前言

THIS VOLUMN is an attempt to give an organized, detailed account of the training rules found in the Khandhakas that govern the life of bhikkhus, together with the traditions that have grown up around them. It is a companion to The Buddhist Monastic Code, Volume One (BMC1), which offers a similar treatment of the Pāṭimokkha training rules.	本冊旨在有組織的、詳盡地闡述《犍度》中規範比丘生活的學處，以及圍繞著其發展的各種傳統。本冊與《佛教比丘戒律第一冊》相輔相成，後者對《波羅提木叉》的學處也做了類似的闡述。
There is some overlap between the material in this volume and that in BMC1, primarily because the Khandhaka rules and Pāṭimokkha rules also overlap. Although each set of rules has some topics to itself, there are other topics covered by both sets, and a full knowledge of the topic requires acquaintance with both. In some cases, the Pātimokkha rules and the explanations that accompany them in the Sutta Vibhaṅga seem to presuppose the Khandhaka rules; in other cases, the relationship is the other way around. Thus, just as it was necessary in BMC1 to make frequent references to the Khandhakas to gain a full sense of the range of some of the Pāṭimokkha rules, I have found it necessary in this volume to refer to material in BMC1 to make the Khandhaka rules more fully intelligible. In some instances, this has simply meant cross-referencing; in others, it has meant lifting whole passages from BMC1 into the discussion. I hope that the reader will not find these recapitulations tedious, for they give a sense of the complex interrelationships among the rules and help provide the sort of understanding that comes with viewing an item in all its relevant contexts.	本冊內容與《佛教比丘戒律第一冊》有部分重疊，主要是因為《犍度》戒條和《波羅提木叉》戒條也有重疊之處。雖然每組戒條都有各自的主題，但也存在兩組戒條共同涵蓋的主題，要全面理解某個主題，就需要同時熟悉這兩組戒條。在某些情況下，《經分別》中的《波羅提木叉》戒條及其解釋似乎以《犍度》戒條為前提；而在其他情況下，這種關係則恰恰相反。因此，正如在《佛教比丘戒律第一冊》中需要頻繁參考《犍度》才能全面理解某些《波羅提木叉》戒條一樣，在本冊中，我也發現有必要參考《佛教比丘戒律第一冊》中的材料，以便更透徹地理解《犍度》戒條。在某些情況下，這僅僅意味著交叉引用；而在其他情況下，則意味著將《佛教比丘戒律第一冊》中的整段文字直接引入討論中。我希望讀者不會覺得這些回顧枯燥乏味，因為它們能讓人感受到戒條之間複雜的相互關係，並有助於提供那種從所有相關背景中看待事物所帶來的理解。
Many people have helped with the writing of this book. Most responsible for my originally undertaking the task was Ajaan Suwat Suvaco (Phra Bodhidhammācariya Thera), who in 1997 convinced me that the job had to be done and that I was in a good position to do it. When the draft of the first edition was completed, Ven. Vajiro Bhikkhu and the bhikkhus at Abhayagiri Buddhist Monastery and Wat Pa Nanachat all read it and offered useful suggestions for improvements, as did the late Paññāvuḍḍho Bhikkhu. In Bangkok, Phra Ñāṇavorodom also offered encouragement and support. For this second edition, Ven. Ñāṇatusita, of the Forest Hermitage in Kandy, Sri Lanka, provided a detailed critique that helped clear up many of the inaccuracies and inconsistencies in the first edition. The bhikkhus here at Metta Forest Monastery also provided valuable feedback on the many drafts leading to this revision. Any errors remaining in the book, of course, are my own responsibility. If you spot them, please let me know so that they can be corrected in future editions.	許多人都為本書的寫作提供了幫助。最初促使我承擔這項任務的是阿姜 Suwat Suvaco （Phra Bodhidhammācariya 長老），他在1997年說服我這項工作必須完成，而且我在一個能做這項工作的好位置。第一版草稿完成後，Vajiro 尊者比丘以及在 Abhayagiri 佛寺和國際叢林道場的比丘們都閱讀了草稿，並提出了有用的改進建議，已故的 Paññāvuḍḍho 比丘也如此。在曼谷，Phra Ñāṇavorodom 也給予了鼓勵和支持。在第二版中，斯里蘭卡康提（Kandy）森林隱修院（Forest Hermitage）的 Ñāṇatusita 尊者提供了詳細的批評，幫助澄清了第一版中的許多不準確和不一致之處。在此處慈林寺的比丘們也為促成此次修訂的多個草稿提供了寶貴的回饋意見。當然，書中任何仍有的錯誤都由我本人負責。如果您發現任何錯誤，請告知我，以便在以後的版本中進行修正。
I ask to dedicate this volume to the memory of Ajaan Suwat Suvaco, in gratitude not only for his encouragement in this endeavor, but also for the many valuable lessons he has kindly taught me in Dhamma and Vinaya, through word and example, over the years.	我謹將此冊獻給紀念阿姜 Suwat Suvaco，以表達我對他的感激之情，不僅感謝他在這項努力嘗試中給予我的鼓勵，也感謝他多年來通過言傳身教，在法與律方面慈悲教導我的許多寶貴教誨。
Ṭhānissaro Bhikkhu (Geoffrey DeGraff)	Ṭhānissaro 比丘 (Geoffrey DeGraff)
Metta Forest Monastery Valley Center, CA 92082-1409 U.S.A. March, 2007	慈林寺 Valley Center, 加州 92082-1409 美國 2007年三月

(未完待續)