pc 42)
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為避免另一位比丘目睹自己計劃沉溺的不當行為而將其遣走，是《波逸提》罪。（《波逸提》四二）
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To sit down intruding on a man and a woman in their private quarters—when one or both are sexually aroused, and when another bhikkhu is not present—is a pācittiya offense. (Pc 43)
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當一男一女中一人或兩人處於性興奮狀態，且沒有另一位比丘在場時，闖入他們的私人住所坐下，是《波逸提》罪。（《波逸提》四三）
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Watching a field army—or similar large military force—on active duty, unless there is a suitable reason, is a pācittiya offense. (Pc 48)
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觀看野戰軍或類似的大型軍事力量值勤，除非有適當理由，是《波逸提》罪。（《波逸提》四八）
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Staying more than three consecutive nights with an army on active duty—even when one has a suitable reason to be there—is a pācittiya offense. (Pc 49)
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即使有正當理由，在值勤的軍隊中連續逗留超過三個晚上，是《波逸提》罪。（《波逸提》四九）
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Going to a battlefield, a roll call, an array of the troops in battle formation, or to see a review of the battle units while one is staying with an army is a pācittiya offense. (Pc 50)
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待在軍隊期間，前往戰場、點名、列隊作戰的部隊、或觀看戰鬥部隊檢閱，是《波逸提》罪。（《波逸提》五十）
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Taking an intoxicant is a pācittiya offense regardless of whether one is aware that it is an intoxicant. (Pc 51)
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無論是否知道所服用的是麻醉品，服用麻醉品是《波逸提》罪。（《波逸提》五一）
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Tickling another bhikkhu is a pācittiya offense. (Pc 52)
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搔另一位比丘的癢是《波逸提》罪。（《波逸提》五二）
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Jumping and swimming in the water for fun is a pācittiya offense. (Pc 53)
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為了好玩而在水中跳躍和游泳是《波逸提》罪。（《波逸提》五三）
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Attempting to frighten another bhikkhu is a pācittiya offense. (Pc 55)
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試圖驚嚇另一位比丘是《波逸提》罪。（《波逸提》五五）
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Lighting a fire to warm oneself—or having it lit—when one does not need the warmth for one’s health is a pācittiya offense. (Pc 56)
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在自身並不需要取暖保持健康的情況下，為了取暖而生火或讓人生火，是《波逸提》罪。（《波逸提》五六）
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Bathing more frequently than once a fortnight when residing in the middle Ganges Valley, except on certain occasions, is a pācittiya offense. (Pc 57)
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居住在恆河中游地區時，除特定情況外，每半月沐浴超過一次，是《波逸提》罪。（《波逸提》五七）
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Hiding another bhikkhu’s bowl, robe, sitting cloth, needle case, or belt—or having it hidden—either as a joke or with the purpose of annoying him, is a pācittiya offense. (Pc 60)
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故意藏匿另一位比丘的缽、袈裟、坐布、針線盒或腰帶，或使其被藏匿，無論是出於玩笑還是為了惹惱他，是《波逸提》罪。（《波逸提》六十）
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Traveling by arrangement with a group of thieves from one village to another—knowing that they are thieves—is a pācittiya offense. (Pc 66)
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明知對方是盜賊，仍與他們安排同行從一個村莊前往另一個村莊，是《波逸提》罪。（《波逸提》六六）
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Entering a king’s sleeping chamber unannounced, when both the king and queen are in the chamber, is a pācittiya offense. (Pc 83)
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未經告知進入國王的寢宮，且國王和王后都在其內，是《波逸提》罪。（《波逸提》八三）
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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. (Pc 84)
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拾取貴重物品，或令其被拾取，意圖將其妥善保管以歸還失主——除非是在寺院或所拜訪的住所中發現——是《波逸提》罪。（《波逸提》八四）
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