附錄
CHAPTER TWELVE |
第十二章 |
| Appendices | 附錄 |
I. Controversial points: Dawn and dawnrise |
一、爭議點：明相及明相出 |
| In a number of rules where the boundary between two days is the line between an offense and a non-offense, the Vibhaṅga in some cases defines that boundary as dawn (aruṇa) and in others as dawnrise (aruṇuggamana). Dawnrise is the boundary for NP 1, 3, 21, 24, & 29; and for Pc 37 & 85. In the case of the NP rules, an item kept until dawnrise after the allowed number of days has to be forfeited. In the case of the Pc rules, dawnrise marks the end of the “wrong time” and the beginning of the “right time” for the activities discussed in those rules. The boundary for Pc 5 & 49, however, is dawn. If, under the situations covered by these rules, one gets up or leaves before dawn (purāruṇā), the night ending in that dawn doesn’t count toward the offense. The Vibhaṅga to NP 2 refers to both dawn and dawnrise in analyzing the offense under that rule: As with the other NP rules, a robe kept until dawnrise is to be forfeited. If, however, the robe is abandoned, etc., anto aruṇe—which can either mean “before dawn” (just as anto pātarāse means “before the morning meal”) or “during dawn” (just as anto māse under NP 3 means “within the month”)—there is no offense. | 在一些戒條中，兩日之間的界限是區分犯戒與不犯戒的分界線，《經分別》有時將該界限定義為明相（黎明）（aruṇa），有時定義為明相出（黎明升起）（aruṇuggamana）。明相出（黎明升起）是《捨墮》一、三、二一、二四和二九；以及《波逸提》三七和八五的界限。在《捨墮》戒條中，物品若在允許的天數之後仍保留至明相出（黎明升起），則必須捨出。在《波逸提》戒條中，明相出（黎明升起）標誌著這些戒條中所討論活動的「非時（錯誤時間）」的結束和「時（正確時間）」的開始。然而，《波逸提》五和四九 的界限是明相（黎明）。如果在這些戒條涵蓋的情況下，在明相（黎明）之前（purāruṇā）起床或離開，則在該明相（黎明）結束的夜晚不計入犯戒。《捨墮》二的《經分別》在分析該戒條下的違犯時，同時提及了明相（黎明）和明相出（黎明升起）：與其他《捨墮》戒條一樣，保留至明相出（黎明升起）的袈裟應被捨出。然而，如果袈裟被放棄等等，在 anto aruṇe （既可指「明相（黎明）之前」，如同 anto pātarāse 指「早上餐食之前」，也可指「明相（黎明）時分」，如同《捨墮》三中的 anto māse 指「當月之內」），則不構成犯戒。 |
| The Vibhaṅga treats these various terms casually, offering no definition of when dawn and dawnrise take place, or of how the two are related. The Commentary and Sub-commentary also treat them casually, passing over the terms as “obvious.” | 《經分別》對這些用語的處理方式十分隨意，既沒有定義明相（黎明）和明相出（黎明升起）的時間，也沒有解釋二者之間的關係。《義註》和《複註》也同樣如此，將這些術語視為「顯而易見」而略過。 |
| In later centuries, however, there was an effort to make these terms more precise. The Khuddakasikkhā—a Vinaya manual written by Ven. Dhammasiri, a Sinhalese monk, in the 11th or 12th century—states that the sky lightens in four stages before sunrise (measuring in Sinhalese hours, of which there are 60 in one period of day and night): a slight reddening 4 Sinhalese hours (= 1 hour and 36 minutes) before sunrise; a slight whitening 3 Sinhalese hours (= 1 hour and 12 minutes) before sunrise; a second reddening 2 Sinhalese hours (= 48 minutes) before sunrise; and a second whitening 1 Sinhalese hour (= 24 minutes) before sunrise. | 然而，在之後幾個世紀裡，人們努力使這些術語更加精確。《Khuddakasikkhā》——一部由僧伽羅比丘 Dhammasiri 尊者於11或12世紀撰寫的律藏手冊——指出，日出前天空會經歷四階段的變亮（以僧伽羅時為單位，一日一夜共有 60 個僧伽羅時）：日出前4個僧伽羅時（= 1小時36分鐘）略微泛紅；日出前3個僧伽羅時（= 1小時12分鐘）略微泛白；日出前2個僧伽羅時（= 48分鐘）再次泛紅；日出前1個僧伽羅時（= 24分鐘）再次泛白。 |
| Some Communities in Burma, Sri Lanka, and Thailand follow this analysis, differing among themselves only as to which of the four stages constitutes dawnrise. Some count the first reddening, when aside from the faint light on the horizon, the sky is still dark. However, as mentioned in the discussion under NP 1, a sub-commentary entitled the Vinayālaṅkāra counts the last whitening, and there is good Canonical reason to follow its definition. | 緬甸、斯里蘭卡和泰國的一些僧團遵循這種分析，彼此之間的差異僅在於對四個階段中哪一個才算明相出（黎明升起）。有些採取最初泛紅，此時除了地平線上微弱的光線外，天空仍然漆黑一片。然而，正如《捨墮》一下的討論中所述，名為《Vinayālaṅkāra》的子註釋採取最後泛白，而且遵循其定義也有充分的《聖典》依據。 |
| Pc 37 & 38, taken together, require that a bhikkhu not accept alms before dawn. If he did go for alms before dawn, he would not be able to eat any of the food he accepted at that time, as Pc 37 forbids him from eating before dawnrise, and Pc 38 forbids him from eating food received on a previous day. A passage in MN 66 states specifically that once the rules were established, one of their benefits was that they prevented bhikkhus from going for alms in the dark. This suggests that in the time of the Canon, the first faint light on the horizon did not count as dawnrise. The passage runs as follows: | 《波逸提》三七和三八合在一起，規定比丘不得在明相（黎明）前托缽。如果他真的在明相（黎明）前托缽，就不能食用當時所接受的任何食物，因為《波逸提》三七禁止他在明相出（黎明升起）前進食，而《波逸提》三八禁止他食用前一天所接受的食物。《中部》66經中有一段經文明確指出，這些戒條確立之後，其益處之一便是防止比丘在黑暗中托缽。這表明，在《聖典》所在的時期，地平線上的第一道微光並不被算是明相出（黎明升起）。該段經文如下： |
“[Ven. Udāyin—apparently the good Udāyin, not the lax Udāyin of the first five saṅghādisesas—is addressing the Buddha:] ‘It used to be, venerable sir, that we ate in the evening, in the morning, and in the wrong time [the afternoon]. Then there was the time when the Blessed One addressed the bhikkhus, saying, “Bhikkhus, please discontinue that daytime meal at the wrong time.” For just a day I was upset, for just a day I was sad, [thinking,] “The exquisite staple and non-staple foods that faithful householders give us during the day at the wrong time: The Blessed One has us abandon them! The Sugata has us relinquish them!” But, considering our love & respect & shame & compunction around the Blessed One, we abandoned that daytime meal at the wrong time and ate (only) in the evening and in the morning.
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「[優陀夷尊者——顯然是那位良好的優陀夷，而非前五《僧殘》那位放蕩不羈的優陀夷——正在對佛陀說：]『大德，過去我們晚上、早上，甚至在非時（下午）進食。後來世尊對比丘們說：『比丘們，請停止在非時的日間餐食。』我只難過了一天，我只傷心了一天，[心想：]『那些有敬信的居士們在日間非時給我們提供的精緻主食和副食：世尊讓我們放棄它們！善逝讓我們捨棄它們！』「但是，考慮到我們對世尊的愛戴、尊敬、慚和愧，我們捨棄在非時的日間餐食，只在晚上和早上進食。
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“‘Then there was the time when the Blessed One addressed the bhikkhus, saying, “Bhikkhus, please discontinue that evening meal at the wrong time.” For just a day I was upset, for just a day I was sad, [thinking,] “The more exquisitely prepared of our two meals: Even that the Blessed One has us abandon! Even that the Sugata has us relinquish!” It has happened, venerable sir, that a man—obtaining some soup during the day—has told his wife, “Put this aside and we’ll all eat it together in the evening.” [Almost] all food preparation is done at night, venerable sir, and almost none during the day. But, considering our love & respect & shame & compunction around the Blessed One, we abandoned that evening meal.
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「『然後，有一次，世尊對比丘們說：『比丘們，請停止在非時的晚上餐食。』我只難過了一天，我只傷心了一天，[心想：]『我們兩餐中較精心準備的餐食，世尊竟讓我們放棄！善逝竟讓我們捨棄！』大德，曾有這樣的事：有男人白天獲得了些湯，便對妻子說：『先放一放，我們晚上一起吃。』大德，[幾乎]所有的食物都是在晚上準備的，白天幾乎沒有。但是，考慮到我們對世尊的愛戴、尊敬、慚和愧，我們捨棄晚上的餐食。
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“‘It has happened that bhikkhus going for alms in the pitch black of night have walked into a waste-water hole, fallen into a cesspit, stumbled over a thorny hedge, stumbled over a sleeping cow. They have encountered young hooligans on the way to or from a crime. They have been propositioned by women. Once I went for alms in the pitch black of night. A woman washing a pot saw me by a lightning flash and, on seeing me, screamed out: “I’m done for! A demon is after me!”
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「『比丘們在漆黑的夜晚托缽時，曾誤入廢水坑，跌入糞池，被帶刺的樹籬絆倒，被睡著的牛絆倒。他們曾經遇過正在前往或離開犯罪現場的年輕流氓。他們還曾被女人提議發生性關係。有一次，我在漆黑的夜晚去托缽。一道閃電劃過，一個正在洗鍋子的女人看見了我，驚叫道：「我完了！有惡魔在追我！」
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“‘When this was said, I said to her, “I’m no demon, sister. I’m a bhikkhu waiting for alms.”
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「『聽到這話，我對她說：「姐妹，我不是魔鬼，我是個站著乞食的比丘。」
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“‘“Well then you’re a bhikkhu whose mommy’s dead and daddy’s dead. It would be better for you, bhikkhu, that your belly be slit open with a sharp butcher’s knife than this prowling around for alms for your belly’s sake in the pitch black of night!”
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「願你是個父母雙亡的比丘。比丘，被用鋒利的屠刀剖開肚子，也比在漆黑的夜晚四處乞討只為了填飽肚子來得好！”
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“‘On recollecting this, venerable sir, the thought occurred to me: “So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!”’”
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「『大德，回想起此事，我心中想到：「世尊為我們除去了那麼多痛苦！為我們帶來了那麼多快樂！世尊為我們除去了那麼多不善法！為我們帶來了那麼多善法！』」
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| This shows clearly that once the rules were in effect, bhikkhus were saved from the dangers of going for alms in the dark. It further suggests that dawnrise can be no earlier than the point recognized by the Vinayālaṅkāra. | 這清楚地表明，一旦這些戒條生效，比丘們便免於在黑暗中托缽乞食的危險。這也進一步表明，明相出（黎明升起）不可能早於《Vinayālaṅkāra》所認定的時間。 |
| As noted under NP 1, the Vinayālaṅkāra’s definition of dawnrise corresponds in modern terminology to the onset of civil twilight. Although the Khuddakasikkhā states that this period of whitening occurs 24 minutes prior to sunrise, this figure would apply only to locations that, like Sri Lanka, lie near the equator. At other latitudes, the length of time from the onset of civil twilight to sunrise would vary widely according to season, with the variations most extreme at higher latitudes. | 如《捨墮》一所述，《Vinayālaṅkāra》中對明相出（黎明升起）的定義，用現代術語來說，對應於民用曙暮光的開始。雖然《Khuddakasikkhā》指出，這段泛白出現的時間發生在日出前24分鐘，但這個數字只適用於像斯里蘭卡這樣位於赤道附近的地點。在其他緯度，從民用曙暮光開始到日出的時間長短會因季節而異，緯度越高，這種差異越顯著。 |
| This leaves the question of how dawnrise is related to dawn. As mentioned above, anto aruṇe under NP 2 can mean either “during dawn” or “before dawn.” The Vinayālaṅkāra defines this term as “before dawn-rising” (aruṇodayato puretaram’eva); another sub-commentary, the Namakkāra, in turn defines aruṇodayato as equivalent to aruṇuggamana, or dawnrise. | 這就引出了一個問題：明相出（黎明升起）與明相（黎明）之間究竟有何關聯？如上所述，《捨墮》二下的 anto aruṇe 既可以指「明相（黎明）時分」，也可以指「明相（黎明）之前」。《Vinayālaṅkāra》將此術語定義為「明相（黎明）升起之前」（aruṇodayato puretaram’eva）；而另一部子註釋《Namakkāra》又定義 aruṇodayato 等同於 aruṇuggamana，即明相出（黎明升起）。 |
| Some scholars, opting to translate anto aruṇe as “within dawn” or “during dawn,” have cited these passages to assert that dawn is a period of time preceding and ending with dawnrise. | 一些學者選擇將 anto aruṇe 翻譯為「在明相（黎明）之內」或「在明相（黎明）期間」，並引用這些段落來斷言明相（黎明）是明相出（黎明升起）之前到結束的一個時段。 |
| This assertion, however, is dubious on several grounds. One obvious objection is that if the Vinayālaṅkāra had meant to define dawn as a distinct period of time, it would have mentioned not only the point at which dawn ends—at dawnrise—but also the point at which it begins. But it doesn’t. In fact, unless we assume that dawnrise is actually the beginning of dawn and not its end, none of the texts define a beginning for dawn. This leads to a severe practical problem, in that it would leave Pc 5 and Pc 49 with no clear line to define how to avoid an offense under those rules, where the beginning of dawn is the end of the non-offense period. If the compilers of the Vibhaṅga to those rules had meant to draw the line dividing an offense from a non-offense following a standard different from that in all the other rules in the Pāṭimokkha where the line between the end of night and the beginning of day is also relevant, they would have offered clear definitions to distinguish one standard from the other. But they don’t. This indicates that the assumption of a separate “dawn” preceding “dawnrise” must be mistaken. | 然而，這種說法在幾個方面都值得懷疑。一個顯而易見的反對意見是，如果《Vinayālaṅkāra》意在將明相（黎明）定義為一個獨立的時間段，那麼它不僅會提及明相（黎明）結束的時刻——即明相出（黎明升起）——還會提及明相（黎明）開始的時刻。但事實並非如此。實際上，除非我們假定明相出（黎明升起）實際上是明相（黎明）的開始而非結束，否則沒有任何文獻定義明相（黎明）的開始。這導致了一個嚴重的實際問題，即《波逸提》五和《波逸提》四九將無法明確界定如何在這些戒條下避免犯戒，因為在這些戒條中，明相（黎明）的開始即為不犯期間的結束。如果那些戒條的《經分別》編纂者意圖以不同於《波羅提木叉》其他戒條的標準來劃分犯戒與不犯，而《波羅提木叉》中其他戒條夜晚結束和白晝開始之間的分界線也具有相關性，那麼他們理應提供清晰的定義來區分不同的標準。但他們並沒有這麼做。這表明，認為有一個單獨的「明相（黎明）」先於「明相出（黎明升起）」的假設必然是錯誤的。 |
| A reading more consistent with the Canon’s casual treatment of the issue of dawn would be to translate anto aruṇe as “before dawn,” and to interpret dawnrise (aruṇuggamana) as the beginning of dawn, and not as its end. In other words, in all the rules where the line dividing the end of night from the beginning of day is the line between an offense and a non-offense, that line is marked by the onset of civil twilight, regardless of whether the Vibhaṅga refers to the period immediately preceding it as anto aruṇe or purāruṇā. | 更符合《聖典》對明相（黎明）問題的隨意處理方式的解讀，是將 anto aruṇe 譯為「明相（黎明）之前」，並將明相出（黎明升起）（aruṇuggamana）解釋為明相（黎明）的開始，而非結束。換言之，在所有以晝夜交替為界線，作為犯戒與不犯界線的戒條中，這條界線都以民用曙暮光的開始為標誌，無論《經分別》將緊接著其之前的期間稱為 anto aruṇe 還是 purāruṇā。 |
| This reading is also consistent with all the other uses of dawn and dawnrise in the Commentary and Sub-commentary. | 這種解讀也與《義註》和《複註》中所有其他關於明相（黎明）和明相出（黎明升起）的用法一致。 |
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| II. Controversial points: Sugata measures | 二、爭議點：善逝計量單位 |
| The Commentary to Sg 6 states that the Buddha’s cubit—the distance from his bent elbow to the tips of his fingers—was three times that of a normal man. This puts all the sugata measures—based on the Buddha’s cubit, handspan, and breadth of his fingers—at three times normal length and makes the Buddha freakishly tall. | 《僧殘》六的《義註》指出，佛陀的肘長（即從彎曲的手肘到指尖的距離）是常人的三倍。這使得所有以佛陀肘長、手掌寬度和手指寬度為基礎的善逝計量單位都達到了常人的三倍，也使得佛陀顯得異常高大。 |
| How the Commentary arrived at this figure is hard to say, for the Vinaya-mukha cites several passages from the Canon showing that the Buddha, though tall, was not abnormally so. The most telling passage is the one from DN 2, in which King Ajātasattu visits the Buddha while the latter is sitting in an assembly of bhikkhus, and the king is unable to identify which member of the assembly the Buddha is. This, of course, is meant to indicate the king’s spiritual blindness, but if the Buddha had been remarkably tall it would have been part of his general reputation, and the king would not have had to ask. | 《義註》是如何得出這個數字的，很難說，因為《戒律入口》從《聖典》中引用了多段經文，表明佛陀雖然身材高大，但並非異常高大。最能說明的經文是《長部》2經中的一則記載：阿闍世王拜訪佛陀，當時佛陀在一群比丘集眾裡坐著，國王卻無法辨認出佛陀是集眾中的哪一位成員。這當然意在顯示國王的靈性盲目，但如果佛陀真的身材高大，那這早已是他整體聲譽的一部分，國王也就無需詢問了。 |
| The Vinaya-mukha then goes on to suggest a variety of ways of calculating the Buddha’s measurements, the most useful being to assume the Buddha’s cubit to be 50 cm. This, at least roughly, fits a number of passages from the Canon, as follows: | 《戒律入口》接著建議了多種計算佛陀的尺寸的方法，其中最實用的方法是假設佛陀的肘長為 50 公分。這至少大致符合《聖典》中的一些段落，如下所示： |
| According to DN 30, the spread of the Buddha’s arms, outstretched, was equal to his height. Because a person’s cubit is one-fourth the spread of his outstretched arms, this would put the Buddha’s height at 2 meters, or approximately 6 feet 7 inches. The origin story to Pc 92 states that his half-brother, Nanda, was four fingerbreadths shorter than he, and that when bhikkhus saw him coming from afar, they would mistake him for the Buddha, partly on the basis of his tall height. One fingerbreadth is said to be 1/24 cubit, or a little more than 2 cm. by this reckoning, which would put Nanda at 1.92 meters, or approximately 6 feet 4 inches tall. | 根據《長部》30經，佛陀雙臂伸展的寬度等於他的身高。由於一肘的長度是雙臂伸展寬度的四分之一，由此推算，佛陀的身高為2米，或約6英尺7英寸。而《波逸提》九二的起源故事則講述了佛陀的同父異母兄弟難陀比他矮四指寬，當比丘們遠遠地看到他走過來時，會誤以為他是佛陀，部分原因在於難陀的身高很高。據說一指寬是 1/24 肘長，或略多於 2 公分，按此計算，難陀的身高為 1.92 公尺，或約6英尺4英寸高。 |
| These figures would seem to fit the information in the Canon fairly well, in that they allow for both Nanda and the Buddha to be tall but not outlandishly so. | 這些數字似乎與《聖典》中的資訊相當吻合，因為它們既能說明難陀和佛陀身材高大，又不會高得離譜。 |
| Another pair of passages supporting these measurements is the ruling under Pc 87 that the legs of a bhikkhu’s bed not be more than eight sugata fingerbreadths tall, taken together with the recommendation at Cv.VIII.1.5 that one should grope under the bed with one’s hand to make sure that nothing is there before placing one’s bowl there. Our measurements would put the maximum height for the bed legs at 18 cm. If they were much taller than that, there would be no need to grope, for one could easily see under the bed with a glance. If they were much shorter than that, even a small bowl wouldn’t fit. | 另外兩段經文支持這些測量結果，分別是《波逸提》八七的裁定，即比丘床腳的高度不得超過善逝八指寬，以及與《小品》.八.1.5的建議合在一起，即在放置自己的缽之前，應先用手摸索床下，確認無物。根據我們的測量，床腳的最大高度為18公分。如果床腳遠高於此，則無需摸索，因為只需瞥一眼就能輕易看到床下。如果床腳遠低於此，即使是小缽也無法放入。 |
| Although there is no way of determining the sugata measures with 100% accuracy, the above considerations suggest that the following estimates are reasonable: | 雖然無法 100% 準確地確定善逝計量單位，但上述考慮顯示以下估計是合理的： |
The sugata cubit = 50 cm.
