序言

THIS VOLUME is the first in a two-volume book that attempts to give an organized, detailed account of the Vinaya training rules and the traditions that have grown up around them. The Pāṭimokkha training rules as explained in the Sutta Vibhaṅga are the topic of the first volume; the rules found in the Khandhakas, the topic of the second. The book as a whole is aimed primarily at those whose lives are affected by the rules—bhikkhus who live by them, and other people who have dealings with the bhikkhus—so that they will be able to find gathered in one location as much essential information as possible on just what the rules do and do not entail. Students of Early Buddhism, Theravādin history, or contemporary Theravādin issues should also find this book interesting, as should anyone who is serious about the practice of the Dhamma and wants to see how the Buddha worked out the ramifications of Dhamma practice in daily life.	本冊是兩冊書中的第一冊，試圖對戒律學處以及圍繞這些戒條形成的傳統進行有條理、詳細的描述。《經分別》中所解釋的《波羅提木叉》學處是第一冊的主題；第二冊主題的是《犍度》中的戒條。整本書主要針對那些生活受到戒律影響的人——遵守戒律的比丘，以及其他與比丘打交道的人——以便他們能夠在一個地方找到盡可能多的必要訊息，關於戒條涉及什麼和不涉及什麼。研究早期佛教、上座部歷史或當代上座部議題的學生也會發現這本書很有趣，任何認真修行佛法，並想了解佛陀如何闡述在日常生活中佛法修行果報的人也會如此發現。
The amount of information offered here is both the book’s strength and its weakness. On the one hand, it encompasses material that in some cases is otherwise unavailable in English or even in romanized Pali, and should be sufficient to serve as a life-long companion to any bhikkhu who seriously wants to benefit from the precise and thorough training the rules have to offer. On the other hand, the sheer size of the book and the mass of details to be remembered might prove daunting or discouraging to anyone just embarking on the bhikkhu’s life.	這裡提供的資訊量既是本書的優點，也是它的缺點。一方面，它包含了在某些情況下無法用英文甚至羅馬化巴利文獲得的材料，並且應該足以作為任何認真希望從戒條能提供的精確而徹底的修行訓練中受益的比丘的終生伴侶。另一方面，這本書的龐大篇幅和需要記住的大量細節可能會讓任何剛開始比丘生活的人感到害怕或沮喪。
To overcome this drawback, I have tried to organize the material in as clear-cut a manner as possible. In particular, in volume one I have analyzed each rule into its component factors so as to show not only the rule’s precise range but also how it connects to the general pattern of mindfully analyzing one’s own actions in terms of such factors as intention, perception, object, effort, and result—a system that plays an important role in the training of the mind. In volume two, I have gathered rules by subject so as to give a clear sense of how rules scattered randomly in the texts actually relate to one another in a coherent way.	為了克服這個缺點，我嘗試以盡可能明確的方式組織材料。特別是，在第一冊中，我將每條戒條分析為其組成因素，以便不僅顯示該戒條的精確範圍，而且還顯示它如何與正念地分析自己行動的一般模式連結起來，根據意圖(intention)、感知(perception)、對象(object)、努力(effort)和結果(result)等因素——一個在心智訓練中發揮重要作用的系統。在第二冊中，我按主題收集了戒條，以便清楚地了解文本中隨機散佈的戒條實際上如何以連貫的方式相互關聯。
Secondly, in volume one I have provided short summaries for the Pāṭimokkha rules and have gathered them, organized by topic, in the Rule Index at the back of the volume. If you are new to the subject of Buddhist monastic discipline, I suggest that you read the Rule Index first, to grasp the gist of the main rules and their relationship to the Buddhist path, before going on to the more detailed discussions in the body of the book. This should help you keep the general purpose of the rules in mind, and keep you from getting lost in the mass of details.	其次，在第一冊中，我對《波羅提木叉》戒條進行了簡短的總結，並將它們按主題組織起來，放在本冊最後的戒條索引中。如果您對佛教修道戒律這個主題不熟悉，我建議您先閱讀戒條索引，以掌握主要戒條的要旨及其與佛教修道的關係，然後再繼續閱讀本書正文中更詳細的討論。這應該可以幫助您牢記戒條的一般目的，並防止您迷失在大量細節中。
I am indebted to the many people who helped directly and indirectly in the writing of this book. Phra Ajaan Fuang Jotiko (Phra Khru Ñāṇavisitth) and Phra Ajaan Thawng Candasiri (Phra Ñāṇavisitth), my first teachers in Vinaya, gave me a thorough grounding in the subject. Ven. Brahmavaṁso Bhikkhu gave many hours of his time to writing detailed criticisms of early versions of the manuscript for the first edition of volume one, forcing me to deepen my knowledge and sharpen my presentation of the topic. As the manuscript of the first edition of that volume approached its final form, Ven. Phra Ñāṇavarodom, Bhikkhu Bodhi, Thiradhammo Bhikkhu, Amaro Bhikkhu, Suviro Bhikkhu, Bill Weir, and Doris Weir all read copies of it and offered valuable suggestions for improvement.	我要感謝許多在本書寫作過程中直接或間接提供幫助的人。我最初戒律老師們阿姜Fuang Jotiko（Phra Khru Ñāṇavisitth）和阿姜Thawng Candasiri（Phra Ñāṇavisitth）給了我在這主題的全面基礎。尊者Brahmavaṁso比丘花了很多時間對第一冊第一版的手稿早期版本進行詳細的批評，迫使我加深我的知識並提升我對這個主題的表達。當該書第一版的手稿接近最終形式時，尊者Phra Ñāṇavarodom、比丘Bodhi、Thiradhammo比丘、Amaro比丘、Suviro比丘、Bill Weir 和 Doris Weir 都閱讀了該書的副本，並提出了寶貴的改進建議。
