波逸提
| Three: The Exhortation Chapter | 第三 教誡品 |
| 21 | 二十一 |
Should any bhikkhu, unauthorized, exhort the bhikkhunīs, it is to be confessed.
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如果任何比丘未經授權，教誡比丘尼，波逸提。
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“Now at that time, elder bhikkhus exhorting the bhikkhunīs became recipients of robes, almsfood, lodgings, and medicines for the sick. (According to the Commentary, if a bhikkhu gave a good exhortation to the bhikkhunīs, they would tell their supporters, who in turn would provide the exhorter with requisites.) The thought occurred to some group-of-six bhikkhus: ‘At present, elder bhikkhus exhorting the bhikkhunīs have become recipients of robes, almsfood, lodgings, and medicines for the sick. Let’s exhort the bhikkhunīs, too.’ So, having approached the bhikkhunīs, they said, ‘Come, sisters, go to us too, and we’ll exhort you as well.’
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「爾時，教誡比丘尼的長老比丘們，得到了袈裟、缽食、住處和病藥。（根據《義註》，如果比丘善於教誡比丘尼，他們會告訴他們的支持者們，支持者們又會為教誡者提供生活必需品。）六群比丘想到：『目前，教誡比丘尼的長老比丘們，得到了袈裟、缽食、住處和病藥。我們也教誡比丘尼吧。』於是，他們來到比丘尼跟前，說：『來，姊妹們，也到我們這裡來，我們也教誡你們。』
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“So the bhikkhunīs went to the group-of-six bhikkhus and, on arrival, having bowed down, sat to one side. Then the group-of-six bhikkhus, after giving just a trifling Dhamma talk and spending the day with animal talk, dismissed the bhikkhunīs: ‘You may go, sisters.’
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「於是比丘尼們來到六群比丘處，一到便頂禮，坐於一旁。六群比丘們只是開示了些微不足道的佛法，談了一整天的畜生論，便遣散了比丘尼們：『姐妹們，你們可以走了。』
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“Then the bhikkhunīs went to the Blessed One and, on arrival, having bowed to him, stood to one side. As they were standing there, the Blessed One said to them: ‘I hope the exhortation was effective, bhikkhunīs.’
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「比丘尼們去世尊處，到達後，頂禮佛陀，立於一旁。當她們站立時，世尊對她們說：『比丘尼們，願此教誡有效。』
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“‘Venerable sir, from where would the exhortation be effective? The group-of-six bhikkhus, giving just a trifling Dhamma talk, dismissed us after spending the day with animal talk.’”
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「『大德，這教誡從何有效？那六群比丘只給我們講了些微不足道的佛法，在談了一整天的畜生論後，便遣散我們了。』」
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| When Mahāpajāpatī Gotamī, the Buddha’s aunt and stepmother, asked him to establish an order of bhikkhunīs, he did so on the condition that she and all future bhikkhunīs accept eight rules of respect (garu-dhamma). (This term is sometimes translated as “heavy rules” or “important rules,” but the Commentary explains it as meaning vows that the bhikkhunīs are to accept with respect.) In short: | 當佛陀的姨母兼繼母大愛道·瞿曇彌請求佛陀建立一個比丘尼教團時，佛陀答應了，條件是大愛道·瞿曇彌和所有未來的比丘尼都必須接受八敬法（garu-dhamma）。（該詞有時被翻譯為「重戒」或「重要戒」，但《義註》將其解釋為比丘尼必須恭敬接受的誓言。）簡而言之： |
1) Even a bhikkhunī who has been ordained over a century must pay homage to a bhikkhu ordained that very day.
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1）即使受具足戒超過百年的比丘尼，也必須頂禮當天受具足戒的比丘。
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2) A bhikkhunī must not spend the Rains in a residence where there is no bhikkhu (within half a yojana, says the Commentary).
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2）比丘尼不得在沒有比丘的住所度過雨安居（《義註》中說，半由旬之內）。
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3) Every half month a bhikkhunī should expect two things from the Community of bhikkhus: permission to ask the date of the Pāṭimokkha recitation and permission to approach for an exhortation.
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3）每半個月，比丘尼應預期比丘僧團給予兩件事：允許詢問《波羅提木叉》誦戒的日期，以及允許至比丘尼處教誡。
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4) At the end of the Rains-residence, every bhikkhunī should invite accusations both from the Community of bhikkhunīs and from the Community of bhikkhus.
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4）雨安居結束時，每個比丘尼都應該邀請比丘尼僧團和比丘僧團的指責。
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5) A bhikkhunī who has broken any of the rules of respect must undergo penance (mānatta) for half a month under both Communities.
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5）違反任何一條敬法的比丘尼必須在二部僧團下接受半個月的摩那埵（mānatta）。
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6) A woman may become ordained as a bhikkhunī only after, as a female trainee (sikkhamānā), she has observed the first six of the ten precepts without lapse for two full years. (Apparently she did this as a ten-precept female novice, although this point is controversial.)
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6）女人必須作為學法女（式叉摩那）（sikkhamānā）持守十戒中的前六戒滿兩年且無間斷之後，方可受戒為比丘尼。（顯然她是在擔任十戒沙彌尼時這樣做的，儘管這一點存在爭議。）
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7) A bhikkhunī is not to insult or revile a bhikkhu in any way. According to the Commentary, this means that she is not to insult him with any of the ten akkosa-vatthu (see Pc 2) or any other matter, nor is she to threaten him with harm.)
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7）比丘尼不得出任何方式侮辱或辱罵比丘。根據《義註》，這意味著她不得用十種 akkosa-vatthu （見《波逸提》二）或任何其他事物侮辱他，也不得用傷害來威脅他。）
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8) A bhikkhunī may not instruct a bhikkhu, although a bhikkhu may instruct a bhikkhunī. (According to the Commentary, this means that a bhikkhunī may not give commands to a bhikkhu on how to behave. However, it notes, she may teach him in a more indirect manner, saying, for instance, “In the past, the great bhikkhus behaved like this.”)