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善逝肘長 = 50 公分。
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The sugata span = 25 cm.
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善逝張手 = 25 公分。
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The sugata fingerbreadth = 2.08 cm.
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善逝指寬 = 2.08 公分。
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| Applied to the various rules, this would give us a hut 3 x 1.75 meters—small, but adequate; a rains-bathing cloth 1.5 x .625 meters—enough to cover one from the waist to the knees; and an skin-eruption covering cloth 1 x .5 meters—enough to cover one from the waist to just above the knees. All of these figures seem appropriate and so have been accepted for the purposes of this book. | 套用到各項戒條，我們可以得到一個 3 × 1.75 公尺的小屋（孤邸）——雖小但足夠；一塊 1.5 × 0.625 公尺的雨浴衣——足以遮蓋腰部到膝蓋；以及一塊 1 × 0.5 公尺的覆瘡布——足以遮蓋腰部到膝蓋上方。所有這些尺寸似乎都合適，因此本書採用這些尺寸。 |
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| III. Controversial points: Meals | 三、爭議點：餐食 |
| Cv.VI.21.1 allows bhikkhus to accept seven kinds of specially arranged meals in addition to the meals they receive on alms round. The context for this allowance is as follows: | 《小品》.六.21.1 允許比丘們除了托缽乞食的餐食之外，接受七種特意安排的餐食。此項開緣的背景如下： |
“Now at that time Rājagaha was short of food. People were not able to provide a meal for the Community, but they wanted to provide a designated meal, an invitational meal, a lottery meal, a meal on a day of the waxing or waning of the moon, on uposatha days, and on the day after each uposatha day. They told this matter to the Blessed One. He said, ‘I allow, bhikkhus, a Community meal, a designated meal, an invitational meal, a lottery meal, a meal on a day of the waxing or waning of the moon, on an uposatha day, and on the day after an uposatha day.’”
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「當時王舍城糧食短缺。人們無法為僧團提供餐食，但他們卻想提供指定食[譯註：古漢譯為「僧次請食」]、邀請食[譯註：古漢譯為「別請食」]、抽籤食[譯註：古漢譯為「行籌食」]、月盈月虧日食[譯註：古漢譯為「十五日食」]、布薩日食、以及每個布薩日後的次日食。他們將此事禀告世尊。他說：『比丘們，我允許僧團食、指定食、邀請食、抽籤食、月盈月虧日食、布薩日食、以及布薩日次日食。』」
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| Unfortunately, the Canon provides no detailed explanation of these terms. The Commentary explains Community meals as meals for the entire Community, and the other terms as follows: | 可惜的是，《聖典》並未對這些術語提供詳細解釋。《義註》將「僧團食」解釋為供給整個僧團的餐食，其他術語的解釋如下： |
“(Having said,) ‘Give one, two… ten bhikkhus designated from the Community,’ they wanted to provide a meal for the bhikkhus they got through that designation. Later, having decided on bhikkhus in the same way (i.e., one, two… ten bhikkhus), and having invited them, they wanted to provide a meal for them. Later, they wanted to provide a meal having decided on a lottery. Later, having fixed a date—the waxing or waning moons, the uposatha day, or the day after—they wanted to provide a meal for one, two… ten bhikkhus. This is the extent of the meals that fall under the terms ‘designated meals, invitational meals (the Sub-commentary adds an ‘etc.’ here.)’”
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「（已說，）『從僧團中指定一、二…十位比丘』，他們想為透過該指定獲得的比丘們提供餐食。後來，他們以同樣的方式（即一、二…十位比丘）選定比丘，並邀請他們，他們想為他們提供膳食。再後來，他們想要以抽籤[行籌]決定來提供餐食。再後來，以固定日期——月盈月虧，布薩日，或次日——他們想要提供餐食給一、二…十位比丘。這就是「指定食、邀請食（《複註》中在此處添加了『等等』）」這些術語所涵蓋的餐食範圍。」
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| These definitions seem fairly clear: a designated meal is one in which the donors do not specify which bhikkhus are to receive it, but simply ask for x number of bhikkhus from the Community, leaving it up to the meal designator—the Community official responsible for managing these various meals (see BMC2, Chapter 18)—to designate who the recipients will be. An invitational meal is one in which the donors decide on the recipients themselves. A lottery meal is one in which the recipients are chosen by drawing lots, while the remaining meals—periodic meals—are given regularly to a rotating roster of x number of bhikkhus every time the specified date comes around. | 這些定義似乎相當清楚：指定食[僧次請食]是指布施者不指定哪些比丘接受之，而是向僧團請求若干比丘，由餐食指定人（即負責管理各類餐食的僧團執事，參見《佛教比丘戒律 第二冊》第十八章）來指定受請者。邀請食[別請食]是指布施者自行決定受請者。抽籤食[行籌食]是指透過抽籤決定受請者，而其餘的餐食——週期食（定期食）[常請食]——則每當指定日期到來時，都會規律地分配給輪換的若干比丘。。 |
| However, the Commentary’s discussion of how the meal designator should manage these meals blurs the lines between the first three categories. It gives no detailed discussion of Community meals, but divides designated meals into the following two types: | 然而，《義註》對餐食指定人應如何管理這些餐食的討論模糊了前三類之間的界限。它沒有對僧團食進行詳細討論，而是將指定食分為以下兩種類型： |
1a) Meals for which the number of bhikkhus to be designated is equal to the total number of bhikkhus in the Community.
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1a）指定比丘人數等於僧團比丘總數的餐食。
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1b) Meals for which the number of bhikkhus to be designated is less than the total number of bhikkhus in the Community.
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1b）指定比丘人數少於僧團比丘總數的餐食。
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| Invitational meals come in four types: | 邀請食分為四種： |
2a) Meals to which the entire Community is invited.
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2a）整個僧團都被邀請的餐食。
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2b) Meals to which specific individuals or types of bhikkhus (e.g., no one but senior bhikkhus) are invited.
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2b）邀請特定個人或特定類型的比丘（例如，只邀請長老比丘）的餐食。
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2c) Meals to which one bhikkhu is invited and asked to bring x number of his friends.
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2c）一位比丘被邀請並被要求帶若干位他的朋友的餐食。
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2d) Meals for which the donor simply asks for x number of bhikkhus, without specifying in any way who they should be.
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2d）布施者只要求若干位比丘，而不以任何方式指定他們是誰的餐食。
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| This typology raises two questions. First, why aren’t types 1a and 2a grouped under Community meals? Is it because the donor uses the words designated and invited when announcing his/her plans for the meal? If so, how does one arrange for a Community meal that would not fall into these two types, in line with the fact that a Community meal is said to be a separate category? | 這種分類引出了兩個問題。首先，為什麼類型 1a 和 2a 沒有被歸類在僧團食之下？是因為布施者在宣布其餐食計劃時使用了指定和邀請這樣的字眼嗎？如果是這樣，那麼如何安排一場僧團食，既不屬於這兩種類型，又符合僧團食應有的獨立類別呢？ |
| The second question is how type 2d differs from a designated meal. Is it, again, because the donor does not use the word designated in announcing the meal? If so, the difference is only formal, for the Commentary itself states that the meal designator is to treat such a meal as he would a designated meal, which shows that in essence it is the same thing. | 第二個問題是，2d 類型與指定食有何不同？是否同樣是因為布施者在宣布餐食時未使用「指定」一詞？如果是這樣，區別僅在於形式，因為《義註》本身指出，餐食指定人應將此類餐食視為指定食，這表明本質上它是同一件事。 |
| As we reasoned in the discussion of Pc 32, that rule applies only to invitational meals. If we follow the Commentary’s original definitions of the various categories of special meal—eliminating types 1a, 2a and 2d as redundant—it is easy enough to determine in essence which types of meals fall into this category and which don’t. If we follow the detailed typologies, though, the distinctions become more a matter of formality and technicalities. For example, if the donor asks the meal designator to “designate nine bhikkhus from the Community,” the meal would not violate Pc 32, but if he simply asked for nine bhikkhus—even if he did not specify who they were to be—the meal would be a group meal, and any bhikkhus who ate it would be committing an offense. Or again, if he asked that the entire Community be “designated” to come to his meal, they would not incur a penalty in going, but if he simply invited the entire Community to a meal, they would. | 正如我們在討論《波逸提》三二時所論證的，該戒條只適用於邀請食。如果我們遵循《義註》中對各種特殊餐食類別的原始定義——將1a、2a和2d類型視為冗餘而剔除——就夠容易從本質上決定哪些類型的餐食屬於此類別，哪些不屬於。然而，如果我們遵循詳細的分類，這些差異就更多地變成了形式和技術細節。例如，如果布施者要求餐食指定人「從僧團中指定九位比丘」，那麼這頓餐食就不會違反《波逸提》三二；但如果他只是要求九位比丘——即使他沒有具體說明是誰——這頓餐食就屬於結眾食，任何用餐的比丘都會犯戒。或再者，如果他要求整個僧團「被指定」來他的餐食，他們不會因前去而受到懲罰；但如果他只是邀請整個僧團來餐食，他們就會受到懲罰。 |
| Because the Commentary is a compendium of the opinions of many generations of teachers, the definitions of the categories of meals may have been agreed on by one generation of teachers, and the typologies by another. This would explain the discrepancies between the two. Or the entire discussion—definitions and typologies—may have been the product of one generation, who did mean the distinctions among the categories to depend on formalities and technicalities. | 由於《義註》匯集了多代導師的觀點，餐食類別的定義可能由某一代導師達成共識，而類型劃分則由另一代導師形成。這可以解釋兩者之間的差異。或者，整個討論——包括定義和類型劃分——可能都出自某一代導師之手，他們確實認為類別之間的區別取決於形式和技術細節。 |
| At any rate, as with many other areas where the Canon gives no definite guidance, this is an area where the wise policy for each bhikkhu is to follow the standards of the Community to which he belongs. | 總之，就像《聖典》沒有明確指引的許多其他領域一樣，在這個領域，每個比丘的明智之舉是遵循他所屬僧團的標準。 |
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| IV. Pali formulae: Determination | 四、巴利公式：決意 |
| The articles a bhikkhu must determine for his use have already been mentioned under NP 1, 21, & 24. | 比丘必須決意自己使用的物品已在《捨墮》一、二一和二四中提及。 |
| Determination, according to the Commentary, may be done in either of two ways: by body or by word. To determine by body means to grasp or touch the object in question with any part of the body and to determine in the mind that the object is for one’s own particular use, in line with the formula given below. To determine by word means to speak the formula out loud. In this case, if the object is within the reach of the hand, use the same formula as for determination with the body. If it is beyond the reach of the hand, alter the formula, changing imaṁ, “this,” to etaṁ, “that.’ Articles to be worn—i.e., robes, the rains-bathing cloth—must first be dyed the proper color and properly marked in accordance with Pc 58. | 決意，根據《義註》，可透過兩種方式之一完成：藉由身體或藉由言語。藉由身體決意是指用身體的任何部位抓住或觸摸目標物，並遵循以下公式，在心中決意該物是供自己使用的。藉由言語決意是指大聲說出公式。在這種情況下，如果該物在伸手可及的範圍內，則使用與以身體決意相同的公式。若該物超出伸手可及的範圍，則需修改公式，將「imaṁ」（此）改為「etaṁ」（彼）。穿著的物品——即袈裟、雨浴衣——必須依照《波逸提》五八先染成合適的顏色並適當地標記。 |
| The Canon and commentaries make no mention of any formula to repeat while marking, but the tradition in Thailand is to repeat: | 《聖典》及註釋書中並未提及任何標記時需要重複的公式，但泰國的傳統做法是重複： |
| Imaṁ bindu-kappaṁ karomi, | |
which means, “I make this properly marked.”
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意思是，「我將此適當地被標記」。
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| The words for determination, taking the bowl as an example, are: | 以缽為例，表示決意的字詞是： |
| Imaṁ pattaṁ adhiṭṭhāmi, | |
which means, “I determine this bowl” or “I determine this as a bowl.”
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意思是，「我決意此缽」或「我決意此為缽」。
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| To determine other requisites, replace the word pattaṁ, bowl, with the appropriate name, as follows: | 要決意其他必需品，將單字 pattaṁ（缽）替換為適當的名稱，如下： |
for the outer robe: saṅghāṭiṁ
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外衣[僧伽黎]：saṅghāṭiṁ
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for the upper robe: uttarāsaṅgaṁ
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上衣[鬱多羅僧]：uttarāsaṅgaṁ
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for the lower robe: antaravāsakaṁ
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下衣[安陀會]：antaravāsakaṁ
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for the sitting cloth: nisīdanaṁ
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坐布[尼師壇]：nisīdanaṁ
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for the skin-eruption cloth: kaṇḍu-paṭicchādiṁ
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覆瘡布：kaṇḍu-paṭicchādiṁ
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for the rains-bathing cloth: vassikasāṭikaṁ
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雨浴衣：vassikasāṭikaṁ
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for the sleeping cloth: paccattharaṇaṁ
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睡布[床單]：paccattharaṇaṁ
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for the handkerchief: mukha-puñchana-colaṁ
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手帕[拭面巾]：mukha-puñchana-colaṁ
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for other cloth requisites: parikkhāra-colaṁ
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其他布料必需品[雜用布]：parikkhāra-colaṁ
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To determine many cloths of the same sort at the same time, use the plural forms: Change imaṁ to imāni; etaṁ to etāni; and the –aṁ ending for the name of the article to -āni. For example, to determine many miscellaneous cloth requisites within reach of the hand, the formula is:
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若要同時決意多件同類布料，使用複數形式：將 imaṁ 改為 imāni；將 etaṁ 改為 etāni；並將該物名稱的 -aṁ 詞尾改為 -āni。例如，要決意伸手可及的多件雜用布，公式為：
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Imāni parikkhāra-colāni adhiṭṭhāmi.
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A bhikkhu may determine only one of each of the following five items for use at any one time: the bowl, the basic set of three robes, and the sitting cloth. If he wishes to replace an old item with a new one, he must first withdraw the determination of the old item before determining the new one. The formula for withdrawal, again taking the bowl as an example, is:
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比丘在任何時候，在以下五種物品中的任一種，都只可決意一件使用：缽、基本的三衣、和坐布[尼師壇]。如果他想用新的物品取代舊的，必須先撤回對舊物品的決意，才能決意新物品。再次以缽為例，撤回決意的公式如下：
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Imaṁ pattaṁ paccuddharāmi,
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which means, “I relinquish this bowl.” To withdraw the determination of other items, replace the word pattaṁ with the appropriate name, as above.
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意思是「我放棄這個缽」。若要撤回其他物品的決意，將單字 pattaṁ 替換為適當的名稱，如上所述。
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| If an item has been snatched away, burnt, destroyed, lost, given away, or taken away on trust, its determination automatically lapses, and there is no need to withdraw the determination before determining a new item to replace it. The Commentary explains destroyed as meaning that the bowl or any of the three robes develops a hole of a certain size: for a clay bowl, a hole large enough for a millet grain to pass through; for an iron bowl, a hole large enough to let liquid pass through; for the robes, a complete break at least the size of the fingernail of the small finger, located at least one handspan in from the long edge of the robe, and four fingerbreadths from the short edge of the lower robe, or eight fingerbreadths from the short edge of the upper and outer robes. | 若物品被奪走、被燒毀、損壞、遺失、被給予出去或基於信任拿走，其決意自動失效，無需撤回決意即可決意新的物品以替代之。《義註》中對「損壞」的解釋是：缽或三衣中的任何一件出現一定大小的破洞：對於陶缽，破洞大小足以讓一粒小米穿過；對於鐵缽，破洞大小足以讓液體流過；對於袈裟，完整破損處至少有小指指甲大小，距離袈裟的長邊內側至少一張手寬，且距離下衣[安陀會]的短邊至少四指寬，或距離上衣[鬱多羅僧]及外衣[僧伽黎]的短邊至少八指寬。 |
| Once the robe or bowl develops a hole of this sort, it reverts to the status of an extra robe or bowl. If the owner still wishes to use it, the hole must be mended and the article redetermined before ten days elapse. Otherwise, he is subject to the penalties imposed by NP 1 or 21. | 一旦袈裟或缽出現此類破洞，它就還原成為額外袈裟或缽的狀態。如果所有者仍想使用它，則必須在十日內修補破洞並重新決意該物品。否則，他將受到《捨墮》一或二一規定的處罰。 |
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| V. Pali formulae: Shared ownership | 五、巴利公式：共享所有權 |
| The topic of shared ownership, together with the various controversies connected with it, are discussed in detail under Pc 59. Here we will simply give the formulae. | 共享所有權的主題及其相關的各種爭議在《波逸提》五九中有詳細討論。這裡我們只給公式。 |
| There are two formulae for sharing ownership in the presence of the second owner. The first—taking as an example a piece of robe-cloth within reach of the hand—is this: | 在第二位所有者在場的情況下，有兩種共享所有權的公式。第一種方式——以伸手可及的一塊袈裟布為例——如下： |
Imaṁ cīvaraṁ tuyhaṁ vikappemi,
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meaning, “I share ownership of this robe-cloth with you (plural).”