In the original conception of this book I planned only one volume, explaining the Pāṭimokkha rules. However, in 1997, Phra Ajaan Suwat Suvaco (Phra Bodhidhammācariya Thera) convinced me that my work would not be complete until I had added the second volume, on the Khandhaka rules, as well. In the course of researching that volume, I had the opportunity to deepen my knowledge not only of the Khandhakas but also of areas in the Sutta Vibhaṅga that I had previously overlooked or misapprehended. Thus was born the idea for the current revision. My aim in carrying it out has been twofold, both to correct errors and deficiencies in the first edition and to shape the two volumes into a more coherent whole. This second aim has involved reorganizing the material and adopting a more consistent and accurate translation scheme for technical terms. The revision was given added impetus from the questions I received from my students during Vinaya classes here at the monastery, and from a series of critiques and questions I received from bhikkhus in other locations. In addition to critiques from an anonymous group of bhikkhus in Sri Lanka, I also received critiques from Ven. Jotipālo Bhikkhu, Brahmavaṁso Bhikkhu, Brahmāli Bhikkhu, and the late Paññāvuḍḍho Bhikkhu on volume one, and an extended critique from Ven. Bhikkhu Ñāṇatusita on volume two. All of these critiques, even in the many areas in which I disagreed with them, have helped sharpen the focus of the book and made the presentation more accurate and complete. I am grateful for the time that my fellow bhikkhus have devoted to making this work more useful and reliable. Many lay people have provided help as well, in particular Thomas Patton, who provided references to the Burmese edition of the Canon, and Olivia Vaz and V.A. Ospovat, who helped with the proofreading. I, of course, remain responsible for any errors it may still contain.	在這本書的最初構想中，我只計劃了一冊，解釋《波羅提木叉》戒條。然而，在 1997 年，Phra Ajaan Suwat Suvaco (Phra Bodhidhammācariya Thera) 說服我，除非我也加入了關於《犍度》戒條的第二冊，否則我的工作不會完整。在研究該冊的過程中，我不僅有機會加深對《犍度》的了解，而且加深了對《經分別》中我以前忽略或誤解的領域的了解。目前修訂版的想法由此誕生。我這樣做的目的是雙重的，一是糾正第一版的錯誤和缺陷，二是讓兩冊成為一個更連貫的整體。第二個目標涉及重新組織材料並採用更一致和準確的技術術語翻譯方案。我在本寺院戒律課上從學生那裡收到的問題，以及從其他地方的比丘們那裡收到的一系列批評和問題，為這次修訂提供了更多動力。除了來自斯里蘭卡匿名比丘團體的批評之外，我還收到了來自尊者Jotipālo比丘、Brahmavaṁso比丘、Brahmāli比丘和已故的Paññāvuḍḍho比丘關於第一冊的批評，以及來自尊者比丘Ñāṇatusita關於第二冊的延續批評。所有這些批評，即使在許多領域我不同意他們，都有助於明確本書的重點，並使本書的呈現更加準確和完整。我很感激我的比丘同儕們投入的時間，使這部作品變得更加有用和可靠。許多在家人也提供了幫助，特別是Thomas Patton，他提供了緬甸版《聖典》的參考資料，以及Olivia Vaz和V.A. Ospovat幫助校對。當然，我仍然對其可能包含的任何錯誤負責。
For anyone familiar with the first edition of this book, the most obvious change will be the book’s increased size. This is the result of a felt need to make its coverage more comprehensive. In the first instance, this has meant providing a more detailed account of the material in the Canon and commentaries. This in turn has uncovered more points where the commentaries conflict with the Canon, all of which required determining what seemed to be the most correct interpretation of the points in question. I have also found it necessary to take into account the variant readings found in the four major editions of the Canon: Thai, Sri Lankan, Burmese, and European PTS. In the first edition of this book I limited my attention to the Thai edition, but I have since come to realize the need to sift through all four editions to find the best readings for the rules and their explanatory material. This point I discuss in detail in the Introduction