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8）比丘尼不可以教導比丘，但比丘可以教導比丘尼。（根據《義註》，這意味著比丘尼不得命令比丘如何行為舉止。但是，它指出，她可以以更間接的方式教導他，例如說，「在過去，偉大的比丘們行為舉止像這樣。」）
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| This rule deals with the biweekly exhortation mentioned in the third vow. The pattern for the exhortation was that once a bhikkhu had been chosen by the bhikkhus to exhort the bhikkhunīs, he was to sweep the place for the exhortation within the monastery where he was dwelling, set out water for drinking and washing, arrange seats for the bhikkhunīs, find a male companion, and then sit waiting for the bhikkhunīs to arrive. When they had come, he was to ask if all the bhikkhunīs were present and if the eight rules of respect were being kept up (§). (According to the Commentary, this last question means, “Are they kept memorized so that they are fresh in the memory?”) If they weren’t, he was to recite the eight rules. If they were, he was to present an exhortation. | 這條戒條涉及第三個誓言中提到的每兩週一次的教誡。教誡的模式是，當比丘們選定一位比丘來教誡比丘尼時，這位比丘要打掃自己所住寺院的教誡場所，擺上飲用水和洗用水，為比丘尼安排座位，找一位男伴，然後坐著等候比丘尼到來。當他們到來時，他要詢問所有比丘尼是否都在場，以及八敬法是否得到遵守（§）。（根據《義註》，最後一個問題的意思是「它們是否被記住了，以至於記憶猶新？」）如果沒有，他就必須背誦八敬法。如果是的話，他應該提出教誡。 |
| Because the eight rules form the heart of the exhortation, the two factors for the full offense under this rule are defined as follows: | 由於八敬法是教誡的核心，因此，根據本戒條構成完全違犯的兩個因素定義如下： |
1) Object: a bhikkhunī or group of bhikkhunīs.
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1）對象：一名比丘尼或一群比丘尼。
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2) Effort: A bhikkhu exhorts her/them concerning the eight rules of respect when he has neither been properly authorized to do so by the Community nor asked by the bhikkhunī(s) to give instruction.
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2）努力：當比丘沒有得到僧團的適當授權，也沒有得到比丘尼的教導要求時，他便教誡她/她們關於八敬法。
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| Object | 對象 |
| A bhikkhunī had to undergo a double ordination, first in the Bhikkhunī Saṅgha and then in the Bhikkhu Saṅgha, before she was considered fully ordained. Thus only a bhikkhunī with the full double ordination is grounds for a pācittiya here. A bhikkhunī who has received only her first ordination, from the Bhikkhunī Saṅgha, is grounds for a dukkaṭa, while female trainees and female novices are not grounds for an offense. | 比丘尼必須接受雙重受戒，先在比丘尼僧伽，然後在比丘僧伽，才算完整受戒。因此，只有完整雙重受戒的比丘尼才會在此構成《波逸提》。僅從比丘尼僧伽接受單部受戒的比丘尼，則構成《突吉羅》，而學法女（式叉摩那）和沙彌尼則不構成犯戒。 |
| Effort | 努力 |
| A bhikkhu, not properly authorized, who exhorts the bhikkhunīs on any topic other than the eight rules incurs a dukkaṭa. | 未經適當授權的比丘，若就八敬法以外的任何話題教誡比丘尼，犯《突吉羅》。 |
| The authorization | 授權 |
| When this rule was still newly formulated, some group-of-six bhikkhus simply authorized one another to continue exhorting the bhikkhunīs. This forced the Buddha to establish stringent standards for the type of bhikkhu who could properly be authorized. They were, in short: | 當這條戒條剛剛制定時，六群比丘只是互相授權繼續教誡比丘尼。這迫使佛陀對能夠獲得適當授權的比丘類型制定了嚴格的標準。簡而言之，它們是： |
He is scrupulously virtuous.
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他戒行一絲不苟。
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He is very learned and thoroughly understands the teachings of the celibate life.
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他學識淵博，並透徹理解梵行生活的教義。
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He has mastered both the bhikkhus’ Pāṭimokkha and the bhikkhunīs’ Pāṭimokkha.
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他已精通比丘《波羅提木叉》與比丘尼的《波羅提木叉》。
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He has a pleasing voice and delivery.
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他的聲音和表達方式令人愉悅。
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He is well-liked by most of the bhikkhunīs. (As the Commentary notes, this means that he is liked by the bhikkhunīs who are learned, virtuous, and wise.)
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他深受大多數比丘尼的喜愛。（如《義註》所言，這意味著他受到有學問、有戒行、有智慧的比丘尼們的喜愛。）
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He is capable of exhorting the bhikkhunīs. (This, according to the Commentary, means that he is able to cite sutta passages and other reasons that will instill within the bhikkhunīs a sense of the dangers in the cycle of rebirth.)
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他有能力教誡比丘尼。（根據《義註》，這意味著他能夠引用經文和其他理由，讓比丘尼們意識到輪迴的危險。）
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He never, before his ordination, violated an important rule against one wearing the ochre robe. (This, according to the Commentary, means that he never engaged in bodily contact with a bhikkhunī or in sexual intercourse with a female trainee or female novice).
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在他受具足戒之前，他從未違反過對穿赭色袈裟者的重要戒條。（根據《義註》，這意味著他從未與比丘尼發生過身體接觸，也從未與學法女（式叉摩那）或沙彌尼發生過性交）。
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He has been a bhikkhu for at least 20 years.