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意思是，「我與你們（複數）共享這件袈裟布的所有權。」
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| To place a bowl under shared ownership, change cīvaraṁ to pattaṁ. For more than one piece of cloth, change imaṁ cīvaraṁ to imāni cīvarāni. For more than one bowl, change imaṁ pattaṁ to ime patte. For articles beyond the reach of the hand, change imaṁ to etaṁ; imāni to etāni; and ime to ete. | 要將一個缽置於共同所有權之下，將 cīvaraṁ 改為 pattaṁ。要將多塊布置於共同所有權之下，將 imaṁ cīvaraṁ 改為 imāni cīvarāni。要將多於一個缽置於共同所有權之下，請將 imaṁ pattaṁ 改為 ime patte。要將超出伸手可及範圍的物品置於共同所有權之下，將 imaṁ 改為 etaṁ； imāni 改為 etāni； ime 改為 ete。 |
| The second formula—less formal than the first—is: | 第二個公式——不如第一個正式——是： |
Imaṁ civaraṁ Itthannāmassa vikappemi,
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which means, “I share ownership of this robe-cloth with so-and-so.” Suppose, for example, that the person’s name is Nando. If he is one’s senior, change Itthannāmassa to Āyasmato Nandassa; if he is one’s junior, change it to Nandassa Bhikkhuno; if he is a novice, change it to Nandassa Sāmaṇerassa. If he is very much one’s senior, use the first formula, above. (Mv.I.74.1 shows that the tradition in the Buddha’s time was not to use a very senior or respected person’s name when referring to him.)
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意思是，「我與某某共享這件袈裟布的所有權」。例如，假設此人名叫 Nando。如果他戒臘較高，將 Itthannāmassa 改為 Āyasmato Nandassa ；如果他戒臘較低，則改為 Nandassa Bhikkhuno ；如果他是沙彌，則改為 Nandassa Sāmaṇerassa 。如果他戒臘較自己高出非常多，則使用上述第一種公式。（《大品》.一.74.1表明，在佛陀時代的傳統是，在稱呼一位戒臘非常高或受人尊敬的人時，通常不使用其名字。）
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| To share a bowl in this way, change cīvaraṁ to pattaṁ. Other changes, as called for, may be inferred from the previous formulae. | 以這種方式共享一個缽，將 cīvaraṁ 改為 pattaṁ。其他需要的更改可從前面的公式推斷出來。 |
| To place a piece of robe-cloth under shared ownership with two people who are absent, say to a witness: | 要將一塊袈裟布置於兩名不在場者的共同所有權之下，對見證者說： |
Imaṁ cīvaraṁ vikappan’atthāya tuyhaṁ dammi,
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which means, “I give this robe-cloth to you to share.” The witness should ask the original owner the names of two bhikkhus or novices who are his friends or acquaintances. In Pali, this is:
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意思是「我把這件袈裟給你，與你共享」。見證者應該詢問原主人兩位比丘或沙彌的名字，這兩位比丘或沙彌是他的朋友或熟人。在巴利語中，這句話是：
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Ko te mitto vā sandiṭṭho vā.
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After the original owner tells the names, the witness says:
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在原主人說出姓名後，見證者說：
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Ahaṁ tesaṁ dammi,
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which means, “I give it to them.”
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意思是，「我把它給他們。」
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| To rescind the shared ownership, the Vibhaṅga says that the witness in the last case should say, | 《經分別》說，要撤銷共享所有權，最後一個情況裡的見證者應該說： |
Tesaṁ santakaṁ paribhuñja vā vissajjehi vā yathā-paccayaṁ vā karohi,
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which means, “Use what is theirs, give it away, or do as you like with it.”
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意思是，「使用屬於他們的東西，贈予出去，或按照你的意願處置它。」
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| As for cases in which the article is placed under shared ownership in the presence of the second owner, the Vibhaṅga gives no formula for rescinding the arrangement. The K/Commentary suggests that the second owner should say, | 至於在第二位所有者在場的情況下，物品被置於共享所有權之下的情況，《經分別》並未給出撤銷該安排的公式。K/《義註》建議第二位所有者應該說： |
Mayhaṁ santakaṁ paribhuñja vā vissajjehi vā yathā-paccayaṁ vā karohi,
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which means, “Use what is mine, give it away, or do as you like with it.”
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意思是，「使用屬於我的東西，贈予出去，或按照你的意願處置它。」
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| The Pubbasikkhā-vaṇṇanā, though, suggests the following formula (for robe-cloth within reach, rescinded by a bhikkhu who is senior to the original owner): | 《Pubbasikkhā-vaṇṇanā》卻提出了以下公式（適用於可及的袈裟布，由比原所有者戒臘更高的比丘撤銷）： |
Imaṁ cīvaraṁ mayhaṁ santakaṁ paribhuñja vā vissajjehi vā yathā-paccayaṁ vā karohi,
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which means, “Use this robe-cloth of mine, give it away, etc.” If the bhikkhu rescinding the shared ownership is junior to the original owner, the verb endings are more formal:
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意思是，「使用這件屬於我的袈裟布，贈予出去等等。」如果撤銷共享所有權的比丘戒臘低於原所有者，則動詞詞尾更正式：
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Imaṁ cīvaraṁ mayhaṁ santakaṁ paribhuñjatha vā vissajjetha vā yathā-paccayaṁ vā karotha.
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For a bowl, change cīvaraṁ to pattaṁ. If more than one piece of cloth is involved, the formula begins, Imāni cīvarāni mayhaṁ santakāni…. If more than one bowl, Ime patte mayhaṁ santake…. Changes for articles outside the reach of the hand may be inferred from those for the earlier formulae.
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對於缽，將 cīvaraṁ 改為 pattaṁ 。如果涉及超過一塊布料，則公式以 Imāni cīvarāni mayhaṁ santakāni… 開頭。如果超過一個缽，則以 Ime patte mayhaṁ santake… 開頭。對於伸手不可及的物品，其變化可從前面的公式推斷。
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| VI. Pali formulae: Forfeiture | 六、巴利公式：捨棄 |
| As noted in the conclusion to the chapter on nissaggiya pācittiya rules, articles received in defiance of NP 18, 19, & 22 must be forfeited to a Community. The words of forfeiture in these cases are: | 正如《尼薩耆波逸提》（《捨墮》）戒條該章的結論中所指出的，違反《捨墮》一八、一九和二二的物品必須被捨出給僧團。在這些情況下，捨出的言語是： |
| NP 18 | 《捨墮》一八 |
| For receiving gold and silver (money): | 接受金銀（金錢）： |
| Ahaṁ bhante rūpiyaṁ paṭiggahesiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmi. | |
| This means, “Venerable sirs, I have received money. This of mine is to be forfeited. I forfeit it to the Community.” | 這意思是：「尊者們，我已經接受金錢。我的這個將被捨出。我把它捨給僧團。」 |
| NP 19 | 《捨墮》一九 |
| For engaging in monetary exchange: | 對於從事金錢兌換： |
| Ahaṁ bhante nānappakārakaṁ rūpiya-saṁvohāraṁ samāpajjiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmi. | |
| This means, “Venerable sirs, I have engaged in various types of monetary exchange. This of mine is to be forfeited. I forfeit it to the Community.” | 這意思是：「尊者們，我從事過各種金錢兌換。我的這個將被捨出。我把它捨給僧團。」 |
| NP 22 | 《捨墮》二二 |
| For asking for a new bowl when one’s original bowl is still usable: | 當原來的缽仍然可用時要求新缽： |
| Ayaṁ me bhante patto ūna-pañca-bandhanena pattena cetāpito nissaggiyo. Imāhaṁ saṅghassa nissajjāmi. | |
| This means, “This bowl of mine, venerable sirs, asked for when the (previous) bowl had less than five mends, is to be forfeited. I forfeit it to the Community.” | 這意思是：「尊者們，我的這缽，當（前一個）缽補綴不足五次時被要求得到，將被捨出。我把它捨給僧團。」 |
| In each case, after the item has been forfeited, the offender must confess his offense, with an experienced and competent bhikkhu to acknowledge his confession, using the following formula: | 在每種情況下，物品被捨出後，犯戒者必須承認自己的罪行，並由經驗豐富且有能力的比丘接受他的懺罪，使用以下公式： |
Confessant（懺罪者）: Ahaṁ bhante nissaggiyaṁ pācittiyaṁ āpattiṁ āpanno. Taṁ paṭidesemi.
Recipient（接受者）: Passasi āvuso?
C（懺）: Āma bhante, passāmi.
R（受）: Āyatiṁ āvuso saṁvareyyāsi.
C（懺）: Sādhu suṭṭhu bhante saṁvarissāmi. (Three times.)
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| An alternative version of the last exchange, found in MN 104, is: | 《中部》104 經中發現的最後一次交換的替代版本是： |
R（受）: Āyatiṁ saṁvaraṁ āpajjeyyāsi.
C（懺）: Saṁvaraṁ āpajjissāmi.
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| This is the formula to use when the bhikkhu making the confession is junior to the bhikkhu acknowledging it. For translations and instructions on how to change the formula to use when the bhikkhu making the confession is senior to the bhikkhu acknowledging it, see Appendix VII. | 當作懺悔的比丘比接受懺悔的比丘地位戒臘低時，可以使用這個公式。當作懺悔的比丘比接受懺悔的比丘戒臘高時，如何改變所使用的公式的翻譯和說明，請參閱附錄七。 |
| If, after money has been forfeited under NP 18 or 19 and the offense has been confessed, the Community needs to authorize a money-disposer, they must first choose a member of the group who is free of the four kinds of bias—based on desire, based on aversion, based on delusion, based on fear—and who knows what counts as disposed and not disposed. Then they must ask him to perform this duty. When he has agreed, one of the bhikkhus recites the transaction statement, as follows: | 如果在根據《捨墮》一八或一九金錢被捨出並且罪行被懺悔後，僧團需要授權金錢處置者，他們必須先選擇一個不存在四種偏見的團體成員——基於貪欲，基於瞋恨，基於愚癡，基於恐懼——知道什麼算是被處置了，什麼不算被處置之人。然後他們就必須要求他履行這個職責。當他同意後，其中一位比丘背誦羯磨文如下： |
Suṇātu me bhante saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmaṁ bhikkhuṁ rūpiya-chaḍḍakaṁ sammanneyya. Esā ñatti.
Suṇātu me bhante saṅgho. Saṅgho Itthannāmaṁ bhikkhuṁ rūpiya-chaḍḍakaṁ sammannati. Yass’āyasmato khamati, Itthannāmassa bhikkhuno rūpiya-chaḍḍakassa sammati, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
Sammato saṅghena Itthannāmo bhikkhu rūpiya-chaḍḍako. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi.
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| This means, Venerable sirs, may the Community listen to me. If the Community is ready, it should authorize Bhikkhu (name) as the money-disposer. This is the motion. | 這意思是，尊者們，願僧團傾聽我。如果僧團準備好了，它應該授權比丘（名字）作為金錢處置者。此為動議。 |
| Venerable sirs, may the Community listen to me. The Community authorizes Bhikkhu (name) as the money-disposer. He to whom the authorization of Bhikkhu (name) as the money-disposer is agreeable should remain silent. He to whom it is not agreeable should speak. | 尊者們，願僧團傾聽我。僧團授權比丘（名字）為金錢處置人。凡同意比丘（名字）授權為金錢處置者的人應保持沉默。不同意的人應該說話。 |
| Bhikkhu (name) has been authorized by the Community as the money-disposer. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 比丘（姓名）已被僧團授權為金錢處置者。這是僧團所同意的，因此它保持沉默。此事我如是持。 |
| If the bhikkhu being authorized is senior to the bhikkhu reciting the authorization, Itthannāmo bhikkhu should be replaced as follows (supposing that his name is Dhammadharo): | 如果被授權的比丘比背誦授權的比丘戒臘高，則應如下取代 Itthannāmo bhikkhu（假設他的名字是 Dhammadharo）： |
Itthannāmo bhikkhu → āyasmā Dhammadharo
Itthannāmaṁ bhikkhuṁ → āyasmantaṁ Dhammadharaṁ
Itthannāmassa bhikkhuno → āyasmato Dhammadharassa
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| For the patterns to use when the bhikkhu’s name has a different stem-form (-i, -u, etc.), see the introduction to Appendix II in BMC2. | 當比丘的名字有不同的詞幹形式（-i、-u等）時所使用的模式，請參閱《佛教比丘戒律 第二冊》附錄二的介紹。 |
| To authorize a bowl-exchanger under NP 22, the same procedure is followed, except that—in addition to being free from the four forms of bias—the bhikkhu to be chosen must know what is (properly) exchanged and what is not. The same form for the transaction statement is used, replacing rūpiya-chaḍḍakaṁ/ rūpiya-chaḍḍakassa/ rūpiya-chaḍḍako with patta-gāhāpakaṁ/ patta-gāhāpakassa/ patta-gāhāpako. | 要根據《捨墮》二二授權一名缽交換者，遵循相同的程序，除了——除了不受四種形式的偏見之外——被選擇的比丘必須知道什麼是（適當地）交換，什麼不是。羯磨文使用相同的形式，將 rūpiya-chaḍḍakaṁ/ rūpiya-chaḍḍakassa/ rūpiya-chaḍḍako 替換為 patta-gāhāpakaṁ/ patta-gāhāpakassa/ patta-gāhāpako。 |
| Articles used or received in violation of the remaining NP rules may be forfeited to the Community, to a group, or to an individual. Here, only the formulae for forfeiting to an individual will be given. Formulae for rules rarely broken—e.g., involving bhikkhunīs or felt rugs—are not listed. | 違反其餘《捨墮》戒條而使用或接收的物品可以被捨出給僧團、團體或個人。這裡，僅給出捨出給個人的公式。很少被違犯的戒條的公式——例如涉及比丘尼或毛氈地毯——則不列出。 |
| NP 1 | 《捨墮》一 |
| For an extra robe (or robe-cloth) kept beyond ten days: | 對於保存超過十天的額外袈裟（或袈裟布料）： |
| Idaṁ me bhante cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi. | |
| This means, “This robe (robe-cloth) of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you.” If the speaker is senior to the listener, change bhante to āvuso. If many pieces of cloth are to be forfeited at once, the forms should be changed to plural: | 意思是：「尊者，我此袈裟（袈裟布料），保存超過十天，應予捨出。我把它捨給你。」如果說者的戒臘比聽者高，將 bhante 改為 āvuso 。如果要同時捨出多塊布，則應將形式改為複數： |
| Imāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi. | |
| For robes beyond the reach of the hand, change idaṁ to etaṁ; imāhaṁ to etāhaṁ; imāni to etāni; and imānāhaṁ to etānāhaṁ. For example, for one robe, one would say: | 伸手可及之處之外的袈裟，將 idaṁ 改為 etaṁ ； imāhaṁ 改為 etāhaṁ ； imāni 改為 etāni ；以及 imānāhaṁ to etānāhaṁ 。例如，對於一件袈裟，可以說： |
| Etaṁ me bhante cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. Etāhaṁ āyasmato nissajjāmi. | |
| For more than one robe beyond the reach of the hand, one would say: | 對於不只一件伸手可及之處之外的袈裟，可以說： |
| Etāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Etānāhaṁ āyasmato nissajjāmi. | |
| Once the offense has been confessed, the robe (robe-cloth) is to be returned to the original owner, using this formula: | 一旦懺罪完成，袈裟（袈裟布料）將歸還給原來的擁有者，使用以下公式： |
| Imaṁ cīvaraṁ āyasmato dammi, | |
| which means, “I give this robe (robe-cloth) to you.” | 意思是：「我把這件袈裟（袈裟布料）給你。」 |
| For more than one piece: | 對於超過一件： |
| Imāni cīvarāni āyasmato dammi. | |
| Changes in the formula for robe-cloth beyond the reach of the hand may be inferred from the preceding example. These two formulae for returning robe-cloth are used in every case involving robes or robe-cloth and will not be repeated below. | 從前面的例子可以推論出伸手可及之處之外的袈裟布料的公式的變化。這兩個返還袈裟的公式適用於所有涉及袈裟或袈裟布料的情況，以下不再贅述。 |
| NP 2 | 《捨墮》二 |
| For a robe from which one dwelled apart a night or more: | 對於一件分開過夜一晚或更長時間的袈裟： |
| Idaṁ me bhante cīvaraṁ ratti-vippavutthaṁ aññatra bhikkhu-sammatiyā nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This robe of mine, venerable sir, from which I dwelled apart for a night without authorization of the bhikkhus, is to be forfeited. I forfeit it to you.” Change cīvaraṁ to dvi-cīvaraṁ for two robes, and to ti-cīvaraṁ for three. Other changes, as necessary, may be inferred from the formulae for NP 1, above. The formulae for returning the robe(s) are also given there. | 意思是：「尊者，未經比丘許可，我分開過夜的這件袈裟，將被捨出。我把它捨給你。」兩件袈裟將 cīvaraṁ 改為 dvi-cīvaraṁ ，三件袈裟則改為 ti-cīvaraṁ 。如有必要，其他變化可以從上面的《捨墮》一的公式中推斷出來。那裡也給出了歸還袈裟的公式。 |
| NP 3 | 《捨墮》三 |
| For out-of-season robe-cloth kept more than a month: | 對於保存超過一個月的不合時令的袈裟布： |
| Idaṁ me bhante akāla-cīvaraṁ māsātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This out-of-season robe-cloth of mine, venerable sir, kept beyond a month, is to be forfeited. I forfeit it to you.” For more than one piece of cloth: | 意思是：「尊者，我這件不合時令的袈裟布，存放超過一個月的，將被捨出。我把它捨給你。」對於超過一塊布： |
| Imāni me bhante akāla-cīvarāni māsātikkantāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi. | |
| Other changes, as necessary, may be inferred from the formulae for NP 1. | 如有必要，其他變化可以從《捨墮》一的公式中推斷出來。 |
| NP 6 | 《捨墮》六 |
| For a robe (robe-cloth) requested from an unrelated householder: | 對於從非親戚的居士要求的袈裟（袈裟布料）： |