to volume one. What it means in practice is that when the variant readings touch on important issues and would clearly make a practical difference, I have had to devote a fair amount of space to explaining my preference for one over the others. At first I wanted to avoid dealing with these issues in the body of the book, but given the still unsettled nature of our current knowledge of the Canon, I found them unavoidable. I hope that these discussions will not interfere with understanding the general thrust of each rule. Again, if you are new to the subject of Buddhist monastic discipline, you can skip over these scholarly discussions during your first read-through. Then, when your knowledge of the Vinaya is more solid and you feel so inclined, you can return to them at a later time.	對於熟悉本書第一版的人來說，最明顯的改變是本書的尺寸增加了。這是由於需要使其覆蓋範圍更加全面的結果。首先，這意味著對《聖典》和《義註》中的材料進行更詳細的說明。這反過來又發現了更多《義註》與《聖典》衝突的地方，所有這些都需要對這些問題點做似乎是最正確的解釋。我還發現有必要考慮在《聖典》的四個主要版本中發現的不同拼讀：泰國版、斯里蘭卡版、緬甸版，和歐洲巴利文獻協會版。在本書的第一版中，我將注意力限制在泰國版上，但後來我意識到有必要篩選所有四個版本，以找到戒條及其解釋材料的最佳拼讀。這一點我在第一冊的《介紹》中詳細討論過。這在實踐中意味著，當不同的拼讀觸及重要問題並且明顯會產生實際差異時，我不得不花相當多的篇幅來解釋我對其中一種拼讀的偏好。起初，我想避免在本書的內文中處裡這些問題，但鑑於我們目前對《聖典》的了解仍然有爭議，我發現它們是不可避免的。我希望這些討論不會干擾對每條戒條的整體主旨的理解。再次強調，如果您對佛教修道戒律這個主題不熟悉，您可以在第一次閱讀時跳過這些學術討論。然後，當你對戒律的了解更加紮實，並且你有這樣的興趣時，你可以稍後再回到它們。
Although my general policy has been to accept the most coherent reading regardless of which edition it appears in, I have had to depart from this policy in one area, that of the transaction statements used in Community meetings. Each edition has its own standards for determining word order and orthography for these statements, and in almost all cases these variant standards make no practical difference. Thus, instead of trying to establish a preferred reading in every case, I have—for consistency’s sake—followed the Thai standard throughout, and have noted variants only where they seem important.	儘管我的總體原則是接受最連貫的拼讀，無論它出現在哪個版本。但我不得不在一個領域背離這項原則，即僧伽會議中使用的羯磨文。每個版本都有自己的標準來確定這些羯磨文的詞序和拼寫，並且在幾乎所有情況下，這些變體標準都沒有實際差異。因此，為了保持一致性，我並沒有試圖在每種情況下建立偏好的拼讀方式，而是始終遵循泰國版的標準，並且僅在看起來重要的地方才註明變體。
One last practical note: Even though I have consulted all four major editions of the Canon, I have provided reference numbers only to one—the PTS edition—as that is the edition most readily available to my readers. References to the commentaries have been handled as follows: When, in the course of discussing rule x, I cite the Commentary to rule x, I simply say, “The Commentary says ....” When I augment the discussion of rule x with a citation from the Commentary to rule y, I say, “The Commentary to rule y says ....” These references may then be easily found in the area of the Commentary devoted to the relevant rule, x or y, regardless of the edition consulted.	最後一個實用備註：儘管我查閱了《聖典》的所有四個主要版本，但我只提供了其中一個版本（巴利文獻協會版）的參考編號，因為這是我的讀者最容易獲得的版本。對《義註》的參考引用處理如下：在討論戒條 x 的過程中，當我引用戒條 x 的《義註》時，我只是說，「《義註》說…」。當我引用戒條 y 的《義註》來補充戒條 x 的討論時，我說，「戒條 y 的《義註》說…」。這些參考文獻可以在專門針對相關戒條 x 或 y 的《義註》中輕鬆找到，無論參閱那個版本。
When the first editions of volumes one and two were printed, the primary dedicatees were still alive. Both, however, have since passed away, but my respect and gratitude to them have not diminished. So I now dedicate the volumes to their memory. In the case of this first volume, that dedication is to the memory of my preceptor, Phra Debmoli (Samrong Guṇavuḍḍho) of Wat Asokaram, Samut Prakaan, Thailand, as well as to all my other teachers in the path of the Dhamma-Vinaya.	當第一冊和第二冊初版印刷時，主要奉獻者還在世。雖然兩人都已過世，但我對他們的敬意和感激之情並沒有減少。因此，我現在將這兩冊獻給他們以紀念他們。就第一冊而言，這是為了紀念我的戒師（親教師）、泰國北欖府阿育王寺的 Phra Debmoli (Samrong Guṇavuḍḍho)，以及我在法與律道上的所有其他老師。
Ṭhānissaro Bhikkhu (Geoffrey DeGraff)	Ṭhānissaro比丘 (Geoffrey DeGraff)
Metta Forest Monastery Valley Center, CA 92082-1409 U.S.A. May, 2007	慈林寺 Valley Center, 加州 92082-1409 美國 2007年五月
This third revised edition was inspired by questions from many of my fellow bhikkhus, in particular Vens. Nyanadhammo, Jotipālo, Khematto, and Kusalī.	第三次修訂版的靈感來自於我的許多比丘同儕們的問題，特別是尊者 Nyanadhammo、Jotipālo、Khematto 和 Kusalī。
November, 2013	2013年十一月