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他當比丘至少20年。
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| With regard to the first of these qualifications, Cv.II.1.2 notes that a bhikkhu undergoing penance or probation for a saṅghādisesa offense should not accept an authorization to exhort the bhikkhunīs; even if authorized, he should not exhort them. The same restriction applies to bhikkhus undergoing the duties imposed by a transaction of censure, further punishment, demotion, banishment, suspension, or reconciliation. (See BMC2, Chapter 20. For more details on the authorization procedures, see BMC2, Chapter 23.) | 關於第一個資格，《小品》.二.1.2 指出，因犯《僧殘》罪而接受摩那埵或別住的比丘不應接受教誡比丘尼的授權；即使獲得授權，他也不應該教誡她們。同樣的限制也適用於因受到呵責、罪處所、依止、驅出、舉罪或下意羯磨而履行義務的比丘。（請參閱《佛教比丘戒律 第二冊》第二十章。有關授權程序的更多詳細信息，請參閱《佛教比丘戒律 第二冊》第二十三章。） |
| As the Commentary notes, the group-of-six bhikkhus never possessed the above eight qualities even in their dreams. | 正如《義註》所指出的，這六群比丘即使在夢中也從未具備上述八種特質。 |
| One’s perception as to whether one was properly authorized is not a factor here (see Pc 4). | 對於自己是否獲得適當授權的感知在這裡並不是一個因素（參見《波逸提》四）。 |
| Non-offenses | 不犯 |
| Although this rule grew from a time when bhikkhus were eager to exhort the bhikkhunīs, times changed. The Cullavagga (Cv.X.9.5) deals with a period when the bhikkhus tried to avoid exhorting the bhikkhunīs, and Cv.X.9.4 tells what should be done when there is no bhikkhu qualified to exhort them. (The bhikkhus were to tell them, “Strive for completion (in the practice) in an amicable way.”) | 雖然這條戒條源自於比丘們熱衷於教誡比丘尼的時代，但時代變了。《小品》（《小品》.十.9.5）講述了比丘們試圖避免教誡比丘尼的時期，而《小品》.十.9.4 則講述了當沒有比丘有資格教誡她們時應該怎麼做。（比丘們應該告訴她們：「以友善的方式努力完成（修行）。」） |
| Even in these cases, though, the bhikkhunīs were not left adrift. They could approach any bhikkhu they admired and ask him for instruction. Thus the Vibhaṅga’s non-offense clauses here say, “There is no offense when, having given the exposition, having given the interrogation, and then, after being requested by the bhikkhunīs to recite, he recites.” According to the Commentary, “exposition” here means a recitation of the eight rules in Pali, whereas “interrogation” means the ancient commentary on the eight rules. This last is hardly likely. What seems more likely is that “exposition” means establishing that the bhikkhunīs have all come; “interrogation,” questioning them as to whether they have memorized the eight rules. At any rate, the Commentary goes on to say that, when a bhikkhu has been invited like this, he is free to speak about the eight rules or any other Dhamma topic without offense. Again, this seems unlikely, for the Vibhaṅga is very precise in the terminology it uses for the various stages leading up to the exhortation, and recites (osāreti) is not the verb it uses for speaking about a topic. Instead, it usually means repeating a passage from memory. | 但即使在這些情況下，比丘尼也並非無所適從。他們可以接近任何她們敬佩的比丘，並向他請教。因此，《經分別》中的不犯條款在此說：「在講解、詢問之後，然後在比丘尼要求誦讀之後，他誦讀，則無犯。」根據《義註》，「講解」在此指誦讀巴利語的八敬法，而「詢問」指古代對八敬法的註釋。最後這個不太可能。更有可能的是，「講解」是指確定比丘尼都已到場；「詢問」是指詢問她們是否已記住八敬法。無論如何，《義註》繼續說道，當一位比丘受到這樣的邀請時，他可以自由地談論八敬法或任何其他佛法話題，而不犯戒。再一次，這似乎不太可能，因為《經分別》在描述教誡的各個階段時使用的術語非常精確，而「誦讀」（osāreti）並非它用來表示談論某個主題的動詞。它通常指的是憑記憶複述一段話。 |
| However, there is a non-offense clause in the Vibhaṅga that allows for an unauthorized bhikkhu to exhort a bhikkhunī (or bhikkhunīs) on the eight rules or any other topic in the following situation: if, being asked a question by a bhikkhunī, one answers her question. There is also no offense if a bhikkhunī happens to overhear any instruction one is giving for the sake of another person. | 然而，《經分別》中有一個不犯條款，允許未經授權的比丘在以下情況下就八敬法或其他任何話題教誡比丘尼：如果比丘尼提出問題，而比丘回答了她的問題。如果比丘尼偶然聽到比丘為他人所做的指導，也不構成犯戒。 |
| Subsidiary rules | 附屬戒條 |
| The Vibhaṅga to this rule includes a discussion of three subsidiary rules related to the exhortation of the bhikkhunīs: | 此戒條的《經分別》包含了與教誡比丘尼有關的三條附屬戒條的討論： |
1) A bhikkhu, even if authorized, incurs a dukkaṭa if he exhorts an incomplete group of bhikkhunīs, regardless of whether he perceives them as complete or not. The Sub-commentary notes, however, that according to the Vibhaṅga to the bhikkhunīs’ Pc 58 an ill bhikkhunī is not obliged to go to an exhortation. Thus if all the bhikkhunīs except the ill ones have come, the group counts as complete. If the group is complete and yet the bhikkhu perceives it as incomplete or is in doubt, then if he still goes ahead with the exhortation he incurs a dukkaṭa.
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1）即使獲得授權，比丘如果教誡一群不完整的比丘尼，無論他認為這些比丘尼是否完整，都犯《突吉羅》。然而，《複註》指出，根據比丘尼《波逸提》五八的《經分別》，患病的比丘尼沒有義務參加教誡。因此，如果除了患病的比丘尼之外的所有比丘尼都已到場，則該群體就算完整。如果群體完整，但比丘認為其不完整或心存疑慮，而如果他仍然繼續教誡，則犯《突吉羅》。
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2) If an authorized bhikkhu, after asking the bhikkhunīs if they have all come, speaks of another Dhamma (instead of asking them if the eight rules have been memorized), he incurs a dukkaṭa.
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2）如果一位已獲授權的比丘在詢問比丘尼們是否都已經到了之後，談論別種佛法（而不是詢問她們是否已經記住了八敬法），那麼他犯《突吉羅》。
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3) If, without having first introduced the exhortation, he speaks of another Dhamma, he incurs a dukkaṭa. According to the Commentary, “introducing” an exhortation means simply announcing, “This, sisters, is the exhortation.” (See the origin story to the following rule for an example of this practice.) In other words, the dukkaṭa here is for simply launching into a talk without observing the proper formalities.