| Idaṁ me bhante cīvaraṁ aññātakaṁ gahapatikaṁ aññatra samayā viññāpitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This robe (robe-cloth) of mine, venerable sir, requested from an unrelated householder at other than the proper occasion, is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的這件袈裟（袈裟布料），在非適合情況向非親戚的居士要求，應被捨出。我把它捨給你。」 |
| For more than one robe: | 對於超過一件袈裟： |
| Imāni me bhante cīvarāni aññātakaṁ gahapatikaṁ aññatra samayā viññāpitāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi. |
| NP 7 | 《捨墮》七 |
| For a robe (robe-cloth) requested from an unrelated householder during an allowable occasion, but beyond the allowable limit: | 對於非親戚的居士在允許的情況下要求但超出允許限制的袈裟（袈裟布料）： |
| Idaṁ me bhante cīvaraṁ aññātakaṁ gahapatikaṁ tad’uttariṁ viññāpitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This robe (robe-cloth) of mine, venerable sir, requested beyond that (allowable) from an unrelated householder, is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的這件袈裟（袈裟布料），向非親戚的居士索要超出（允許的限制），應被捨出。我把它捨給你。」 |
| For more than one robe: | 對於超過一件袈裟： |
| Imāni me bhante cīvarāni aññātakaṁ gahapatikaṁ tad’uttariṁ viññāpitāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi. |
| NP 8 | 《捨墮》八 |
| For cloth received after making a stipulation to an unrelated householder: | 對於向非親戚居士作出指示後收到的布料： |
| Idaṁ me bhante cīvaraṁ pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This cloth, venerable sir—mine after, without having been invited beforehand, I approached an unrelated householder and made stipulations about cloth—is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的這塊布，在沒有事先邀請的情況下，我接洽了一個非親戚的居士，並就布料做了指示——應該被捨出。我把它捨給你。」 |
| NP 9 | 《捨墮》九 |
| For cloth received after making stipulations to two or more unrelated householders, use the same formula as for the preceding rule, changing aññātakaṁ gahapatikaṁ to aññātake gahapatike. | 對於向兩個或兩個以上非親戚的居士做出指示後收到的布料，使用與前一戒條相同的公式，將 aññātakaṁ gahapatikaṁ 更改為 aññātake gahapatike 。 |
| NP 10 | 《捨墮》十 |
| For a robe (robe-cloth) received after reminding one’s steward too many times: | 對於太多次提醒淨人後收到的袈裟（袈裟布料）： |
| Idaṁ me bhante cīvaraṁ atireka-tikkhattuṁ codanāya atireka-chakkhattuṁ ṭhānena abhinipphāditaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This robe (robe-cloth) of mine, venerable sir, produced after more than three reminders, after more than six standings, is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的此袈裟（袈裟布料），經過三次以上的提醒，經過六次以上的站立後獲得，應被捨出。我把它捨給你。」 |
| NP 18 & 19 | 《捨墮》一八 及 一九 |
| The formulae for these rules are given at the beginning of this appendix. | 這些戒條的公式在本附錄的開頭已經給出。 |
| NP 20 | 《捨墮》二十 |
| For an article received in trade: | 對於在交易中收到的物品： |
| Ahaṁ bhante nānappakārakaṁ kaya-vikkayaṁ samāpajjiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “Venerable sir, I have engaged in various types of trade. This of mine is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我從事過各種類型的交易。我的這個將被捨出。我把它捨給你。」 |
| To return the article: | 歸還物品： |
| Imaṁ āyasmato dammi, | |
| which means, “I give this to you.” | 意思是「我把這個給你」。 |
| NP 21 | 《捨墮》二一 |
| For an extra bowl kept beyond ten days: | 對於保存超過十天的額外的缽： |
| Ayaṁ me bhante patto dasāhātikkanto nissaggiyo. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This bowl of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的這缽，保存超過十天，將被捨出。我把它捨給你。」 |
| To return the bowl: | 歸還缽： |
| Imaṁ pattaṁ āyasmato dammi. |
| NP 22 | 《捨墮》二二 |
| The formula for this rule is given at the beginning of this appendix. | 本戒條的公式在本附錄的開頭已經給出。 |
| NP 23 | 《捨墮》二三 |
| For any of the five tonics kept beyond seven days: | 對於任何五種補品，保存超過七日： |
| Idaṁ me bhante bhesajjaṁ sattāhātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This medicine of mine, venerable sir, kept beyond seven days, is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的此藥，保存超過七日，將被捨出。我把它捨給你。」 |
| To return the medicine: | 歸還該藥： |
| Imaṁ bhesajjaṁ āyasmato dammi. |
| NP 25 | 《捨墮》二五 |
| For a robe (robe-cloth) snatched back in anger: | 對於憤怒地奪回的袈裟（袈裟布料）： |
| Idaṁ me bhante cīvaraṁ bhikkhussa sāmaṁ datvā acchinnaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This robe (robe-cloth) of mine, venerable sir, snatched back after I myself gave it to a bhikkhu, is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的這件袈裟（袈裟布料），在我親自給予比丘後被奪回，應被捨出。我把它捨給你。」 |
| NP 28 | 《捨墮》二八 |
| For a robe (robe-cloth) offered in urgency kept beyond the robe season: | 對於緊急供養的袈裟（袈裟布料），保存超過袈裟季節： |
| Idaṁ me bhante acceka-cīvaraṁ cīvara-kāla-samayaṁ atikkāmitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This robe-cloth-offered-in-urgency of mine, venerable sir, kept beyond the robe season, is to be forfeited. I forfeit it to you.” | 意思是：「尊者，我的這件緊急供養的袈裟，保存超過袈裟季節，將被捨出。我把它捨給你。」 |
| NP 29 | 《捨墮》二九 |
| For a robe separated from one for more than six nights: | 對於一件袈裟分離超過六夜： |
| Idaṁ me bhante cīvaraṁ atireka-chā-rattaṁ vippavutthaṁ aññatra bhikkhu-sammatiyā nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This robe of mine, venerable sir, separated (from me) for more than six nights without authorization of the bhikkhus, is to be forfeited. I forfeit it to you.” Change cīvaraṁ to dvi-cīvaraṁ for two robes, and to ti-cīvaraṁ for three. | 意思是：「尊者，未經比丘們許可，我的這件袈裟（與我）分離超過六夜，將被捨出。我把它捨給你。」兩件袈裟則將 cīvaraṁ 改為 dvi-cīvaraṁ，三件改為 ti-cīvaraṁ 。 |
| NP 30 | 《捨墮》三十 |
| For gains intended for the Community that one has diverted to oneself: | 施向僧團的所得而挪為己用者： |
| Idaṁ me bhante jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi, | |
| which means, “This of mine, venerable sir, which—knowing it was intended for the Community—I diverted for myself, is to be forfeited. I forfeit it to you.” | 意思是，「尊者，我的這個——知道它是為僧團而施的——我挪為己用了，將被捨出。我把它捨給你。」 |
| To return the article: | 歸還該物品： |
| Imaṁ āyasmato dammi. |
* * *
| VII. Pali formulae: Confession | 七、巴利公式：懺悔罪行 |
| Six types of offense may be absolved through confession: thullaccaya, nissaggiya pācittiya, pācittiya, pāṭidesanīya, dukkaṭa, and dubbhāsita. | 六種罪可以透過懺悔罪行而得到赦免（清淨）：《偷蘭遮》(thullaccaya)、《尼薩耆波逸提》（nissaggiya pācittiya 《捨墮》）、《波逸提》(pācittiya)、《應悔過》(pāṭidesanīya)、《突吉羅》（dukkaṭa 惡作）和《惡說》(dubbhāsita)。 |
| The formula for confessing a pāṭidesanīya is given in the training rules themselves: | 懺悔《應悔過》的公式在其學處中已給出： |
Gārayhaṁ āvuso dhammaṁ āpajjiṁ asappāyaṁ pāṭidesanīyaṁ. Taṁ paṭidesemi,
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which means, “Friend, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.”
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意思是，「朋友，我犯了應受譴責的不當行為，應當悔過。我悔過。」
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| The five remaining types of offenses are confessed as follows: One arranges one’s upper robe over the left shoulder, approaches another bhikkhu, kneels down and, with hands raised palm-to-palm over the heart, repeats the formula of confession. The bhikkhu to whom the offense is to be confessed must be part of the same affiliation—i.e., he does not belong to another affiliation and has not been suspended from one’s own affiliation—and he must not be guilty, without having made confession, of the same offense that one is confessing. | 其餘五種罪行懺悔方法如下：將上衣[鬱多羅僧]偏袒右肩（覆蓋左肩），走到另一位比丘面前，跪下，雙手合十舉過心口，重複懺悔罪行的公式。對其懺悔的比丘必須是屬於共同羯磨的僧團——即他不屬於其他羯磨的僧團，且未被共同羯磨的僧團舉罪——並且他本人不得犯有與懺悔者所懺悔的相同罪行，卻仍未懺悔該罪行。 |
| If all the bhikkhus in a particular residence are guilty of the same offense, one of them must go to another residence to confess the offense and then return to let the remaining bhikkhus confess their offenses face-to-face with him, or one after another face-to-face with those who have already confessed. If this cannot be arranged, then on the day of the Pāṭimokkha recitation one of the bhikkhus should announce the fact of their common offense in the midst of the gathering. Only then may they go ahead with the recitation. | 若某住處所有比丘皆犯同一罪行，則其中須有一人前往另一住處懺悔罪行，然後返回，讓其餘比丘對其當面懺悔罪行，或依次與已懺悔者當面懺悔罪行。若無法安排此事，則於念誦《波羅提木叉》之日，其中一位比丘應在聚集時公開其共同罪行，方可繼續誦戒。 |
| As bhikkhus are supposed to be pure of unconfessed offenses before listening to the Pāṭimokkha, a bhikkhu who listens to the Pāṭimokkha knowing that he has an unconfessed offense must tell one of his neighboring bhikkhus of the offense when the recitation comes to the relevant rule. At the same time, he must promise that he will confess it when the recitation is over. Otherwise, if he tells no one, he incurs a dukkaṭa (Mv.II.3.7). | 比丘在聆聽《波羅提木叉》之前，應當清淨而無未懺悔的罪行。因此，若比丘明知自己有未懺悔的罪行，在聆聽《波羅提木叉》時，當誦讀到相關戒條時，必須告知鄰座比丘之一。同時，他必須承諾在誦戒結束時將懺悔之。否則，若他未告知任何人，犯《突吉羅》（《大品》.二.3.7）。 |
| The Cullavagga (IV.14.30) gives a formula for confessing an offense face-to-face with another bhikkhu: | 《小品》（四.14.30）給了一個當面向另一位比丘懺悔罪行的公式： |
Ahaṁ āvuso itthannāmaṁ āpattiṁ āpanno. Taṁ paṭidesemi,
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which means, “Friend, I have fallen into an offense of such-and-such a name. I acknowledge it.”
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意思是，「朋友，我犯了某某罪，我承認懺悔之。」
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| The bhikkhu receiving the confession says, | 接受懺悔的比丘說， |
Passasi?
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which means, “Do you see (the offense)?”
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意思是，「你見到（該罪）了嗎？」
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| The bhikkhu confessing the offense says, | 懺悔的比丘說， |
Āma, passāmi,
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which means, “Yes, I see it.”
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意思是，「是的，我見到了。」
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| The bhikkhu receiving the confession then says, | 接受懺悔的比丘接著說， |
Āyatiṁ saṁvareyyāsi,
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which means, “You should restrain yourself in the future.”
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意思是，「你以後應該克制自己。」
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| MN 104 gives some variations on this formula. To begin with, it notes that if the bhikkhu confessing the offense is junior to the one receiving his confession, he should first arrange his upper robe over one shoulder, bow down to the senior bhikkhu, sit in a kneeling position with his hands palm-to-palm over his heart, and state his confession. At the conclusion of the formula, the senior bhikkhu should advise restraint by saying, | 《中部》104經給了一些關於此公式的變體。首先，它指出，如果懺悔的比丘比接受懺悔的比丘戒臘低，他應該先將上衣[鬱多羅僧]搭在一側肩膀上（偏袒右肩），向戒臘高的比丘頂禮，然後跪坐，雙手合十放在心口前，陳述他的懺悔。在公式的結論時，戒臘高的比丘應該勸誡他克制，說： |
Āyatiṁ saṁvaraṁ āpajjeyyāsi.
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which means, “You should achieve restraint in the future.”
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意思是，「你以後應該有所克制。」
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| The bhikkhu confessing the offense then replies, | 懺悔罪行的比丘接著回答， |
Saṁvaraṁ āpajjissāmi.
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which means, “I will achieve restraint.”
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意思是，「我將有所克制。」
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| The formula most generally used at present in Thailand is expanded from these patterns. Following MN 104, the confessant vows to exercise restraint at the end of the formula, but the vow is worded to follow the pattern set in Cv IV.14.30. Also, in his original confession, he includes the words “many” and “of various sorts” to qualify the word, “offenses.” This latter change is meant to streamline the confession. Rather than confessing each offense of a particular class separately, one gathers them into a single statement. As one is allowed to confess more offenses than one has actually committed, and as it is possible in some cases to commit offenses unknowingly, the current formula has been adopted to cover such unwitting offenses. In this context, the phrase, “I see,” in the confession means, “I see that I may have committed an offense unknowingly.” Thus it is not a lie. | 目前泰國最常用的公式是在這些模式的基礎上擴展而來的。根據《中部》104經，懺悔者在公式結尾發誓要克制自己，但誓言的措辭遵循《小品》 四.14.30 的模式。此外，在他原本的懺悔中，他用「許多」和「各種各樣的」這兩個詞來限定「罪行」一詞。後一項改動旨在簡化懺悔。將它們合併成一份陳述，而非單獨懺悔某一類的每一個罪行。由於允許懺悔的罪行超過實際犯下的罪行，並且在某些情況下可能在不知情的情況下犯下罪行，目前的公式被採用來涵蓋了此類無意犯罪。在這種脈絡下，懺悔中的「我明白」的措辭意味著「我明白我可能在不知情的情況下犯下了罪行」。因此，這並非謊言。 |
| Because the formula is repeated by every bhikkhu before the recitation of the Pāṭimokkha, the procedure has become little more than a formality. The Vinaya-mukha thus recommends that a bhikkhu conscious of having committed a particular offense should mention it to the other bhikkhu in their own language before making use of the Pali formula. | 由於每位比丘在誦《波羅提木叉》之前都要重複此公式，因此這項程序已淪為形式。《戒律入口》因此建議，意識到自己犯了某種罪行的比丘，在使用巴利公式之前，應用他們自己的語言告知另一位比丘。 |
| If the bhikkhu making confession is junior to the one receiving the confession, the exchange is as follows (taking dukkaṭa offenses as an example): | 如果懺悔的比丘戒臘比接受懺悔的比丘低，則替換如下（以《突吉羅》罪為例）： |
Confessant: Ahaṁ bhante sambahulā nānā-vatthukāyo dukkaṭāyo āpattiyo āpanno. Tā paṭidesemi.
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懺悔者：Ahaṁ bhante sambahulā nānā-vatthukāyo dukkaṭāyo āpattiyo āpanno. Tā paṭidesemi.
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Recipient: Passasi āvuso?
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接受者：Passasi āvuso?
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C: Āma bhante, passāmi.
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懺：Āma bhante, passāmi.
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R: Āyatiṁ āvuso saṁvareyyāsi.
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受：Āyatiṁ āvuso saṁvareyyāsi.
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C: Sādhu suṭṭhu bhante saṁvarissāmi. (Three times.)
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懺：Sādhu suṭṭhu bhante saṁvarissāmi. (三次)
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This last sentence means, “Very well, venerable sir, I will be restrained,” and is taken from the Commentary.
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最後這句話的意思是：「善哉，尊者，我會克制自己」，摘自《義註》。
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| If the bhikkhu making confession is senior to the other bhikkhu, the exchange is as follows: | 如果懺悔的比丘戒臘比另一位比丘高，則替換如下： |
C: Ahaṁ āvuso sambahulā nānā-vatthukāyo dukkaṭāyo āpattiyo āpanno. Tā paṭidesemi.
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懺：Ahaṁ āvuso sambahulā nānā-vatthukāyo dukkaṭāyo āpattiyo āpanno. Tā paṭidesemi.
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R: Passatha bhante?
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受：Passatha bhante?
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C: Āma āvuso, passāmi.
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懺：Āma āvuso, passāmi.
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R: Āyatiṁ bhante saṁvareyyātha.
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受：Āyatiṁ bhante saṁvareyyātha.
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C: Sādhu suṭṭhu āvuso saṁvarissāmi. (Three times.)