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3）如果未先引言教誡，就談論其他佛法，則犯《突吉羅》。根據《義註》，「引言」教誡的意思是簡單地宣布：「姊妹們，這是教誡。」（有關此做法的例子，請參閱下一條戒條的起源故事。）換句話說，此處的《突吉羅》是指未遵循適當的禮節而直接開始談話。
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| Summary: Exhorting a bhikkhunī about the eight rules 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. | 摘要：教誡比丘尼關於八敬法 —— 除非獲得僧團的授權如此做或被比丘尼詢問 —— 是《波逸提》（《單墮》）罪。 |
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| 22 | 二十二 |
Should any bhikkhu, even if authorized, exhort the bhikkhunīs after sunset, it is to be confessed.
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如果任何比丘，即使獲得授權，在日落之後教誡比丘尼，波逸提。
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“Now at that time it was Ven. Cūḷapanthaka’s turn to exhort the bhikkhunīs. The bhikkhunīs said, ‘Today the exhortation won’t be effective, for Master Cūḷapanthaka will simply say the same old stanza over and over again.’
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“Then the bhikkhunīs went to Ven. Cūḷapanthaka and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Cūḷapanthaka said to them, ‘Are you all present, sisters?’
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“‘Yes, venerable sir, we are all present.’
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「『是的，大德，我們都在場。』
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“‘Are the eight rules of respect being kept up?’
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「『八敬法是否得到持守？』
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“‘Yes, venerable sir, they are being kept up.’
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「『是的，大德，它們被持守。』
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“Having introduced (the exhortation, saying,) ‘This, sisters, is the exhortation,’ he said this stanza over and over again:
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「在引言（教誡，說）『姊妹們，這是教誡』之後，他一遍又一遍地說著這偈語：
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Of heightened awareness and heedful,
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提高覺知和不放逸，
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the sage trained in sagacity’s ways:
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聖人以智慧的方式接受訓練：
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He has no sorrows, one who is Such,
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這樣的人，他沒有悲傷，
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calmed and ever mindful.
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平靜並時刻保持正念。
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“The bhikkhunīs said (to one another), ‘Didn’t we say so? Today the exhortation won’t be effective, for now Master Cūḷapanthaka will simply say the same old stanza over and over again.’
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「比丘尼們（互相）說道：『我們不是說過嗎？今天的教誡不會有效果，因為現在周利槃特大師只會一遍又一遍地重複說同樣的舊偈語。』
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“Ven. Cūḷapanthaka heard the bhikkhunīs’ conversation. Rising up into the air, he walked back and forth in space, in the sky, stood, sat, lay down, emitted smoke, emitted flames, and disappeared, saying the same old stanza and many other sayings of the Buddha. The bhikkhunīs said, ‘Isn’t it amazing? Isn’t it astounding? Never before has there been an exhortation as effective as Master Cūḷapanthaka’s!’
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“Then Ven. Cūḷapanthaka, having exhorted the bhikkhunīs until nightfall, dismissed them: ‘You may go, sisters.’ So the bhikkhunīs—the gates of the city being closed—spent the night outside the city walls and entered the city only after daybreak. People criticized and complained and spread it about, ‘These bhikkhunīs are unchaste. Having spent the night with the bhikkhus in the monastery, only now are they entering the city.’”
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「於是，周利槃特尊者教誡比丘尼們直到夜幕降臨，才遣散她們：『姊妹們，你們可以走了。』於是，比丘尼們——城門關閉——在城外過夜，天亮後才進城。人們紛紛批評抱怨，四處散播：『這些比丘尼不貞潔。她們在寺院裡與比丘們一起過夜，現在才進城。』」
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| The factors for the full offense here are two: object and effort. | 這裡構成完全違犯的因素有兩個：對象和努力。 |
| Object | 對象 |
| As with the preceding rule, a bhikkhunī or group of bhikkhunīs who have received the double ordination are grounds for a pācittiya here. A bhikkhunī who has received only her first ordination, from the Bhikkhunī Saṅgha, is grounds for a dukkaṭa, while female trainees and female novices are not grounds for an offense. | 與前一條戒條相同，已兩部受戒的比丘尼或比丘尼團體，在此構成《波逸提》。僅從比丘尼僧伽單部受戒的比丘尼，構成《突吉羅》；而學法女（式叉摩那）和沙彌尼則不構成犯戒。 |
| Effort | 努力 |
| One exhorts the bhikkhunī(s) about the eight rules or any other Dhamma after the sun has set. Perception as to whether the sun has actually set is not a mitigating factor here (see Pc 4). | 日落之後，教誡比丘尼八敬法或任何其他佛法。對於太陽是否真的落下的感知，在此不是減輕懲罰的因素（參見《波逸提》四）。 |
| Non-offenses | 不犯 |
| Although the origin story suggests that it is unwise in any case to teach bhikkhunīs after sunset—because of the suspicions that such an action may provoke—the non-offense clauses give more respect to the bhikkhunīs’ desire for instruction than to the fear of gossiping lay people. As under the preceding rule, a bhikkhu may recite for the bhikkhunīs after sunset if, after he has given them the exposition and interrogation, they request that he recite. He also incurs no offense if he teaches any topic of Dhamma after sunset in response to a bhikkhunī’s question, or if a bhikkhunī after sunset happens to overhear any instruction he is giving for the sake of another person. And, as mentioned above, female trainees and female novices are not grounds for an offense under this rule. | 雖然起源故事暗示日落後教導比丘尼無論如何都是不明智的——因為這種行為可能會引起懷疑——但不犯條款更多地尊重比丘尼尋求教誨的願望，而非擔心受到俗人的八卦。與前一條戒條相同，如果比丘為比丘尼講解和提問後，比丘尼請求他誦讀，他可以在日落之後為其誦讀。如果他在日落之後為了回答比丘尼的問題而教導任何佛法，或者日落之後比丘尼恰好聽到他為他人所作的教導，他也不犯戒。此外，如上所述，根據此戒條，學法女（式叉摩那）和沙彌尼不構成犯戒。 |
| Summary: Exhorting bhikkhunīs on any topic at all after sunset—except when they request it—is a pācittiya offense. | 摘要：日落之後，對比丘尼教誡任何主題 —— 除非她們要求 —— 是《波逸提》（《單墮》）罪。 |
* * *
| 23 | 二十三 |
Should any bhikkhu, having gone to the bhikkhunīs’ quarters, exhort the bhikkhunīs—except at the proper occasion—it is to be confessed. Here the proper occasion is this: A bhikkhunī is ill. This is the proper occasion here.