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懺：Sādhu suṭṭhu āvuso saṁvarissāmi. (三次)
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For other categories of offenses, change dukkaṭāyo to
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對於其他類別的罪行，將 dukkaṭāyo 改為
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thullaccayāyo,
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nissaggiyāyo pācittiyāyo,
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pācittiyāyo, or
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pācittiyāyo, 或
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dubbhāsitāyo,
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| as the case may be. In confessing dubbhāsita offenses, drop the word nānā-vatthukāyo, as there is only one rule in this class. | 視情況而定。在懺悔《惡說》(dubbhāsita)罪時，省略「nānā-vatthukāyo」一詞，因為此類別裡只有一條戒條。 |
* * *
| VIII. Pali formulae: Transaction Statements | 八、巴利公式：羯磨文 |
Rebukes
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訶責
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Sg 10: Agitating for a schism
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《僧殘》十：煽動破和合僧
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ nappaṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu samaggassa saṅghassa bhedāya parakkamati. So taṁ vatthuṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Tatiyam-pi etam-atthaṁ vadāmi… so bhāseyya. | |
| Samanubhaṭṭho saṅghena Itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name) is agitating for a schism in a united Community. He does not relinquish that point. If the Community is ready, it should rebuke Bhikkhu (name) for the sake of relinquishing that point. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。這位比丘（姓名）正在和合的僧團裡煽動分裂，他不放棄這一立場。如果僧團準備就緒，應該訶責這位比丘（姓名），讓他放棄這一立場。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name) is agitating for a schism in a united Community. He does not relinquish that point. The Community rebukes Bhikkhu (name) for the sake of relinquishing that point. He to whom the rebuke of Bhikkhu (name) for the sake of relinquishing that point is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。這位比丘（姓名）正在和合的僧團裡煽動分裂，他不放棄這一立場。僧團為了使其放棄這一立場而訶責比丘（姓名）。凡同意為了使其放棄這一立場而訶責比丘（姓名）者，應保持沉默；凡不同意者，應發言。 |
| A second time…. A third time I speak about this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak. | 第二次……第三次，我談到此事。諸位尊者，請僧團聽我說……凡不同意者，應發言。 |
| Bhikkhu (name) has been rebuked by the Community for the sake of relinquishing that point. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 為了使其放棄這一立場，比丘（姓名）已受到僧團的訶責。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Sg 11: Following an agitator for a schism
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《僧殘》十一：追隨煽動破和合僧者
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Suṇātu me bhante saṅgho. Itthannāmo ca Itthannāmo ca bhikkhū Itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṁ vatthuṁ nappaṭinissajjanti. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmañ-ca Itthannāmañ-ca bhikkhū samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Itthannāmo ca Itthannāmo ca bhikkhū Itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṁ vatthuṁ nappaṭinissajjanti. Saṅgho Itthannāmañ-ca Itthannāmañ-ca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa ca Itthannāmassa ca bhikkhūnaṁ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. Itthannāmo ca Itthannāmo ca bhikkhū Itthannāmassa bhikkhuno saṅghabhedāya parakkamantassa anuvattakā vaggavādakā. Te taṁ vatthuṁ nappaṭinissajjanti. Saṅgho Itthannāmañ-ca Itthannāmañ-ca bhikkhū samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa ca Itthannāmassa ca bhikkhūnaṁ samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Tatiyam-pi etam-atthaṁ vadāmi… so bhāseyya. | |
| Samanubhaṭṭhā saṅghena Itthannāmo ca Itthannāmo ca bhikkhū tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. Bhikkhu (name) and Bhikkhu (name) are followers and partisans of Bhikkhu (name), who is agitating for a schism in the Community. They do not relinquish that point. If the Community is ready, it should rebuke Bhikkhu (name) and Bhikkhu (name) for the sake of relinquishing that point. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。比丘（姓名）和比丘（姓名）是正在僧團裡煽動分裂的比丘（姓名）的追隨者和擁護者。他們不放棄這一立場。如果僧團準備就緒，應該訶責比丘（姓名）和比丘（姓名），以使其放棄這一立場。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. Bhikkhu (name) and Bhikkhu (name) are followers and partisans of Bhikkhu (name), who is agitating for a schism in the Community. They do not relinquish that point. The Community rebukes Bhikkhu (name) and Bhikkhu (name) for the sake of relinquishing that point. He to whom the rebuke of Bhikkhu (name) and Bhikkhu (name) for the sake of relinquishing that point is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。比丘（姓名）和比丘（姓名）是正在僧團裡煽動分裂的比丘（姓名）的追隨者和擁護者。他們不放棄這一立場。僧團為了使其放棄這一立場，訶責比丘（姓名）和比丘（姓名）。凡同意為了使其放棄這一立場而訶責比丘（姓名）和比丘（姓名）者，應保持沉默；凡不同意者，應發言。 |
| A second time…. A third time I speak about this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak. | 第二次……第三次，我談到此事。諸位尊者，請僧團聽我說……凡不同意者，應發言。 |
| Bhikkhu (name) and Bhikkhu (name) have been rebuked by the Community for the sake of relinquishing that point. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 為了使其放棄這一立場，比丘（姓名）和比丘（姓名）已受到僧團的訶責。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Sg 12: Making oneself unadmonishable
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《僧殘》十二：使自己不受勸誡
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti. So taṁ vatthuṁ nappaṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti. So taṁ vatthuṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu bhikkhūhi sahadhammikaṁ vuccamāno attānaṁ avacanīyaṁ karoti. So taṁ vatthuṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Tatiyam-pi etam-atthaṁ vadāmi… so bhāseyya. | |
| Samanubhaṭṭho saṅghena Itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name), when legitimately admonished by the bhikkhus, makes himself unadmonishable. He does not relinquish that point. If the Community is ready, it should rebuke Bhikkhu (name) for the sake of relinquishing that point. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。這位比丘（姓名），當受到比丘們的正當勸誡時，使自己不受勸誡。他不放棄這一立場。如果僧團準備就緒，應該訶責比丘（姓名），以使其放棄這一立場。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name), when legitimately admonished by the bhikkhus, makes himself unadmonishable. He does not relinquish that point. The Community rebukes Bhikkhu (name) for the sake of relinquishing that point. He to whom the rebuke of Bhikkhu (name) for the sake of relinquishing that point is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。這位比丘（姓名），當受到比丘們的正當勸誡時，使自己不受勸誡。他不放棄這一立場。僧團為了使其放棄這一立場，訶責比丘（姓名）。凡同意為了使其放棄這一立場而訶責比丘（姓名）者，應保持沉默；凡不同意者，應發言。 |
| A second time…. A third time I speak about this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak. | 第二次……第三次，我談到此事。諸位尊者，請僧團聽我說……凡不同意者，應發言。 |
| Bhikkhu (name) has been rebuked by the Community for the sake of relinquishing that point. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 為了使其放棄這一立場，比丘（姓名）已受到僧團的訶責。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Sg 13: Criticizing a banishment transaction
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《僧殘》十三：批評驅出羯磨
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu, saṅghena pabbājanīya-kammakato, bhikkhū chandagāmitā, dosagāmitā, mohagāmitā, bhayagāmitā pāpeti. So taṁ vatthuṁ nappaṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmaṁ bhikkhuṁ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu, saṅghena pabbājanīya-kammakato, bhikkhū chandagāmitā, dosagāmitā, mohagāmitā, bhayagāmitā pāpeti. So taṁ vatthuṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu, saṅghena pabbājanīya-kammakato, bhikkhū chandagāmitā, dosagāmitā, mohagāmitā, bhayagāmitā pāpeti. So taṁ vatthuṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassa vatthussa paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Tatiyam-pi etam-atthaṁ vadāmi… so bhāseyya. | |
| Samanubhaṭṭho saṅghena Itthannāmo bhikkhu tassa vatthussa paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name), on whom the Community has imposed a banishment transaction, defames the bhikkhus with a bias through desire, a bias through aversion, a bias through delusion, a bias through fear. He does not relinquish that point. If the Community is ready, it should rebuke Bhikkhu (name) for the sake of relinquishing that point. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。。這位比丘（姓名），被僧團施以驅出羯磨，卻透過貪欲的偏見、透過瞋恨的偏見、透過愚癡的偏見、透過恐懼的偏見而詆毀比丘。他不放棄這一立場。如果僧團準備就緒，應該訶責比丘（姓名），以使其放棄這一立場。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name), on whom the Community has imposed a banishment transaction, defames the bhikkhus with a bias through desire, a bias through aversion, a bias through delusion, a bias through fear. He does not relinquish that point. The Community rebukes Bhikkhu (name) for the sake of relinquishing that point. He to whom the rebuke of Bhikkhu (name) for the sake of relinquishing that point is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。這位比丘（姓名），被僧團施以驅出羯磨，卻透過貪欲的偏見、透過瞋恨的偏見、透過愚癡的偏見、透過恐懼的偏見而詆毀比丘。他不放棄這一立場。僧團為了使其放棄這一立場，訶責比丘（姓名）。凡同意為了使其放棄這一立場而訶責比丘（姓名）者，應保持沉默；凡不同意者，應發言。 |
| A second time…. A third time I speak about this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak. | 第二次……第三次，我談到此事。諸位尊者，請僧團聽我說……凡不同意者，應發言。 |
| Bhikkhu (name) has been rebuked by the Community for the sake of relinquishing that point. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 為了使其放棄這一立場，比丘（姓名）已受到僧團的訶責。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Pc 68: Holding an evil view
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《波逸提》六八：持邪見
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Suṇātu me bhante saṅgho. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, “Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā ye’me antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā” ti. So taṁ diṭṭhiṁ nappaṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmaṁ bhikkhuṁ samanubhāseyya tassā diṭṭhiyā paṭinissaggāya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, “Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā ye’me antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā” ti. So taṁ diṭṭhiṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassā diṭṭhiyā paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dutiyam-pi etam-atthaṁ vadāmi. Itthannāmassa bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, “Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, yathā ye’me antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṁ antarāyāyā” ti. So taṁ diṭṭhiṁ nappaṭinissajjati. Saṅgho Itthannāmaṁ bhikkhuṁ samanubhāsati tassā diṭṭhiyā paṭinissaggāya. Yass’āyasmato khamati, Itthannāmassa bhikkhuno samanubhāsanā tassā diṭṭhiyā paṭinissaggāya, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Tatiyam-pi etam-atthaṁ vadāmi… so bhāseyya. | |
| Samanubhaṭṭho saṅghena Itthannāmo bhikkhu tassā diṭṭhiyā paṭinissaggāya. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. An evil viewpoint of this sort has arisen in Bhikkhu (name): “As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when engaged in are not genuine obstructions.” He does not relinquish that view. If the Community is ready, it should rebuke Bhikkhu (name) for the sake of relinquishing that view. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。比丘（名）了這樣一種邪見：「據我理解世尊所教導的佛法，世尊所說的那些障礙行為，去從事時並非真正的障礙。」他不放棄該見。如果僧團準備就緒，應該訶責比丘（姓名），以使其放棄該見。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. An evil viewpoint of this sort has arisen in Bhikkhu (name): “As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when engaged in are not genuine obstructions.” He does not relinquish that view. The Community rebukes Bhikkhu (name) for the sake of relinquishing that view. He to whom the rebuke of Bhikkhu (name) for the sake of relinquishing that view is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。比丘（名）了這樣一種邪見：「據我理解世尊所教導的佛法，世尊所說的那些障礙行為，去從事時並非真正的障礙。」他不放棄該見。僧團為了使其放棄該見，訶責比丘（名）。凡同意為了使其放棄該見而訶責比丘（名）者，應保持沉默；凡不同意者，應發言。 |
| A second time…. A third time I speak about this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak. | 第二次……第三次，我談到此事。諸位尊者，請僧團聽我說……凡不同意者，應發言。 |
| Bhikkhu (name) has been rebuked by the Community for the sake of relinquishing that view. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 為了使其放棄該見，比丘（名）已受到僧團的訶責。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Verdicts
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判決
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A. A verdict of mindfulness
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A. 正念判決
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To request this verdict, a bhikkhu should arrange his robe over one shoulder, approach the Community, bow down to the feet of the senior bhikkhus and, while kneeling with his hands palm-to-palm over his heart, say:
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請求此判決時，比丘應將其袈裟搭在一側肩上[偏袒右肩]，來到僧團面前，向上座比丘的腳頂禮，當跪下時，雙手合十放在心口前，說道：
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Maṁ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṁsenti. So’haṁ bhante sati-vepullappatto saṅghaṁ sati-vinayaṁ yācāmi.
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| Maṁ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṁsenti. So’haṁ sati-vepullappatto dutiyam-pi bhante saṅghaṁ sati-vinayaṁ yācāmi. | |
| Maṁ bhante bhikkhū amūlikāya sīla-vipattiyā anuddhaṁsenti. So’haṁ sati-vepullappatto tatiyam-pi bhante saṅghaṁ sati-vinayaṁ yācāmi. | |
This means, Venerable sirs, bhikkhus have charged me groundlessly with a defect in virtue. I, having reached fullness of mindfulness, ask the Community for a verdict of mindfulness.
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這個意思是，諸位尊者，比丘們無端指責我戒行有缺陷。我，已達到正念圓滿，請求僧團正念判決。
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| Venerable sirs, bhikkhus have charged me groundlessly with a defect in virtue. I, having reached fullness of mindfulness, ask the Community a second time… a third time for a verdict of mindfulness. | 諸位尊者，比丘們無端指責我戒行有缺陷。我，已達到正念圓滿，第二次…第三次請求僧團正念判決。 |
To give this verdict, an experienced and competent bhikkhu should inform the Community:
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要給予此判決，應該由一位經驗豐富且稱職的比丘告知僧團：
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Suṇātu me bhante saṅgho. Bhikkhū Itthannāmaṁ bhikkhuṁ amūlikāya sīla-vipattiyā anuddaṁsenti. So sati-vepullappatto saṅghaṁ sati-vinayaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayaṁ dadeyya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Bhikkhū Itthannāmaṁ bhikkhuṁ amūlikāya sīla-vipattiyā anuddaṁsenti. So sati-vepullappatto saṅghaṁ sati-vinayaṁ yācati. Saṅgho Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayaṁ deti. Yass’āyasmato khamati, Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayassa dānaṁ, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho…. Yassa nakkhamati, so bhāseyya. | |
| Tatiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho…. Yassa nakkhamati, so bhāseyya. | |
| Dinno saṅghena Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayo. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. (Cv.IV.4.10; Cv.IV.14.27) | Dinno saṅghena Itthannāmassa bhikkhuno sati-vepullappattassa sati-vinayo. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. (《小品》.四.4.10; 《小品》.四.14.27) |
This means, Venerable sirs, may the Community listen to me. Bhikkhus have charged Bhikkhu (name) groundlessly with a defect in virtue. He, having reached fullness of mindfulness, asks the Community for a verdict of mindfulness. If the Community is ready, it should grant Bhikkhu (name), who has reached fullness of mindfulness, a verdict of mindfulness. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。比丘們已無端指責比丘（名）戒行有缺陷。他，已達到正念圓滿，請求僧團正念判決。如果僧團準備就緒，應該准予已達到正念圓滿的比丘（名）正念判決。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. Bhikkhus have charged Bhikkhu (name) groundlessly with a defect in virtue. He, having reached fullness of mindfulness, asks the Community for a verdict of mindfulness. The Community grants Bhikkhu (name), who has reached fullness of mindfulness, a verdict of mindfulness. He to whom the granting of a verdict of mindfulness to Bhikkhu (name), who has reached fullness of mindfulness, is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。比丘們已無端指責比丘（名）戒行有缺陷。他，已達到正念圓滿，請求僧團正念判決。僧團准予已達到正念圓滿的比丘（名）正念判決。凡同意准予已達到正念圓滿的比丘（名）正念判決者，應保持沉默；凡不同意者，應發言。 |
| A second time…. A third time I speak about this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak. | 第二次……第三次，我談到此事。諸位尊者，請僧團聽我說……凡不同意者，應發言。 |
| Bhikkhu (name), who has reached fullness of mindfulness, has been granted a verdict of mindfulness by the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 已達到正念圓滿的比丘（名）已被僧團准予正念判決。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
B. A verdict of past insanity
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B. 不癡判決
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To request this verdict, a bhikkhu should arrange his robe over one shoulder, approach the Community, bow down to the feet of the senior bhikkhus and, while kneeling with his hands palm-to-palm over his heart, say:
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請求此判決時，比丘應將其袈裟搭在一側肩上[偏袒右肩]，來到僧團面前，向上座比丘的腳頂禮，當跪下時，雙手合十放在心口前，說道：
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Ahaṁ bhante ummattako ahosiṁ citta-vipariyāsakato. Tena me ummattakena citta-vipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsita-parikkantaṁ. Maṁ bhikkhū ummattakena citta-vipariyāsakatena ajjhāciṇṇena āpattiyā codenti, “Sarat’āyasmā evarūpiṁ āpattiṁ āpajjitāti.” Ty’āhaṁ evaṁ vadāmi, “Ahaṁ kho āvuso ummattako ahosiṁ citta-vipariyāsakato. Tena me ummattakena citta-vipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsita-parikkantaṁ. Nāhan’taṁ sarāmi. Mūḷhena me etaṁ katanti.” Evam-pi maṁ vuccamānā codent’eva, “Sarat’āyasmā evarūpiṁ āpattiṁ āpajjitāti.” So’haṁ bhante amūḷho saṅghaṁ amūḷha-vinayaṁ yācāmi.
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| Ahaṁ bhante ummattako ahosiṁ…. So’haṁ amūḷho dutiyam-pi bhante saṅghaṁ amūḷha-vinayaṁ yācāmi. | |
| Ahaṁ bhante ummattako ahosiṁ…. So’haṁ bhante amūḷho tatiyam-pi bhante saṅghaṁ amūḷha-vinayaṁ yācāmi. | |
This means, Venerable sirs, I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. Bhikkhus charge me with an offense committed while I was mad, out of my mind: “Let the venerable one recall (§) having fallen into an offense of this sort.” I say to them, “Friends, I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. I don’t recall that. It was done by me through insanity.” But even though I have told them this, they charge me as before: “Let the venerable one recall having fallen into an offense of this sort.” I, no longer insane, ask the Community for a verdict of past insanity.
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這個意思是，諸位尊者，我曾經處於瘋狂狀態，神智不清。在我瘋狂、神智不清之時，我犯下了許多罪行，也說了許多不實之言，有失一個沙門的身份。比丘們指責我瘋狂、神智不清時所犯的罪行：「尊者，請回想（§）曾犯下此類罪過。」我告訴他們：「朋友們，我曾處於瘋狂狀態，神智不清。在我瘋狂、神智不清之時，我犯下了許多罪行，也說了許多不實之言，有失一個沙門的身份。我不記得這件事了。那是我精神錯亂時做的事。」但即便我已經告訴他們這一點，他們仍像之前一樣指責我：「尊者，請回想（§）曾犯下此類罪過。」我已不再精神錯亂，請求僧團不癡判決。
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| Venerable sirs I have been mad, out of my mind… I, no longer insane, ask the Community a second time… a third time for a verdict of past insanity. | 諸位尊者，我曾經處於瘋狂狀態，神智不清…我，已不再精神錯亂，第二次…第三次請求僧團不癡判決。 |
To give this verdict, an experienced and competent bhikkhu should inform the Community:
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要給予此判決，應該由一位經驗豐富且稱職的比丘告知僧團：
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu ummattako ahosi citta-vipariyāsakato. Tena ummattakena citta-vipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsita-parikkantaṁ. Taṁ bhikkhū ummattakena citta-vipariyāsakatena ajjhāciṇṇena āpattiyā codenti, “Sarat’āyasmā evarūpiṁ āpattiṁ āpajjitāti.” So evaṁ vadeti, “Ahaṁ kho āvuso ummattako ahosiṁ citta-vipariyāsakato. Tena me ummattakena citta-vipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsita-parikkantaṁ. Nāhan’taṁ sarāmi, mūḷhena me etaṁ katanti.” Evam-pi naṁ vuccamānā codent’eva, “Sarat’āyasmā evarūpiṁ āpattiṁ āpajjitāti.” So amūḷho saṅghaṁ amūḷha-vinayaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmassa bhikkhuno amūḷha-vinayaṁ dadeyya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu ummattako ahosi citta-vipariyāsakato, tena ummattakena citta-vipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsita-parikkantaṁ. Taṁ bhikkhū ummattakena citta-vipariyāsakatena ajjhāciṇṇena āpattiyā codenti, “Sarat’āyasmā evarūpiṁ āpattiṁ āpajjitāti.” So evaṁ vadeti, “Ahaṁ kho āvuso ummattako ahosiṁ citta-vipariyāsakato. Tena me ummattakena citta-vipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsita-parikkantaṁ. Nāhan’taṁ sarāmi. Mūḷhena me etaṁ katanti.” Evam-pi naṁ vuccamānā codent’eva, “Sarat’āyasmā evarūpiṁ āpattiṁ āpajjitāti.” So amūḷho saṅghaṁ amūḷha-vinayaṁ yācati. Saṅgho Itthannāmassa bhikkhuno amūḷhassa amūḷha-vinayaṁ deti. Yass’āyasmato khamati, Itthannāmassa bhikkhuno amūḷhassa amūḷha-vinayassa dānaṁ, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dutiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho…. Yassa nakkhamati, so bhāseyya. | |
| Tatiyam-pi etam-atthaṁ vadāmi. Suṇātu me bhante saṅgho…. Yassa nakkhamati, so bhāseyya. | |
| Dinno saṅghena Itthannāmassa bhikkhuno amūḷhassa amūḷha-vinayo. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. (Cv. IV.5.2; Cv.IV.14.28) | Dinno saṅghena Itthannāmassa bhikkhuno amūḷhassa amūḷha-vinayo. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. (《小品》.四.5.2; 《小品》.四.14.28) |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name) has been mad, out of his mind. While he was mad, out of his mind, he committed much and prevaricated about much in a way that was unworthy of a contemplative. Bhikkhus charge him with an offense committed while he was mad, out of his mind: “Let the venerable one recall having fallen into an offense of this sort.” He says to them, “Friends, I have been mad, out of my mind. While I was mad, out of my mind, I committed much and prevaricated about much in a way that was unworthy of a contemplative. I don’t recall that. It was done by me through insanity.” But even though he has told them this, they charge him as before: “Let the venerable one recall having fallen into an offense of this sort.” He, no longer insane, asks the Community for a verdict of past insanity. If the Community is ready, it should grant Bhikkhu (name), who is no longer insane, a verdict of past insanity. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。比丘（名）曾經處於瘋狂狀態，神智不清。在他瘋狂、神智不清之時，他犯下了許多罪行，也說了許多不實之言，有失一個沙門的身份。比丘們指責他瘋狂、神智不清時所犯的罪行：「尊者，請回想曾犯下此類罪過。」他告訴他們：「朋友們，我曾處於瘋狂狀態，神智不清。在我瘋狂、神智不清之時，我犯下了許多罪行，也說了許多不實之言，有失一個沙門的身份。我不記得這件事了。那是我精神錯亂時做的事。」但即便他已經告訴他們這一點，他們仍像之前一樣指責他：「尊者，請回想曾犯下此類罪過。」他，已不再精神錯亂，請求僧團正念判決。如果僧團準備就緒，應該准予已不再精神錯亂的比丘（名）不癡判決。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name) has been mad, out of his mind. While he was mad, out of his mind, he committed much and prevaricated about much in a way that was unworthy of a contemplative…. He, no longer insane, asks the Community for a verdict of past insanity. The Community grants Bhikkhu (name), who is no longer insane, a verdict of past insanity. He to whom the granting of a verdict of past insanity to Bhikkhu (name), who is no longer insane, is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。比丘（名）曾經處於瘋狂狀態，神智不清。在他瘋狂、神智不清之時，他犯下了許多罪行，也說了許多不實之言，有失一個沙門的身份…。他，已不再精神錯亂，請求僧團不癡判決。僧團准予已不再精神錯亂的比丘（名）不癡判決。凡同意准予已不再精神錯亂的比丘（名）不癡判決者，應保持沉默；凡不同意者，應發言。 |
| A second time…. A third time I speak about this matter. Venerable sirs, may the Community listen to me…. He to whom it is not agreeable should speak. | 第二次……第三次，我談到此事。諸位尊者，請僧團聽我說……凡不同意者，應發言。 |
| Bhikkhu (name), who is no longer insane, has been granted a verdict of past insanity by the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 已不再精神錯亂的比丘（名）已被僧團准予不癡判決。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Others
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其他
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NP 2: Authorization to be apart from one’s triple robe
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《捨墮》二：授權與三衣分離
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To request this authorization, a bhikkhu should arrange his robe over one shoulder, approach the Community, bow down to the feet of the senior bhikkhus and, while kneeling with his hands palm-to-palm over his heart, say:
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請求此授權時，比丘應將其袈裟搭在一側肩上[偏袒右肩]，來到僧團面前，向上座比丘的腳頂禮，當跪下時，雙手合十放在心口前，說道：
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Ahaṁ bhante gilāno. Na sakkomi ticīvaramādāya pakkamituṁ. So’ham bhante saṅghaṁ ticīvarena avippavāsa-sammatiṁ yācāmi. (three times)
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Ahaṁ bhante gilāno. Na sakkomi ticīvaramādāya pakkamituṁ. So’ham bhante saṅghaṁ ticīvarena avippavāsa-sammatiṁ yācāmi. (三次)
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This means, Venerable sirs, I am ill. I am not able to leave taking my triple robe along. I ask the Community for an authorization (declaring me as) not dwelling apart from the triple robe.
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這個意思是，諸位尊者，我有病。我無法帶著我的三衣離開。我請求僧團授權（聲明）我不住與三衣分離。
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To give this authorization, an experienced and competent bhikkhu should inform the Community:
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要給予此授權，應該由一位經驗豐富且稱職的比丘告知僧團：
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu gilāno. Na sakkoti ticīvaramādāya pakkamituṁ. So saṅghaṁ ticīvarena avippavāsa-sammatiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmassa bhikkhuno ticīvarena avippavāsa-sammatiṁ dadeyya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu gilāno. Na sakkoti ticīvaramādāya pakkamituṁ. So saṅghaṁ ticīvarena avippavāsa-sammatiṁ yācati. Saṅgho Itthannāmassa bhikkhuno ticīvarena avippavāsa-sammatiṁ deti. Yass’āyasmato khamati, Itthannāmassa bhikkhuno ticīvarena avippavāsa-sammatiyā dānaṁ, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Dinnā saṅghena Itthannāmassa bhikkhuno ticīvarena avippavāsa-sammati. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name), is ill. He is not able to leave taking his triple robe along. He asks the Community for an authorization (declaring him as) not dwelling apart from the triple robe. If the Community is ready, it should grant Bhikkhu (name) an authorization (declaring him as) not dwelling apart from the triple robe. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。這位比丘（名）有病。他無法攜帶三衣離開。他請求僧團授權（聲明他為）不住與三衣分離。如果僧團準備就緒，應該准予比丘（名）的授權（聲明他為）不住與三衣分離。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name) is ill. He is not able to leave taking his triple robe along. He asks the Community for an authorization (declaring him as) not dwelling apart from the triple robe. The Community is granting Bhikkhu (name) an authorization (declaring him as) not dwelling apart from the triple robe. He to whom the granting of an authorization (declaring him as) not dwelling apart from the triple robe to Bhikkhu (name) is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。這位比丘（名）有病。他無法攜帶三衣離開。僧團正准予比丘（名）授權（聲明他為）不住與三衣分離。凡同意准予授權比丘（名）（聲明他為）不住與三衣分離者，應保持沉默；凡不同意者，應發言。 |
| Bhikkhu (name) has been granted by the Community an authorization (declaring him as) not dwelling apart from the triple robe. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 比丘（名）已被僧團准予授權（聲明他為）不住與三衣分離。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Pc 12: Evasion
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《波逸提》十二：迴避
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno aññenaññaṁ paṭicarati. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmassa bhikkhuno aññavādakaṁ ropeyya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno aññenaññaṁ paṭicarati. Saṅgho Itthannāmassa bhikkhuno aññavādakaṁ ropeti. Yass’āyasmato khamati, Itthannāmassa bhikkhuno aññavādakassa ropanā, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Ropitaṁ saṅghena Itthannāmassa bhikkhuno aññavādakaṁ. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name), when questioned in the midst of the Community about an offense, evades one question with another. If the Community is ready, it should make public Bhikkhu (name)’s evasive speech. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。這位比丘（名）在僧團中被問及罪行時，用另一個問題來迴避問題。如果僧團準備就緒，應該公開這位比丘（名）的迴避之言。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name), when questioned in the midst of the Community about an offense, evades one question with another. The Community makes public Bhikkhu (name)’s evasive speech. He to whom the making public of Bhikkhu (name)’s evasive speech is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。這位比丘（名）在僧團中被問及罪行時，用另一個問題來迴避問題。僧團公開這位比丘（名）的迴避之言。凡同意公開這位比丘（名）的迴避之言者，應保持沉默；凡不同意者，應發言。 |
| Bhikkhu (name)’s evasive speech has been made public by the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 比丘（名）的迴避之言已被僧團公開。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Pc 12: Frustrating the Community
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《波逸提》十二：挫折僧團
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno tuṇhībhūto saṅghaṁ viheseti. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmassa bhikkhuno vihesakaṁ ropeyya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno tuṇhībhūto saṅghaṁ viheseti. Saṅgho Itthannāmassa bhikkhuno vihesakaṁ ropeti. Yass’āyasmato khamati, Itthannāmassa bhikkhuno vihesakassa ropanā, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Ropitaṁ saṅghena Itthannāmassa bhikkhuno vihesakaṁ. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name), when questioned in the midst of the Community about an offense, frustrates the Community by remaining silent. If the Community is ready, it should make public Bhikkhu (name)’s act of causing frustration. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。這位比丘（名）在僧團中被問及罪行時，藉由保持沉默來挫折僧團。如果僧團準備就緒，應該公開這位比丘（名）造成挫折的行為。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name), when questioned in the midst of the Community about an offense, frustrates the Community by remaining silent. The Community makes public Bhikkhu (name)’s act of causing frustration. He to whom the making public of Bhikkhu (name)’s act of causing frustration is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。這位比丘（名）在僧團中被問及罪行時，藉由保持沉默來挫折僧團。僧團公開這位比丘（名）造成挫折的行為。凡同意公開這位比丘（名）造成挫折的行為者，應保持沉默；凡不同意者，應發言。 |
| Bhikkhu (name)’s act of causing frustration has been made public by the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 比丘（名）造成挫折的行為已被僧團公開。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
Pc 73: Deceit
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《波逸提》七三：欺騙
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Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu pāṭimokkhe uddissamāne na sādhukaṁ aṭṭhikatvā manasikaroti. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmassa bhikkhuno mohaṁ āropeyya. Esā ñatti.
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| Suṇātu me bhante saṅgho. Ayaṁ Itthannāmo bhikkhu pāṭimokkhe uddissamāne na sādhukaṁ aṭṭhikatvā manasikaroti. Saṅgho Itthannāmassa bhikkhuno mohaṁ āropeti. Yass’āyasmato khamati, Itthannāmassa bhikkhuno mohassa āropanā, so tuṇh’assa. Yassa nakkhamati, so bhāseyya. | |
| Āropito saṅghena Itthannāmassa bhikkhuno moho. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi. | |
This means, Venerable sirs, may the Community listen to me. This Bhikkhu (name), when the Pāṭimokkha is being recited, does not pay attention, properly taking it to heart. If the Community is ready, it should expose Bhikkhu (name)’s deceit. This is the motion.
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這個意思是，諸位尊者，請僧團聽我說。這位比丘（名），在誦念《波羅提木叉》時，並未認真聆聽，未真正把它銘記於心。如果僧團準備就緒，應該揭露這位比丘（名）的欺騙行為。此為動議[表白]。
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| Venerable sirs, may the Community listen to me. This Bhikkhu (name), when the Pāṭimokkha is being recited, does not pay attention, properly taking it to heart. The Community exposes Bhikkhu (name)’s deceit. He to whom the exposing of Bhikkhu (name)’s deceit is agreeable should remain silent. He to whom it is not agreeable should speak. | 諸位尊者，請僧團聽我說。這位比丘（名），在誦念《波羅提木叉》時，並未認真聆聽，未真正把它銘記於心。僧團揭露比丘（名）的欺騙行為。凡同意揭露比丘（名）的欺騙行為者，應保持沉默；凡不同意者，應發言。 |
| Bhikkhu (name)’s deceit has been exposed by the Community. This is agreeable to the Community, therefore it is silent. Thus do I hold it. | 比丘（名）的欺騙行為者已被僧團揭露。僧團對此表示贊同，因此保持沉默。此事我如是持。 |
* * *
IX. Thullaccaya offenses
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九、《偷蘭遮》罪
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| Rules entailing thullaccaya offenses are found in the Sutta Vibhaṅga as derivatives from pārājika and saṅghādisesa rules; in the Khandhakas, as stand-alone rules. The fact that they are scattered throughout the Canon with no special arrangement or section of their own makes it difficult to determine whether one has committed an offense of this class. To lessen this difficulty, they are gathered here. For thullaccayas in the Sutta Vibhaṅga, I have provided summaries in my own words. For those in the Khandhakas, I have given the rules in their original form, arranging them in the order in which they are found in BMC2. | 《經分別》中收錄了與《偷蘭遮》相關的戒條，這些戒條衍生自於《波羅夷》和《僧殘》的戒條；《犍度》中的收錄則為獨立的戒條。由於這些戒條散見於整個《聖典》，沒有專門的章節或安排，因此難以確定是否犯了這類罪行。為了減輕這種困難，在此將其收集起來。對於《經分別》中的《偷蘭遮》，我用自己的語言提供了摘要。對於《犍度》中的《偷蘭遮》，我則提供了戒條的原文，並按照它們在《佛教比丘戒律 第二冊》中的順序排列。 |
Thullaccayas in the Sutta Vibhaṅga
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《經分別》裡的《偷蘭遮》
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Under Pr 1:
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《波羅夷》一之下：
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A bhikkhu inserts his penis into a wound on a corpse: a thullaccaya offense.
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比丘將陰莖插入屍體的傷口：《偷蘭遮》罪。
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| A bhikkhu attempts intercourse with the decomposed mouth, anus, or genitals of a corpse: a thullaccaya offense. | 比丘試圖與屍體的腐爛的嘴、肛門或生殖器性交：《偷蘭遮》罪。 |
Under Pr 2:
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《波羅夷》二之下：
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A bhikkhu steals an article worth more than one māsaka but less than five: a thullaccaya offense.
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比丘偷竊價值超過一摩沙迦但不足五摩沙迦的物品：《偷蘭遮》罪。
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| A bhikkhu gets an accomplice to agree to steal an article worth at least five māsakas: a thullaccaya offense. | 比丘使同夥同意偷竊價值至少五摩沙迦的物品：《偷蘭遮》罪。 |
| A bhikkhu performs any of the following steps in stealing an article worth at least five māsakas, defined by what constitutes moving the article: | 比丘在偷竊價值至少五摩沙迦的物品時，執行了以下任何一種步驟，比丘執行以下任何步驟，這些步驟由什麼構成移動物品來定義： |
Moving the object from its place: Making the object budge without fully moving it from its place: a thullaccaya offense.
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將物體從其所在位置移動：挪動物體而不將其完全從其所在位置移開：《偷蘭遮》罪。
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“Cutting off” a fistful: Making the object budge without fully cutting off a fistful: a thullaccaya offense.
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「切掉」一把：挪動物體而不完全切掉一把：《偷蘭遮》罪。
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Sticking a vessel into a pool of liquid or pile of objects and causing some of the pool or pile to enter the vessel: Making the pool or pile budge without fully getting five māsakas worth separated from the pool or pile and inside the vessel: a thullaccaya offense.
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將容器插入液體池或物體堆中，使池中或物體堆中的某些部分進入容器：挪動池中或物體堆，但將價值未達五摩沙迦的液體或物體從池中或物體堆中完全分離出來並放入容器中：《偷蘭遮》罪。
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Removing entirely from the mouth of a container: Lifting the object: a thullaccaya offense. Bringing it up to the level of the mouth of the container: another thullaccaya offense.
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從容器口完全取出：提起物品：一次《偷蘭遮》罪。將其舉到容器口的高度：另一次《偷蘭遮》罪。
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Drinking liquid from a container: Drinking between one and five māsakas’ worth of liquid: a thullaccaya offense.
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飲用容器中液體：飲用價值相當於一到五個摩沙迦的液體：《偷蘭遮》罪。
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Moving the object from one part of one’s body to another or dropping it: Moving it but not to the point of putting it on another part of the body or dropping it: a thullaccaya offense.
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將物體從身體的一個部位移到另一個部位或將其丟棄：移動物體，但仍未達到將其放在身體的另一個部位或丟棄之：《偷蘭遮》罪。
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Causing a boat to move a hair-breadth upstream, downstream, or across a body of water: Making the boat rock without causing it to move a hair-breadth upstream, downstream, or across a body of water: a thullaccaya offense.
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讓船隻向上游、下游或橫跨水體移動一絲一毫：使船隻搖晃而不使其向上游、下游或橫跨水體移動一絲一毫：《偷蘭遮》罪。
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Breaking an embankment so that water flows out: Letting between one and five māsakas’ worth of water flow out: a thullaccaya offense.
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破壞堤壩，讓水流出：讓價值一到五摩沙迦的水流出：《偷蘭遮》罪。
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Causing an animal to move all its feet: Getting it to move any of its feet prior to its moving its last foot: a thullaccaya offense for each step.
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讓動物移動其所有腳：在它移動最後一隻腳之前讓它移動任何一隻腳：每一步都是一次《偷蘭遮》罪。
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Cutting down: The next-to -last chop needed to cut the plant through: a thullaccaya offense.
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砍伐：砍斷植物所需的倒數第二次砍伐：《偷蘭遮》罪。
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Causing the owner to give up efforts to regain possession of objects handed to one for safe keeping: Inducing doubt in the owner’s mind as to whether he/she will get the object back: a thullaccaya offense. If the case goes to court and the bhikkhu loses: another thullaccaya offense.
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使所有者放棄追回交由自己保管的物品的努力：使所有者心中懷疑能否取回物品：一次《偷蘭遮》罪。如果案件訴諸法庭，而比丘敗訴：另一次《偷蘭遮》罪。
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Causing the owner to give up efforts to regain possession of land: Inducing doubt in the owner’s mind as to whether he/she will lose the land: a thullaccaya offense. Again, if the case goes to court and the bhikkhu loses: another thullaccaya offense.
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使所有者放棄收回土地的努力：使所有者心中懷疑自己是否會失去土地：一次《偷蘭遮》罪。同樣地，如果案件訴諸法庭，而比丘敗訴：另一次《偷蘭遮》罪。
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Shifting a boundary marker: Any steps between removing the boundary marker from its original place and putting it in a new place: a thullaccaya offense for each step.
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移動邊界標記：將邊界標記從其原來位置移除到將其放置在新位置之間的任何步驟：每一步都構成一次《偷蘭遮》罪。
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Taking a dutiable item through a customs area without paying duty: Making the object move without fully moving it from the customs area: a thullaccaya offense.
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攜帶應稅物品通過海關區域而不繳納關稅：使物品移動但未將其完全移出海關區域：《偷蘭遮》罪。
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Under Pr 3:
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《波羅夷》三之下：
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A bhikkhu kills a “non-human being”—a yakkha, nāga, or peta: a thullaccaya offense.
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比丘殺死「非人」——夜叉、龍、或鬼：《偷蘭遮》罪。
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| A bhikkhu causes a human being to experience pain or injury as a result of his efforts to kill him/her: a thullaccaya offense. | 比丘因試圖殺死他人而導致其遭受痛苦或傷害：《偷蘭遮》罪。 |
| A bhikkhu gets an accomplice to agree to kill a human being: a thullaccaya offense. | 比丘使同夥同意殺人：《偷蘭遮》罪。 |
| A bhikkhu tests a poison on a human being: a thullaccaya offense regardless of whether the human being dies. | 比丘在人身上試驗毒藥：無論該人是否死亡，都犯了《偷蘭遮》罪。 |
Under Pr 4:
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《波羅夷》四之下：
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A bhikkhu means to lay false claim to one superior human state but actually lays false claim to another, while not being alert to what he is saying: a thullaccaya offense.
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比丘本意是虛假地聲稱某種上人法，但實際上卻虛假地聲稱另一種，而且沒有意識到自己所說的話：《偷蘭遮》罪。
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| A bhikkhu lays false claim to a superior human state, explicitly mentioning the state but without explicitly mentioning himself, fully aware that he is making such a claim: a thullaccaya offense. | 比丘虛假地聲稱某種上人法，明確提及該上人法，卻不明確提及自己，並且完全清楚自己正在做出這樣的聲稱：《偷蘭遮》罪。 |
Under Sg 1:
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《僧殘》一之下：
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A bhikkhu makes an intentional effort to emit semen, but without reaching an emission: a thullaccaya offense.
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比丘做出努力有意射精，但尚未達到射精：《偷蘭遮》罪。
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Under Sg 2:
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《僧殘》二之下：
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Impelled by lust, a bhikkhu makes bodily contact with a paṇḍaka, a female yakkha, or a dead woman, perceiving his object correctly: a thullaccaya offense.
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受欲望驅使，比丘與黃門、女夜叉或死去的女人發生身體接觸，並正確地感知到其對象：《偷蘭遮》罪。
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| Impelled by lust, a bhikkhu makes bodily contact with a woman while under the impression that she is something else—a paṇḍaka, a man, or an animal: a thullaccaya offense. | 受欲望驅使，比丘與女人發生身體接觸，卻以為她是其他東西——黃門、男人、或動物：《偷蘭遮》罪。 |
| Impelled by lust, a bhikkhu uses his body to make lustful contact with an article connected to a woman’s body: a thullaccaya offense. | 受欲望驅使，比丘用自己的身體與女性身體上的物體進行淫欲接觸：《偷蘭遮》罪。 |
| Impelled by lust, a bhikkhu uses an item connected with his body to make lustful contact with a woman’s body: a thullaccaya offense. | 受欲望驅使，比丘使用與自己身體相連的物品與女人的身體進行淫欲接觸：《偷蘭遮》罪。 |
| A woman whom a bhikkhu perceives to be a woman makes an effort at a bhikkhu’s body using something connected to her body. The bhikkhu desires contact, makes an effort, and detects contact: a thullaccaya offense. | 一位比丘認為是女性的女人，用與她的身體相連的物品試圖接觸比丘的身體。比丘渴望接觸，做出努力，並察覺到了接觸：《偷蘭遮》罪。 |
| A woman whom a bhikkhu perceives to be a woman makes an effort at something connected to the bhikkhu’s body using her body. The bhikkhu desires contact, makes an effort, and detects contact: a thullaccaya offense. | 一位比丘認為是女性的女人，用她的身體去接觸與比丘身體相連的東西。比丘渴望接觸，做出努力，並察覺到了接觸：《偷蘭遮》罪。 |
Under Sg 3:
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《僧殘》三之下：
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Impelled by lust, a bhikkhu speaks to a woman he perceives to be a woman and refers to parts of her body—aside from her private parts—below her collarbone and above her knees: a thullaccaya offense.