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如果任何比丘前往比丘尼住處，教誡比丘尼—除了適當的場合—波逸提。在這裡，適當的場合是：比丘尼生病。這是這裡的適當場合。
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| Here again there are two factors for the full offense: | 此處再次完全違犯有兩個因素： |
| Object: | 對象： |
| A bhikkhunī who is not ill. Ill means that she is unable to go to an exhortation or to an “affiliation” (saṁvāsa), which the New K/Sub-commentary defines as a Community meeting such as the uposatha. | 無病的比丘尼。「病」的意思是她無法參加教誡或「聚會」（saṁvāsa），新K/《複註》將「聚會」定義為諸如布薩之類的僧團聚會。 |
| As with the preceding rule, a bhikkhunī or group of bhikkhunīs who have received the double ordination are grounds for a pācittiya here. A bhikkhunī who has received only her first ordination, from the Bhikkhunī Saṅgha, is grounds for a dukkaṭa, while female trainees and female novices are not grounds for an offense. | 與前一條戒條相同，已二部受戒的比丘尼或比丘尼群體，在此構成《波逸提》。僅從比丘尼僧伽單部受戒的比丘尼，構成《突吉羅》；而學法女（式叉摩那）和沙彌尼則不構成犯戒。 |
| Effort | 努力 |
| One goes to her residence—any place where a bhikkhunī has spent at least one night—and exhorts her concerning the eight rules of respect. Exhorting her about any other topic is grounds for a dukkaṭa. Perception with regard to her status as ordained is not a mitigating factor here (see Pc 4). | 前往比丘尼住處——任何比丘尼至少住過一晚的地方——教誡她關於八敬法。教誡她任何其他話題，構成《突吉羅》。對她的身份是否已受戒的感知不構成減輕懲罰的因素（參見《波逸提》四）。 |
| Non-offenses | 不犯 |
| As the rule states, there is no offense for the bhikkhu who goes to the bhikkhunīs’ quarters to exhort an ill bhikkhunī. Otherwise, the non-offense clauses are identical with those for the preceding rule. Here again, a bhikkhunī’s desire for instruction is considered more important than the suspicions of the laity. | 如本戒條所述，比丘前往比丘尼住處教誡生病的比丘尼，並無犯戒。其他不犯戒條款與上一條相同。這裡再一次，比丘尼求教的意願被認為比居士的疑慮更為重要。 |
| Summary: Going to the bhikkhunīs’ quarters and exhorting a bhikkhunī about the eight rules of respect—except when she is ill or has requested the instruction—is a pācittiya offense. | 摘要：除非比丘尼生病或請求指導，否則前往比丘尼住處並向比丘尼教誡八敬法，是《波逸提》（《單墮》）罪。 |
* * *
| 24 | 二十四 |
Should any bhikkhu say that the bhikkhus exhort the bhikkhunīs for the sake of worldly gain, it is to be confessed.
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如果任何比丘說比丘為了世俗利益而教誡比丘尼，波逸提。
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| Here the factors for the full offense are three. | 這裡構成完全違犯的因素有三。 |
| Object: | 對象： |
| A bhikkhu who has been properly authorized to teach the bhikkhunīs and who is not teaching for the sake of worldly gain: either material (robes, almsfood, lodgings, or medicine) or immaterial (honor, respect, reverence, homage, or veneration). | 被適當地授權教導比丘尼的比丘，其教導不是為了世俗利益：無論是物質的（袈裟、缽食、住處或藥物）還是非物質的（榮譽、尊敬、崇敬、敬重或敬奉）。 |
| A bhikkhu who has not been properly authorized is grounds for a dukkaṭa, as is a non-ordained person, properly authorized or not. (The PTS edition of the Canon contains a wheel in which a person not properly authorized and perceived as not properly authorized is not grounds for an offense, but this contradicts the passages earlier in the Vibhaṅga which make the above points. The same wheel in the Thai, Burmese, and Sri Lankan editions is thus more correct in saying that a person not properly authorized and perceived as such is grounds for a dukkaṭa.) | 未受適當地授權的比丘，如同未受具足戒者，無論是否受適當地授權，都構成《突吉羅》。（PTS 版本的《聖典》包含一個輪子，其中指出，未受適當地授權且被感知為未受適當地授權的人不構成犯戒，但這與《經分別》中先前闡明上述觀點的段落相矛盾。因此，泰國、緬甸和斯里蘭卡版本的同一輪子更正確地指出，未受適當地授權且被感知為未受適當地授權的人構成《突吉羅》。） |
| Perception as to the validity of the bhikkhu’s authorization is not a mitigating factor here. If it was valid, he is grounds for a pācittiya whether one perceives it as valid, invalid, or doubtful. If it was invalid, he is grounds for a dukkaṭa whether one perceives it as valid, invalid, or doubtful. This is another case where the pattern set out under Pc 4 does not hold. | 在此，對比丘授權有效性的感知並非減輕懲罰的因素。如果授權有效，則無論認為其有效、無效或存疑，他都構成《波逸提》。如果授權無效，則無論認為其有效、無效或存疑，他都構成《突吉羅》。這是另一個不符合《波逸提》四中規定的模式的案例。 |
| Intention | 意圖 |
| One’s motive is make him lose face, lose status, or to feel abashed (the same intention as under Pc 13). | 動機是讓他丟臉、失去地位或感到羞恥（與《波逸提》十三下的意圖相同）。 |
| Effort | 努力 |
| One accuses him of teaching for the sake of worldly gain, as defined above. | 指控他為了世俗利益而教導，如同上面所定義的。 |
| Non-offenses | 不犯 |
| If the bhikkhu does actually teach for the sake of worldly gain, there is no offense in stating the facts of the case. However, as we noted in the similar case under Pc 13, this exemption does not apply in cases where one’s perception that he teaches for the sake of worldly gain is mistaken, so one must be careful that one’s perception is accurate. | 如果比丘確實為了世俗利益而教導，陳述狀況事實並無不妥。然而，正如我們在《波逸提》十三的類似案例中所述，如果錯誤地認為比丘是為了世俗利益而教導，則不適用此豁免，因此必須謹慎確保自己的看法準確無誤。 |
| Summary: 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. | 摘要：說被適當地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》（《單墮》）罪。 |
* * *
| 25 | 二十五 |
Should any bhikkhu give robe-cloth to a bhikkhunī unrelated to him, except in exchange, it is to be confessed.