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受欲望驅使，一位比丘對他認為是女性的女人說話，並提及她鎖骨以下、膝蓋以上的身體部位（私處除外）：《偷蘭遮》罪。
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| Impelled by lust, a bhikkhu speaks to a paṇḍaka he perceives to be a paṇḍaka and refers lustfully to his (the paṇḍaka’s) private parts or performing sexual intercourse: a thullaccaya offense. | 受欲望驅使，比丘對他認為是黃門的黃門說話，並淫念地提及黃門的私處或進行性交：《偷蘭遮》罪。 |
| Impelled by lust, a bhikkhu speaking to a woman whom he perceives to be a paṇḍaka, a man, or an animal, refers to her genitals, anus, or performing sexual intercourse: a thullaccaya offense. | 受欲望驅使，比丘對他認為是黃門、男人、或動物的女人說話，提及她的生殖器、肛門或進行性交：《偷蘭遮》罪。 |
| Impelled by lust, a bhikkhu speaking to a woman makes direct reference to her genitals or anus, but the woman doesn’t immediately understand that he is referring to those things: a thullaccaya offense. | 受欲望驅使，比丘與女人交談時直接提及她的生殖器或肛門，但該女人並未立即理解他指的是這些部位：《偷蘭遮》罪。 |
Under Sg 4:
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《僧殘》四之下：
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Impelled by lust, a bhikkhu speaks to a paṇḍaka he perceives to be a paṇḍaka in praise of the paṇḍaka’s ministering to his (the bhikkhu’s) sensual needs, referring to sexual intercourse as a meritorious gift: a thullaccaya offense.
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受欲望驅使，比丘向他認為是黃門的黃門說話，讚揚黃門服侍他（比丘）的感官需求，稱性交是一種功德布施：《偷蘭遮》罪。
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| Impelled by lust, a bhikkhu makes such remarks to a woman he perceives to be a paṇḍaka, a man, or an animal: a thullaccaya offense. | 受欲望驅使，比丘對他認為是黃門、男人、或動物的女人說出這樣的話：《偷蘭遮》罪。 |
Under Sg 5:
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《僧殘》五之下：
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A bhikkhu performs any two of the three steps in a go-between’s role—accepting, inquiring, reporting—or gets someone else to perform any two of the three: a thullaccaya offense.
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比丘作為中間人，執行了接受、詢問、報告這三個步驟中的任意兩個，或者讓其他人執行了這三個步驟中的任意兩個：《偷蘭遮》罪。
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| A bhikkhu performs all three steps in a go-between’s role for a paṇḍaka (reading paṇḍake as the locative singular, which is called for in the grammatical context of the sentence): a thullaccaya offense. | 比丘作為中間人，為黃門（paṇḍaka）（將 paṇḍake 理解為方位格單數，這是句子的文法語境所需要的）履行了所有三個步驟：《偷蘭遮》罪。 |
Under Sg 6:
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《僧殘》六之下：
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A bhikkhu performs the next-to-last act in building a hut for his own use—its materials acquired through begging—that is oversized or located on an unauthorized site: a thullaccaya offense.
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比丘執行為自己使用而建造小屋（孤邸）的倒數第二個動作——其材料是透過乞討獲得的——該小屋（孤邸）過大或位於未經授權的地點：《偷蘭遮》罪。
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Under Sg 7:
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《僧殘》七之下：
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A bhikkhu performs the next-to-last act in building a hut for his own use—financed by a sponsor—that is located on an unauthorized site: a thullaccaya offense.
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比丘執行為自己使用而建造小屋（孤邸）的倒數第二個動作——由贊助人資助——該小屋（孤邸）位於未經授權的地點：《偷蘭遮》罪。
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Under Sg 10:
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《僧殘》十之下：
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A bhikkhu persists in his intention to form a schismatic group or to take up a position that can lead to schism, up through the end of the second proclamation of a formal rebuke in a meeting of the Community: a thullaccaya offense.
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比丘堅持意圖要組成分裂團體或採取可能導致分裂（破和合僧）的立場，直到在僧團會議上正式訶責羯磨的第二次羯磨文宣讀（公告）結束：《偷蘭遮》罪。
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Under Sg 11:
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《僧殘》十一之下：
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A bhikkhu persists in his intention to support a potential schismatic, up through the end of the second proclamation of a formal rebuke in a meeting of the Community: a thullaccaya offense.
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比丘堅持支持潛在的分裂者，直到在僧團會議上正式訶責羯磨的第二次羯磨文宣讀（公告）結束：《偷蘭遮》罪。
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Under Sg 12:
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《僧殘》十二之下：
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A bhikkhu persists in being difficult to admonish, up through the end of the second proclamation of a formal rebuke in a meeting of the Community: a thullaccaya offense.
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比丘堅持難以勸誡，直到在僧團會議上正式訶責羯磨的第二次羯磨文宣讀（公告）結束：《偷蘭遮》罪。
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Under Sg 13:
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《僧殘》十三之下：
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A bhikkhu persists in criticizing an act of banishment performed against him, up through the end of the second proclamation of a formal rebuke in a meeting of the Community: a thullaccaya offense.
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比丘堅持批評對他實施的驅出行為，直到在僧團會議上正式訶責羯磨的第二次羯磨文宣讀（公告）結束：《偷蘭遮》罪。
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Thullaccayas in the Khandhakas
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《犍度》裡的《偷蘭遮》
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“Nakedness, a sectarian observance, should not be followed. Whoever should follow it: a thullaccaya offense.”—Mv.VIII.28.1
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「赤身裸體（裸形），外道習俗，不應效法。凡效法者，《偷蘭遮》罪。」——《大品》.八.28.1
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| “A kusa-grass garment… a bark-fiber garment… a garment of bark pieces… a human hair blanket… a horse tail-hair blanket… owls’ wings… black antelope hide, (each of which is) a sectarian uniform, should not be worn. Whoever should wear one: a thullaccaya offense.”—Mv.VIII.28.2 | 「拘賒草衣……樹皮纖維衣……樹皮碎片衣……人毛毯……馬尾毛毯……貓頭鷹翅膀……黑羚羊皮，（這些都是）外道的服飾，不應穿戴。凡穿戴者，《偷蘭遮》罪。」——《大品》.八.28.2 |
| “One should not consume human flesh. Whoever should do so: a thullaccaya offense.”—Mv.VI.23.9 | 「不應食用人肉。凡食用人肉者，《偷蘭遮》罪。」——《大品》.六.23.9 |
| “One should not, with lustful thoughts, touch the sexual organs (of cattle). Whoever should touch (one): a thullaccaya offense.”—Mv.V.9.3 | 「不應用淫念觸摸（牛的）性器官。凡觸摸者，《偷蘭遮》罪。」——《大品》.五.9.3 |
| “One’s own penis/genitals should not be cut off. Whoever should cut them off: a thullaccaya offense.”—Cv.V.7 | 「自己的陰莖/生殖器不應被割除。凡割除者，《偷蘭遮》罪。」——《小品》.五.7 |
| “Surgery should not be done in the crotch. Whoever should do it (have it done): a thullaccaya offense.”—Mv.VI.22.3 | 「不應在腹股溝處進行手術。任何人若這樣做（接受這樣做），《偷蘭遮》罪。」——《大品》.六.22.3 |
| “Surgery and hemorrhoid removal (§) should not be done within the area two inches around the crotch. Whoever should do it (have it done): a thullaccaya offense.”—Mv.VI.22.4 | 「手術和痔瘡切除術（§）不應在腹股溝周圍兩英寸的範圍內進行。任何人若這樣做（接受這樣做）：《偷蘭遮》罪。」——《大品》.六.22.4 |
| “These five things not-to-be-given-out should not be given out by a Community, a group, or an individual. Even when they have been given out, they are not (to be considered as) given out. Whoever should give them out: a thullaccaya offense. Which five? | 「這五樣不可給予的東西，僧團、群體還是個人都不應給予。即使給予了，其也不（視為）被給予。誰要是給予了，《偷蘭遮》罪。是哪五樣呢？ |
1) A monastery, the land of a monastery (a site for a monastery). This is the first thing not to be given out….
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1）寺院，寺院的土地（寺院用地）。這是第一樣不可給予的東西…
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2) A dwelling, the land of a dwelling (a site for a dwelling). This is the second thing not to be given out….
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2）住處，以及住處土地（住宅用地）。這是第二樣不可給予的東西…
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3) A bed, bench, mattress, pillow. This is the third thing not to be given out….
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3）床、長椅、床墊、枕頭。這是第三樣不可給予的東西…
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4) A metal pot, a metal vessel, a metal jar/bottle, a metal frying pan/wok, a knife/machete, an axe, an adze, a hoe, a drill/chisel. This is the fourth thing not to be given out….
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4）金屬鍋、金屬容器、金屬罐/瓶、金屬煎鍋/炒鍋、刀/砍刀、斧頭、錛子、鋤頭、鑽頭/鑿子。這是第四樣不可給予的東西…
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5) Vines, bamboo, coarse grass, reeds, tiṇa-grass, clay (all of which can be used as building materials), wooden goods, clay goods. This is the fifth thing not to be given out….
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5）藤蔓、竹子、粗草、蘆葦、天南星草、黏土（均可當建築材料）、木製品、陶製品。這是第五樣不可給予的東西…
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“These are the five things not-to-be-given-out that should not be given out by a Community, a group, or an individual. Even when they have been given out, they are not (to be considered as) given out. Whoever should give them out: a thullaccaya offense.”—Cv.VI.15.2
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「此為五樣不可給予的東西，僧團、群體、或個人都不應給予。即使被給予出去，其也不（視為）被給予。凡給予者，《偷蘭遮》罪。」——《小品》.六.15.2
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| “These five things not-to-be-divided-up (not-to-be-distributed) (as above).”—Cv.VI.16.2 | 「這五樣東西不可分割（不可分發）（如上）。」——《小品》.六.16.2 |
| “There is the case where on the uposatha day in a certain residence, many resident bhikkhus gather, four or more. They know, ‘There are other resident bhikkhus who have not come yet.’ (Thinking,) ‘They are expelled. They are destroyed. Who has need of them? (§)’ they recite the Pāṭimokkha… : a thullaccaya offense—Mv.II.32 | 「有這樣的情況：在某一住處的布薩日，許多常住比丘聚集在一起，四位或更多。他們知道，『還有其他常住比丘尚未到來。』（心想，）『他們已被驅逐。他們已被毀滅。誰需要他們呢？』（§）他們念誦《波羅提木叉》……：《偷蘭遮》罪——《大品》.二.32 |
| “(Incoming bhikkhus on the uposatha day,) being doubtful, search for resident bhikkhus. Searching for them, they see them. Seeing them, (thinking,) ‘They are expelled. They are destroyed. Who has need of them? (§)’ they perform the uposatha separately, aiming at schism: a thullaccaya offense.”—Mv.II.34.5-6 | 「（客住比丘們在布薩日）心存疑慮，便尋找常住比丘。尋找之後，他們看見了。看見他們，（心想：）『他們已被驅逐。他們已被毀滅。誰還需要他們呢？』（§）於是他們各自舉行布薩，意圖破和合僧（分裂）：《偷蘭遮》罪。」——《大品》.二.34.5-6 |
| (With reference to the newly-ordained bhikkhus who had ignorantly followed Devadatta in a schism): “In that case, you should have the followers of the schismatic confess a thullaccaya offense.”—Cv.VII.4.4 | （針對那些無知地跟隨提婆達多分裂的新受戒比丘）：「在這種情況下，你們應該讓那些分裂者的追隨者懺悔《偷蘭遮》罪。」——《小品》.七.4.4 |
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X. A pupil’s duties as attendant to his mentor
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十、弟子作為其導師侍者的職責
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As mentioned in Chapter 2, one is required to act as one’s mentor’s personal attendant if he does not already have one. There I sketched out these duties in general terms. What follows is a translation from Mv.I.25.8-24, which lays them out in very specific terms. Some Communities have their members follow these duties to the letter; others have adapted them to fit in with what they see as changes in culture and technology (e.g., bathing practices now differ from what they were then). Even in the latter cases, though, it is useful to have the original standards down in writing as practical guides to mindful action in daily life and sensitivity to one’s mentor’s needs, for the role of attendant is an excellent opportunity for learning the Dhamma and Vinaya in action on a day-to-day basis. A bhikkhu who approaches this role with the proper attitude will benefit greatly from it, much as Ven. Ānanda benefited from the care and attention he brought to bear in attending to the Buddha.
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如第二章所述，若自己的導師沒有個人侍者，則須擔任其侍者。我在第二章已對這些職責作了概括性的概述。以下譯自《大品》.一.25.8-24，其中對其作了更具體的闡述。有些僧團要求其成員嚴格履行這些職責；而另一些僧團則根據文化和技術的變化對其進行了調整（例如，如今的沐浴習俗與過去有所不同）。即便在後一種情況下，將最初的標準以書面形式記錄下來仍然十分有益，它可以作為日常生活中正念行動和體察導師需求的實用指南。因為侍者的角色是學習法和律在日常生活中付諸實踐的絕佳機會。一位比丘若以正確的態度對待這一角色，必將從中獲益良多，正如阿難尊者在侍奉佛陀中給予的關懷和照顧讓他受益匪淺一樣。
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| In the following passages, statements in brackets are from the Commentary; statements in braces from the Sub-commentary; statements in parentheses are my own. | 以下段落中，方括號內的語句來自《義註》；大括號內的語句來自《複註》；圓括號內的語句是我自己寫的。 |
“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, the pupil should provide tooth wood (see Pc 40) and water for washing the face/rinsing the mouth. [C: On the first three days when one is performing these services, one should provide the preceptor with three lengths of tooth wood—long, medium, and short—and notice which one he takes. If he takes the same length on all three days, provide him only with that length from then on. If he is not particular about the length, provide him with whatever length is available. A similar principle holds for the water: On the first three days, provide him with both warm and cold water. If he consistently takes either the warm or the cold, provide him only with that kind of water from then on. If not, provide him with whatever water is available.] (The Commentary suggests that in “providing” these things, one need only set them out, rather than hand them to the preceptor. Once they have been set out, one should proceed to sweep out the restroom and its surrounding area while the preceptor is using the tooth wood and water. Then, while the preceptor is using the restroom, one should proceed to the next step.)
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「早起後，脫下涼鞋，將上衣搭在一側肩上[譯註：偏袒右肩]，弟子應準備齒木（見《波逸提》四十）和洗臉/漱口的水。[《義註》：在前三天進行這些服務時，應向戒師提供三種長度的齒木——長、中、短——並觀察他使用哪一種。如果他三天都使用同一長度，那麼從那時起就只給他這個長度。如果他並在意長度，那就給他任何可得的長度。水也遵循類似的原則：前三天，提供他溫水和冷水。如果他總是喝溫水或冷水，從那時起就只給他那種水。否則，就給他任何可得的水。]（《義註》建議，在「提供」這些物品時，只需擺放好即可，無需親手交給戒師。一旦擺放好後，在戒師使用齒木和水時，應接著打掃洗手間及其周圍區域。然後，在戒師使用洗手間時，應接著進行下一步。）
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| “Arrange a seat. If there is conjey, then having washed a shallow bowl, offer the conjey to the preceptor. When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), wash it carefully without scraping it [C: knocking it against the floor] and then put it away. When the preceptor has gotten up, take up the seat. If the place is dirty, sweep it. | 「安排座位。如有粥，洗淨淺缽後，將粥呈給戒師。當他飲下粥後，接著給他水，接過缽，將缽放低（以免洗滌水濺溼自己的袈裟上），小心清洗，不要刮傷[《義註》：不要把它對地板敲打]，然後收起來。當戒師起身後，拿起座位。如果地方髒污，打掃之。」 |
| “If the preceptor wishes to enter the village for alms, give him his lower robe, receiving the spare lower robe (he is wearing) from him in return. (This is one of the few passages showing that the practice of having spare robes was already current when the Canon was being compiled.) Give him his waistband; give him his upper and outer robe, arranged so that the upper robe forms a lining for the outer one (§). Having rinsed out the bowl, give it to him while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry). | 「如果戒師想進村托缽乞食，就把他的下衣給他，從他那裡接過作為交換（他正在穿著）的備用下衣。（這是少數幾處表明在《聖典》編纂之時，擁有備用袈裟的習俗已經存在的段落之一。）把他的腰帶給他；把他的上衣和外衣給他，鋪排上衣在外衣裡面做襯裡（§）。把缽沖洗乾淨後，趁缽還濕的時候給他（即盡可能倒掉沖洗缽裡的水，但不要擦乾）。 |
| “If the preceptor desires an attendant, one should put on one’s lower robe so as to cover the three circles all around (see Sk 1 & 2). Having put on the waistband, having arranged the upper robe as a lining for the outer one and having put them on, having fastened the (lower) fastener, having washed and taken a bowl, be the preceptor’s attendant. Do not walk too far behind him; do not walk too close. [C: One to two steps behind him is appropriate.] Receive the contents of the preceptor’s bowl. [C: If the preceptor’s bowl is heavy or hot to the touch, take his bowl and give him one’s own bowl (which is presumably lighter or cooler to the touch) in return.] (In a Community where the bowls are carried in their bowl bags during alms round, one may receive the preceptor’s bowl.) | 「如果戒師想要侍者，應穿著下衣，遮蓋住周圍的三輪（見《應學》一及二）。繫好腰帶，將上衣鋪排作為外衣的襯裡，穿好後，繫好（下）釦子，洗好並拿取缽，做戒師的侍者。不要走在他身後太遠；也不要走得太近。[《義註》：在他身後一到兩步是適當的。]接過戒師缽中的內容物。[《義註》：如果戒師的缽很重或摸起來很燙，拿過他的缽，把自己的缽作為交換（想必比較輕或摸起來比較涼）給他。]（若所在僧團，缽在托缽乞食時放在缽袋裡，則可以接過戒師的缽。） |
| “Do not interrupt the preceptor when he is speaking. If he is bordering on an offense [C: e.g., Pc 4 or Sg 3], one should stop him. [C: Speak in an indirect way so as to call him to his senses. These two protocols apply everywhere, not only on alms round.] {SC: Unlike the other protocols toward one’s preceptor, these must also be observed even when one is ill.} | 「當戒師講話時，不要打斷他。如果他將犯戒時[《義註》：例如，《波逸提》四或《應學》三]，應該制止他。[《義註》：用委婉的方式提醒他。這兩個行儀適用於任何場合，不僅限於托缽乞食。]{《複註》：與其他對待戒師的行儀不同，即使生病，也必須遵守這些。} |
| “Returning ahead of the preceptor, one should arrange a seat. Put out washing water for the feet, a foot stand, and a pebble foot wiper. Having gone to meet him, receive his bowl and robe. Give him his spare lower robe; receive the lower robe [C: that he has been wearing] in return. If the upper and outer robes are damp with perspiration, dry them for a short time in the sun’s warmth, but do not leave them in the sun’s warmth for long. Fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle. (This, the Vinaya-mukha notes, helps extend the life of the cloth.) Place the waistband in the fold of the robe. (From these statements it would appear that when bhikkhus were in their dwelling places they wore only their lower robes, even while eating.) | 「先於戒師返回，安排座位。擺放洗腳水、腳凳和鵝卵石擦腳器。上前迎接戒師，接過他的缽和袈裟。將備用的下衣交給他；接過[《義註》：他正在穿著]的下衣作為交換。如果上衣和外衣被汗水浸濕，將其在陽光下曬乾一小會兒，但不要長時間放在陽光下。將袈裟折起來{《複註》：分別地}，邊緣留出四指寬的距離，以免任一袈裟中間出現褶皺。（《戒律入口》指出，這樣做有助於延長布的使用壽命。）將腰帶放入袈裟的折疊處。（從這些陳述來看，比丘們在住處時，即使在用餐時，也只穿著下衣。） |
| “If there is almsfood, and the preceptor wishes to eat, give him water and offer the almsfood to him. Ask if he wants drinking water. [C: If there is enough time before noon, one should wait by the preceptor while he is eating, in order to offer him drinking water, and eat one’s own meal only when he is finished. If there is not enough time for this, one should simply set out the water and proceed to one’s own meal.] | 「如果有缽食，而戒師想要進食，給他水，並將缽食提供給他。詢問他是否想要飲用水。[《義註》：如果中午之前時間足夠，應在戒師進食時在其身旁等候，以便提供給他飲用水，待他完畢後再用餐。如果時間不夠這樣做，則只需擺放好水，然後就開始自己的用餐。] |
| “When he has finished his meal, then having given him water, receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, set it out for a short time in the sun’s warmth, but do not leave it in the sun’s warmth for long. | 「當他用餐完畢後，給他水，接過缽，放低它，小心清洗，不要刮傷它。擦乾後，放在陽光下曬一會兒，但不要長時間放在陽光下。」 |
| “Put away his bowl and robes. When putting away the bowl, one should take the bowl in one hand, run one’s hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground [C: any place where it will get soiled]. When putting away the robe, one should take the robe with one hand, stroke the other hand along the rod or cord for the robes [C: to check for any rough spots or splinters on the cord or rod that will rip the cloth], and put away the robe (over the cord or rod) with the edges away from one and the fold toward one. [C: The fold shouldn’t be placed on the side of the wall, for if there is a splinter in the wall, it may rip the robe in the middle (making its determination lapse).] | 「收好他的缽和袈裟。收缽時，一手拿缽，另一手探入床底或凳底（檢查地板上是否有會損壞缽的東西），將缽收好（在那裡），不應該把它放在裸露的地面上[《義註》：任何容易被弄髒的地方]。收袈裟時，應一手拿袈裟，用另一隻手沿著袈裟的桿子或繩子撫摸[《義註》：檢查繩子或桿子上是否有粗糙的地方或碎片，以免撕裂布料。]，將袈裟（掛在繩子或桿子上）收起來，邊緣遠離自己，褶皺朝向自己。[《義註》：褶皺不宜靠牆邊，因為如果牆上有碎片，可能會從中間撕破袈裟（使其決意失效）。] |
| “When the preceptor has gotten up, take up the seat. Put away the washing water for the feet, the foot-stand, and the foot wiper. If the place is dirty, sweep it. | 「當戒師起身後，拿起座位。收起洗腳水、腳凳和擦腳布。如果地方髒了，就打掃乾淨。」 |
| “If the preceptor wishes to bathe, prepare a bath. Prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one. | 「如果戒師希望沐浴，就準備沐浴。如果他想要冷水浴，就準備冷水浴；如果他想要熱水浴，就準備熱水浴。」 |
| “If the preceptor wishes to enter the sauna, knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and follow closely behind him. Give him the bench, receive his robe in return, and lay it to one side [C: where there is no soot or smoke]. Give him the (moistened) powder for bathing and clay. If one is able to, enter the sauna. When entering the sauna, one should do so having smeared one’s face with the bathing clay and covering oneself front and back (i.e., one shouldn’t expose oneself, but there is no need to cover the three “circles”). | 「如果戒師想要進入桑拿房，就揉捏沐浴粉，潤濕沐浴泥，取一張桑拿凳，緊跟在後。將凳子遞給他，接過他的袈裟作為交換，並將其放在一旁[《義註》：沒有煙塵的地方]。將（潤濕的）沐浴粉和沐浴泥遞給他。如果可以，就進入桑拿房。進入桑拿房時，應該在臉上塗抹浴泥，並遮蓋好前後身體（即，不應該暴露身體，但也不需要遮蓋三「輪」）。 |
| “Sit so as not to encroach on the senior bhikkhus, at the same time not preempting the junior bhikkhus from a seat. Perform services for the preceptor [C: stoking the fire, providing him with clay and hot water]. When leaving the sauna, one should do so taking the sauna-bench and having covered oneself front and back. Perform a service for the preceptor even in the bathing water. Having bathed, the pupil should come out of the water first, dry himself, and put on his lower robe. Then he should rub the water off his preceptor, give him his lower robe and then his outer robe. | 「不要侵占上座比丘的座位而坐，同時也不要搶奪下座比丘的座位。要服侍戒師[《義註》：添火、提供其泥土和熱水]。離開桑拿房時，應拿著桑拿凳，並遮蓋好前後。即使在沐浴的水中，也要服侍戒師。沐浴後，弟子應先離開水裡，擦乾身體，穿著下衣。然後，他應擦去戒師身上的水，將下衣遞給他，再將外衣遞給他。 |
| “Taking the sauna-bench, the pupil should return first, arrange a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper. (When the preceptor has sat down,) ask him if he wants drinking water. | 「拿著桑拿凳，弟子應先回來，擺好座位，準備洗腳水、腳凳和鵝卵石擦腳器。（當戒師坐下後，）詢問他是否想要飲用水。 |
| “If the preceptor wants one to recite [C: memorize passages of Dhamma or Vinaya], one should recite. If he wants to interrogate one [C: on the meaning of the passages], one should answer his interrogation. | 「如果戒師想要自己背誦[《義註》：記憶法或律的段落]，就應該背誦。如果他想要審問自己[《義註》：審問段落的含義]，就應該回答他的審問。 |
| “If the place where the preceptor is staying is dirty, the pupil should clean it if he is able to. First taking out the bowl and robes, he should lay them to one side. Taking out the sitting cloth and sheet, he should lay them to one side. Taking out the mattress and pillow, he should lay them to one side. Having lowered the bed, he should take it out carefully, without scraping it [C: along the floor] or knocking it against the door or doorposts, and then lay it to one side. Having lowered the bench, he should take it out carefully, without scraping it [C: along the floor] or knocking it against the door or doorposts, and then lay it to one side. Taking out the spittoon… the leaning board, he should lay them to one side. | 「如果戒師的住處髒亂，弟子若有能力，應當打掃乾淨。首先，取出缽和袈裟，放在一邊。取出坐布和床單，放在一邊。取出床墊和枕頭，放在一邊。放下床後，小心地將其取出，不要刮傷它[《義註》：沿著地板]，或撞到門或門框，然後放在一邊。放下長凳後，他應該小心地把它拿出來，不要刮傷它[《義註》：沿著地板]，或撞到門或門框，然後放在一邊。取出痰盂……斜倚靠板，他應該把它們放在一邊。 |
| “If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (§) (and working down). He should wipe areas around the window frames and the corners (of the room) (§). If the wall has been treated with ochre and has become moldy (§), he should moisten a rag, wring it out, and wipe it clean. If the floor of the room is treated with blackening (polished) and has become moldy (§), he should moisten a rag, wring it out, and wipe it clean. If the floor is bare ground, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’ He should look for any rubbish and throw it away to one side. | 「如果住處內有蜘蛛網，他應該清除乾淨，先從天花板的遮布開始（§）（然後向下清除）。他應該擦拭窗框周圍和（房間的）角落（§）。如果牆壁塗過赭石並發霉了（§），他應該弄濕一塊抹布，擰乾，然後擦拭乾淨。如果房間的地板經過黑化（拋光過）處理，並且已經發黴（§），他應該弄濕一塊抹布，擰乾，然後擦拭乾淨。如果地面是裸露的泥土，他應該在清掃之前先用水灑滿地面，（想著）：「願灰塵不要飛揚，弄髒房間。」他應該檢查是否有垃圾，並將其扔到一邊。 |
| “Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and arrange it as it was arranged before. Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them as they were set before. Having dried the bed… the bench in the sun, he should clean them, shake them out, lower them, bring them back in carefully without scraping them [along the floor] or knocking them against the door or doorposts, and arrange them as they were arranged before. Having dried the mattress and pillow… the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and arrange them as they were arranged before. Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it as it was set before. Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it as it was set before. | 「將地面覆蓋物在陽光下曬乾後，他應該清理乾淨，抖掉灰塵，然後搬回來，按原來的擺放方式擺放好。將床架在陽光下曬乾後，他應該擦拭之，搬回來，按原來的擺放方式擺放好。將床…長凳在陽光下曬乾後，他應該清理乾淨，抖掉灰塵，放下它們，小心地將它們搬回原處，不要刮傷他們[沿著地板]或撞到門或門柱，按原來的擺放方式擺放好。將床墊和枕頭…坐布和床單在陽光下曬乾後，他應該清理乾淨，抖掉灰塵，搬回來，按原來的擺放方式擺放好。將痰盂在陽光下曬乾後，他應該擦拭之，拿回來，按原來的擺放方式擺放好。將斜倚靠板在陽光下曬乾後，他應該擦拭之，拿回來，按原來的擺放方式擺放好。 |
| “He should put away his bowl and robes. When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand, and put away the bowl (there), but should not put it away on the bare ground. When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him. | 「他應當收起他的缽和袈裟。收缽時，一手拿缽，另一手伸到床或凳子底下，把缽收好（在那裡），但不應放在裸露的地面上。當收袈裟時，一手拿袈裟，另一手沿著袈裟的桿子或繩子撫摸，把袈裟（搭在桿子或繩子上）收好，邊緣遠離他，褶皺朝向他。」 |
| “If dusty winds blow from the east, he should close the eastern windows. If from the west, he should close the western windows. If from the north, he should close the northern windows. If from the south, he should close the southern windows. If the weather is cool, he should open the windows by day and close them at night. If the weather is hot, he should close them by day and open them at night. | 「如果塵土飛揚的風從東邊吹來，他應該關上東邊的窗戶；如果從西邊吹來，他應該關上西邊的窗戶；如果從北邊吹來，他應該關上北邊的窗戶；如果從南邊吹來，他應該關上南邊的窗戶。如果天氣涼爽，他應該白天開窗，晚上關窗；如果天氣炎熱，他應該白天關窗，晚上開窗。」 |
| “If the surrounding area (§) is dirty, he should sweep it. If the porch… assembly hall… fire hall… restroom is dirty, he should sweep it. If there is no drinking water, he should set it out. If there is no washing water, he should set it out. If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot. | 「如果周圍環境（§）髒了，他應該打掃。如果門廊……集會堂……消防站……洗手間髒了，他應該打掃。如果沒有飲用水，他應該設置飲用水。如果沒有洗滌用水，他應該設置洗滌用水。如果（洗手間裡）沖洗盆裡沒有水，他應該把水倒進盆裡。」 |
| “If dissatisfaction (with the holy life) arises in the preceptor, one should allay it or get someone else to allay it or one should give him a Dhamma talk. If anxiety (over his conduct with regard to the rules) arises in the preceptor, one should dispel it or get someone else to dispel it or one should give him a Dhamma talk. If a viewpoint (diṭṭhigata, usually a fixed opinion with regard to a question not worth asking—see MN 72) arises in the preceptor, one should pry it away or get someone else to pry it away or one should give him a Dhamma talk. | 「如果戒師（對梵行生活）生起不滿，應當平息他的不滿，或請他人平息他的不滿，或應向他開示佛法。如果戒師（對他與戒條相關的行為）生起焦慮，應消除他的焦慮，或請他人消除他的焦慮，或應向他開示佛法。如果戒師生起某種見（diṭṭhigata，通常指對不值得問的問題的固定意見——參見《中部》72經），就應該想辦法把它驅除，或者讓別人來想辦法把它驅除，或應向他開示佛法。 |
| “If the preceptor has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the pupil should make an effort, (thinking,) “How can the Community grant my preceptor probation?” If the preceptor deserves to be sent back to the beginning… deserves penance… deserves rehabilitation, the pupil should make an effort, (thinking,) “How can the Community grant my preceptor rehabilitation?” | 「如果戒師犯了重（《僧殘》）戒，應受到別住(波利婆沙)，弟子應當努力，（想著）：『僧團如何才能給予我的戒師別住？』如果戒師應本日治……應摩那埵……應出罪清淨，弟子應當努力，（想著）：『僧團如何才能給予我的戒師出罪清淨？』 |
| “If the Community wants to carry out a transaction against the preceptor—censure, demotion, banishment, reconciliation, or suspension—the pupil should make an effort, (thinking,) ‘How can the Community not carry out that transaction against my preceptor or else change it to a lighter one?’ But if the transaction—censure… suspension—is carried out against him, the pupil should make an effort, (thinking,) ‘How can my preceptor behave properly, lower his hackles, mend his ways, so that the Community will rescind that transaction?’ | 「如果僧團想要對戒師執行羯磨——呵責(苦切)、依止、驅出、下意(遮不至白衣家)或舉罪——弟子應該努力，（想著：）『僧團如何才能不對我的戒師執行羯磨，或者將其改為較輕者？』但如果羯磨——呵責……舉罪——已經對他執行了，弟子應該努力，（想著：）『我的戒師如何能舉止得體，放下他的怒氣，改過自新，才能讓僧團撤銷該羯磨？』 |
| “If the preceptor’s robe should be washed, the pupil should wash it or make an effort, (thinking,) ‘How can my preceptor’s robe be washed?’ If the preceptor’s robe should be made, the pupil should make it or make an effort, (thinking,) ‘How can my preceptor’s robe be made?’ If the preceptor’s dye should be boiled, the pupil should boil it or make an effort, (thinking,) ‘How can my preceptor’s dye be boiled?’ If the preceptor’s robe should be dyed, the pupil should dye it or make an effort, (thinking,) ‘How can my preceptor’s robe be dyed?’ While dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t go away until the drips have become discontinuous (§). | 「如果戒師的袈裟需要清洗，弟子就應該清洗之或努力嘗試，（心想：）『該如何讓我的戒師的袈裟被清洗？』如果戒師的袈裟需要製作，弟子就應該製作之或努力嘗試，（心想：）『該如何讓我的戒師的袈裟被製作？』如果戒師的染料需要煮沸，弟子就應該煮沸之或努力嘗試，（心想：）『該如何讓我的戒師的染料被煮沸？』如果戒師的袈裟需要染色，弟子就應該染色之或努力嘗試，（心想：）『該如何讓我的戒師的袈裟被染色？』在為袈裟染色時，他應該小心地讓它充分吸收染料（在晾乾時），來回翻轉（在線繩上），在染料滴落變得不連續（§）前不應離開。 |
| “Without having taken the preceptor’s leave, the pupil should not give an alms bowl to anyone [C: on bad terms with the preceptor] nor should he receive an alms bowl from that person. He shouldn’t give robe-cloth to that person or receive robe- cloth from that person, shouldn’t give a requisite to that person or receive a requisite from that person. He shouldn’t cut that person’s hair or have his own hair cut by that person. He shouldn’t perform a service for that person or have that person perform a service for him. He shouldn’t act as that person’s steward or have that person act as his own steward. He shouldn’t be that person’s attendant or take that person as his own attendant. He shouldn’t bring back almsfood for that person or have that person bring back almsfood for him. | 「未經戒師許可，弟子不應向任何人[《義註》：與戒師關係不好]給予缽或從其接受缽。他不應給其袈裟布或從其接受袈裟布；不應給其必需品或從其接受必需品。他不應剪其頭髮或讓其給自己剪頭髮。他不應為其服務或讓其為自己服務。他不應作其淨人或讓其作自己的淨人。他不應做其侍者或讓其做自己的侍者。他不應為其帶回缽食或讓其為自己帶回缽食。 |
| “Without having taken the preceptor’s leave, he shouldn’t enter a town, shouldn’t go to a cemetery, shouldn’t leave the district. (Mv.II.21.1 adds (translating from the Burmese edition): “There is the case where a number of inexperienced, incompetent bhikkhus, traveling to distant locations, ask leave of their teachers and preceptors. They should be asked by their teachers and preceptors, ‘Where will you go? With whom will you go?’ If those inexperienced, incompetent bhikkhus name other inexperienced, incompetent bhikkhus, the teachers and preceptors should not give them permission. If they give permission: an offense of wrong doing. And if those inexperienced, incompetent bhikkhus, not having received permission, go anyway: an offense of wrong doing (for them).) | 「未經戒師許可，不應入城鎮，不得去墓地，不應離開本地區。（《大品》.二.21.1（從緬甸版本翻譯）補充：「有這樣的情況：有些比丘缺乏經驗、能力不足，前往遠方，向他們的老師和戒師請假。老師和戒師應當問他們：『你們要去哪裡？與誰同行？』如果那些缺乏經驗、能力不足的比丘說與其他缺乏經驗、能力不足的比丘同行，老師和戒師不應准許他們。如果准許，《惡作》罪。如果那些缺乏經驗、能力不足的比丘在沒有得到許可的情況下就去：（對他們而言）《惡作》罪。） |
| “If the preceptor is ill, he (the pupil) should tend to him as long as life lasts; he should stay with him until he recovers.” | 「如果戒師生病了，他（弟子）應該終生照顧他，應和他待在一起直到他康復。」 |
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| As noted in Chapter 2, a pupil who is not ill is expected to perform these services for his mentor unless the mentor tells him that he already has another pupil acting as his attendant or the other pupil says that he will accept responsibility for them. On the other hand, if the pupil is ill, the mentor is expected to perform these services for the pupil until the latter recovers. This reflects the Buddha’s statement that the pupil should regard the mentor as his father; and the mentor, the pupil as his son. If both bear this relationship in mind, they are sure to prosper in the practice of the Dhamma-Vinaya. | 如第二章所述，未生病的弟子應為其導師提供這些服務，除非導師告知他已有其他弟子擔任侍者，或其他弟子表示願意為他們承擔職責。另一方面，若弟子生病，導師應為弟子提供這些服務，直至弟子康復。這體現了佛陀的教誨：弟子應視導師如父，導師視弟子如子。若雙方都能牢記此關係，他們必能在修持法與律裡興盛。 |