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如果任何比丘將袈裟布給予與他無血緣關係的比丘尼，除非為了交換，波逸提。
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| This rule is the counterpart to NP 5. The full offense is composed of two factors: object and effort. | 此戒條與《捨墮》五相對應。完整違犯由兩個因素組成：對象和努力。 |
| Object: | 對象： |
| Any piece of robe-cloth of the six suitable kinds, measuring at least four by eight fingerbreadths. Other requisites are not grounds for an offense. | 任何一件六種適合種類的袈裟布料，尺寸至少為四指寬乘以八指寬。其他必需品不構成犯戒。 |
| Effort | 努力 |
| The bhikkhu gives the cloth to an unrelated bhikkhunī and does not receive anything from her in exchange. | 比丘將布料給予一位與他無血緣關係的比丘尼，並且沒有從她那裡收到任何東西作為交換。 |
| Unrelated bhikkhunī here is defined in the same terms as under NP 4: a bhikkhunī who has received the double ordination and is not related to the bhikkhu back through their great x 7 grandfathers. An unrelated bhikkhunī who has received only her first ordination, from the bhikkhunīs, is grounds for a dukkaṭa. Female trainees and female novices are not grounds for an offense. | 此處無血緣關係的比丘尼的定義與《捨墮》四相同：已二部受戒，且與比丘無七世祖輩血緣關係的比丘尼。無血緣關係的比丘尼，若僅從比丘尼單部受戒，則構成《突吉羅》。學法女（式叉摩那）和沙彌尼不構成犯戒。 |
| Perception as to whether the bhikkhunī is actually one’s relative is not a mitigating factor here (see Pc 4). | 對於比丘尼是否真的有血緣關係的感知在這裡並不是減輕懲罰的因素（參見《波逸提》四）。 |
| The Commentary states that the giving need not be hand-to-hand. If a bhikkhu simply places the cloth near a bhikkhunī as his way of giving it to her, and she accepts it as given, this factor is fulfilled. | 《義註》指出，給予不必手遞手。如果比丘只是將布放在比丘尼身邊，作為給予她的方式，而她也接受給予，則此因素就滿足。 |
| As for the item given in exchange for the cloth, the Vibhaṅga states that it can be worth much more than the cloth or much less. Buddhaghosa quotes the Mahā Paccarī, one of the ancient commentaries, as saying that even if, in return for the cloth, the bhikkhunī gives the bhikkhu a piece of yellow myrobalan—a medicinal fruit, one of the cheapest things imaginable in India—he escapes the penalty under this rule. | 至於用來交換布料的物品，《經分別》指出，其價值可以遠高於布料本身，或遠低於布料本身。佛音引用古代註釋書之一《Mahā Paccarī》的話說，即使比丘尼給予比丘一片黃訶子（一種藥用水果，是印度能想像到的最便宜的東西之一）作為布料的回報，比丘也能逃脫這條戒條的懲罰。 |
| Non-offenses | 不犯 |
| There is no offense if: | 以下情況，不構成犯戒： |
| the bhikkhunī is a relation; | 比丘尼是親戚； |
| she is not related, but she gives one something in exchange; | 她沒有血緣關係，但她給予東西作為交換； |
| she takes the cloth on trust; | 她基於信任地拿了布料； |
| she borrows the cloth; | 她借布料； |
| one gives her a non-cloth requisite; or | 給她一件非衣物的必需品；或者 |
| one gives robe-cloth to a female trainee or female novice. | 將袈裟布給予學法女（式叉摩那）或沙彌尼。 |
| Summary: Giving robe-cloth to an unrelated bhikkhunī without receiving anything in exchange is a pācittiya offense. | 摘要：給予無血緣關係的比丘尼袈裟布而沒有接受任何東西作為交換，是《波逸提》（《單墮》）罪。 |
* * *
| 26 | 二十六 |
Should any bhikkhu sew robe-cloth or have it sewn for a bhikkhunī unrelated to him, it is to be confessed.
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如果任何比丘為與自己無血緣關係的比丘尼縫製袈裟布或讓人縫製，波逸提。
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“Now at that time Ven. Udāyin had become accomplished in making robes. A certain bhikkhunī went to him and on arrival said, ‘It would be good, venerable sir, if you sewed me a robe.’ So Ven. Udāyin, having sewed a robe for the bhikkhunī, having dyed it well and stitched it nicely, having embroidered an obscene design in the middle (a man and woman in mid-intercourse, done in full color, says the Commentary), and having folded it up, placed it to one side. Then the bhikkhunī went to him and on arrival said, ‘Where is the robe, venerable sir?’
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「爾時，優陀夷尊者已精通製作袈裟。一位比丘尼前來拜訪，一到便說道：『大德，如果您能給我縫製一件袈裟就好了。』優陀夷尊者便為那位比丘尼縫製了一件袈裟，染色染得很好，縫製得十分精緻，並在袈裟中央繡上了一個淫穢的圖案（《義註》中說，圖案是一男一女在交合，全彩色製成），然後將其折疊起來，放在一旁。然後比丘尼前來拜訪，一到便問道：『大德，袈裟在哪裡？』
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“‘Here you are, sister. Take this robe as it is folded and place it aside. When the Community of bhikkhunīs comes for exhortation, put it on and come behind them.’
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「『姊妹，在這裡。把這件袈裟疊好拿去，放在一邊。等比丘尼僧團來教誡的時候，你就穿上它，跟在他們後面。』
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“So the bhikkhunī took the robe as it was folded and placed it aside. When the Community of bhikkhunīs came for exhortation, she put it on and came behind them. People criticized and complained and spread it about, ‘How brazen these bhikkhunīs are, how mischievous and shameless, in that they embroider an obscene design on a robe!’
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於是，比丘尼拿走疊好的袈裟，放在一旁。當比丘尼僧團前來教誡時，她便穿上袈裟，跟在他們身後。人們紛紛批評、抱怨，並四處散播此事：『這些比丘尼真是明目張膽，多麼胡鬧、多麼無恥，竟然在袈裟上繡上淫穢的圖案！』
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“The bhikkhunīs said, ‘Whose work is this?’
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「比丘尼們問：『這是誰的作品？』
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“‘Master Udāyin’s,’ the bhikkhunī answered.
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「『是優陀夷大師的。』比丘尼回答。
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“‘A thing like this wouldn’t be attractive even from those who are brazen, mischievous, and shameless, much less from Master Udāyin (§).’”
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「『這樣的事情即使是對那些明目張膽、胡鬧和無恥的人來說也是沒有吸引力，更不用說對優陀夷大師（§）來說了。』」
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| The full offense here has three factors. | 這裡的完整違犯有三個因素。 |
| 1) Effort: One sews—or gets someone else to sew— | 1）努力：自己縫紉－或讓別人縫紉－ |
| 2) Object: a robe | 2）對象：袈裟 |
| 3) Intention: for the sake of a bhikkhunī unrelated to oneself. | 3）意圖：為與自己無血緣關係的比丘尼。 |
| Effort | 努力 |
| The Vibhaṅga says that there is a pācittiya for every stitch one makes in the robe-cloth. If one gets someone else to sew it, there is a pācittiya in giving the command or making the request, and another pācittiya when the other person does as commanded/requested, no matter how many robe-cloths he/she sews. | 《經分別》說，在袈裟布上縫製的每一針，都是一次《波逸提》。如果讓別人來縫製，發出命令或請求時犯一次《波逸提》；而當別人按照命令或請求去做時，無論他/她縫製了多少袈裟布，是另一次《波逸提》。 |
| Object | 對象 |
| The Vibhaṅga defines robe here as meaning any of the six kinds of robe-cloth, even a piece measuring at least four by eight fingerbreadths. This would seem to suggest that cloth being sewn into any object would come under this rule, but the non-offense clauses give an exemption for sewing “any requisite aside from a robe,” so only cloth being sewn into a robe would fulfill the factor of effort here. | 《經分別》在此將袈裟定義為六種袈裟布料中的任何一種，即使是一塊至少四指寬乘以八指寬的布料。這似乎暗示著將布料縫製成任何物品都符合此戒條，但不犯條款給予縫製「袈裟以外的任何必需品」豁免，因此只有將布料縫製成袈裟才符合此處的「努力」因素。 |
| Intention | 意圖 |
| This factor is fulfilled only if the robe-cloth being sewn is intended for an unrelated bhikkhunī, as under the preceding rule: a bhikkhunī who has received the double ordination and is not related to the bhikkhu back through their great x 7 grandfathers. An unrelated bhikkhunī who has received only her first ordination, from the bhikkhunīs, is grounds for a dukkaṭa. Related bhikkhunīs are not grounds for an offense, nor are female trainees or female novices. | 只有當縫製的袈裟布是為無血緣關係的比丘尼縫製時，才滿足此條件，如前一條戒條所述：已二部受戒的比丘尼，且與比丘無七世祖輩血緣關係。無血緣關係的比丘尼，若僅從比丘尼處單部受戒，則構成《突吉羅》。有血緣關係的比丘尼、學法女（式叉摩那）或沙彌尼不構成犯戒。 |
| Perception as to whether the bhikkhunī is actually one’s relative is not a mitigating factor here (see Pc 4). | 對於比丘尼是否真的是自己的親屬的感知在這裡並不是減輕懲罰的因素（參見《波逸提》四）。 |
| The Commentary states that if Bhikkhu X is sewing robe-cloth for a bhikkhunī related to him, and Bhikkhu Y—who is not related to her—helps him sew it, Bhikkhu Y incurs a pācittiya for every stitch he sews in the cloth. The Sub-commentary adds, though, that if Bhikkhu Y does not know that the cloth is for the bhikkhunī, he is exempt from the offense. | 《義註》指出，如果比丘 X 正在為一位與其有血緣關係的比丘尼縫製袈裟布，而與她無血緣關係的比丘 Y 幫忙縫製，則比丘 Y 每縫一針，都犯一次《波逸提》。然而，《複註》補充道，如果比丘 Y 不知道這塊袈裟布是為比丘尼縫製的，則他可以免於此罪。 |
| Non-offenses | 不犯 |
| There is no offense in sewing a cloth requisite other than a robe for an unrelated bhikkhunī, in sewing anything for a bhikkhunī who is a relation, or in sewing anything for a female trainee or female novice, related or not. | 為無親屬關係的比丘尼縫製袈裟以外的布料必需品、為有親屬關係的比丘尼縫製任何東西、或為學法女（式叉摩那）或沙彌尼縫製任何東西（無論是否有親屬關係），均不犯戒。 |
| Summary: Sewing a robe—or having it sewn—for an unrelated bhikkhunī is a pācittiya offense. | 摘要：為無血緣關係的比丘尼縫製袈裟，或讓人縫製，是《波逸提》（《單墮》）罪。 |
* * *
| 27 | 二十七 |
Should any bhikkhu, by arrangement, travel together with a bhikkhunī even for the interval between one village and the next, except at the proper occasion, it is to be confessed. Here the proper occasion is this: The road is to be traveled by caravan (§) and is considered dubious and risky. This is the proper occasion here.
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任何比丘，除非在適當的場合，否則與比丘尼相約一同旅行，即使是在一個村莊和下一個村莊之間的間距，波逸提。這裡適當的場合是：這條路是應與商隊通行的（§），並且被認為是可疑和危險的。這是此處的適當場合。
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| Here the full offense has two factors. | 這裡的完整違犯有兩個因素。 |
| 1) Object: a bhikkhunī. | 1）對象：比丘尼。 |
| 2) Effort: (a) Having made an arrangement together with her to travel together, (b) one actually travels together with her as arranged (c) from one village to another (d) except on the allowable occasions. | 2）努力：(a) 與她約定一起旅行，(b) 按照約定實際與她一起旅行，(c) 從一個村莊到另一個村莊，(d) 除了允許的場合外。 |
| Object | 對象 |
| A bhikkhunī who has received the double ordination is grounds for a pācittiya here. Any other woman would come under Pc 67. | 已經二部受戒的比丘尼在此構成《波逸提》。其他女性則算在《波逸提》六七下。 |
| Making an arrangement | 約定 |
| According to the Vibhaṅga, both the bhikkhu and the bhikkhunī must give their verbal assent to the arrangement for this part of the factor to be fulfilled. If the bhikkhu proposes the arrangement but the bhikkhunī does not give her verbal assent, then even if they later travel together as he proposed, he incurs a dukkaṭa. If she proposes the arrangement but he does not give his verbal assent, then even if they later travel together as she proposed, he incurs no penalty. The K/Commentary notes that the offense under this rule can be committed either by body or by speech, which means that a gesture conveying verbal assent—such as a written message or text—would fulfill this factor as well. Silence, however, would not. | 根據《經分別》，比丘和比丘尼皆必須口頭同意該安排，才能滿足此部分條件。如果比丘提出安排，但比丘尼未口頭同意，即使他們之後按照比丘的提議一起旅行，比丘犯《突吉羅》。如果比丘尼提出安排，但比丘未口頭同意，即使他們之後按照比丘尼的提議一起旅行，比丘不會遭受懲罰。 K/《義註》指出，此戒條下的犯戒可以透過肢體或言語來犯，這意味著表達口頭同意的示意動作（例如書面訊息或文字）也可以滿足此條件。然而，沉默則不滿足此條件。 |
| The Vibhaṅga and Commentary give examples of various ways in which verbal assent might be expressed, with the Commentary adding a few examples of statements that would not constitute verbal assent. The primary point of distinction is that a statement or set of statements that mentions both sides of the arrangement in connection with the journey—“We’ll go”; “Let’s go”; “You’ll go with me”—would count as verbal assent, whereas a statement or set of statements mentioning only one’s own plans with regard to the journey—“I’ll go”—would not. Thus, for example, if a bhikkhu states that he is going to a certain place to pay homage to a cetiya, and a bhikkhunī says, “Let’s go together,” then if the bhikkhu says nothing more on the topic, he has not expressed verbal assent. | 《經分別》和《義註》列舉了各種表達口頭同意的方式，《義註》也補充了一些不構成口頭同意的陳述。主要區別點在於，如果一個或一組陳述提到了與旅程相關的安排的雙方——「我們去吧」、「一起去吧」、「你跟我去」——可以算作口頭同意，而如果一個或一組陳述只提到了自己關於旅程的計劃——「我會去」——則不算。例如，如果一位比丘說他要去某個地方禮敬佛塔，而一位比丘尼說「我們一起去吧」，那麼如果比丘沒有再談論此事，他就不算作口頭同意。 |
| The Commentary further stipulates that the defining feature of the arrangement is that it specifies the time at which the bhikkhu and bhikkhunī will leave together. However, the Vibhaṅga to this rule and to the other rules dealing with traveling by arrangement (Pc 28, 66, & 67) contains many examples of arrangements in which the time is not explicitly mentioned, so the Commentary’s stipulation here cannot stand. Any expressed agreement to go together would fulfill this factor, regardless of whether the time frame is explicitly stated. | 《義註》進一步規定，約定的明確特徵是它指定了比丘和比丘尼一起出發的時間。然而，關於此戒條以及其他關於相約旅行的戒條（《波逸提》二八、六六和六七）的《經分別》包含許多未明確提及時間的約定示例，因此《義註》在此的規定不成立。任何明確表示同意一起出行的協議都會滿足這一因素，無論是否明確說明了時間框架。 |
| For some reason, the Commentary also adds that there is no offense in making an arrangement while both the bhikkhu and bhikkhunī are standing in bhikkhunīs’ quarters, on the way between one monastery and another, in an assembly hall, or in the residence of people ordained in another religion. There is nothing in the Vibhaṅga, however, to support this exemption. (The Commentary does add, however, that even though it would impose no preliminary offense for the arrangement in this case, the bhikkhu would still incur the pācittiya for going as arranged.) | 不知何故，《義註》還補充說，如果比丘和比丘尼雙方都站在比丘尼住處、從一個寺院到另一寺院途中、集會大廳、或外道出家者的住所，則訂立約定並無罪過。然而，《經分別》中並沒有任何內容支持這項豁免。（不過，《義註》確實補充說，即使在這種情況下，比丘和比丘尼的約定不會構成初步違犯，但比丘如果按照約定行事，仍犯《波逸提》。） |
| Perception as to whether the factors for making an arrangement are actually fulfilled is not a mitigating factor here (see Pc 4). | 對於訂立約定的因素是否真正得到滿足的感知並不是這裡的減輕懲罰因素（參見《波逸提》四）。 |
| The texts do not address the case in which another person makes the arrangements for a bhikkhu and bhikkhunī to travel together, say, as part of a larger group. However, the wording of the Vibhaṅga’s definition of arrangement—in which the bhikkhu and bhikkhunī are addressing each other—and the non-offense clause allowing the two to travel together if they have not made an arrangement, suggest that as long as the bhikkhu and bhikkhunī do not address each other—directly or through an intermediary—about making the trip, there would be no offense in joining the group. | 文獻並未提及由他人安排比丘和比丘尼一同出行（例如，作為更大團體的一部分）的情況。然而，《經分別》對「約定」的定義——比丘和比丘尼彼此討論——以及允許兩人在未作約定的情況下一同出行的不犯條款，表明只要比丘和比丘尼不直接或透過中間人彼此提及出行事宜，加入團體不會構成犯戒。 |
(未完待續)