戒條索引

Rule Index	戒條索引
This index lists the summaries of the training rules given in this book, organized by topic. The Sekhiya rules have not been included, because they are short, deal almost exclusively with etiquette, and are already organized by topic in their own chapter. I have included short summaries of the adhikaraṇa-samatha rules, even though these summaries do not appear in the chapter discussing those rules.	本索引列出了本書中各項學處的概要，並依主題分類。由於《應學》戒條篇幅較短，幾乎完全涉及威儀，且已在它們自己的章節中按主題進行了組織，因此未將其列入索引。儘管《滅諍》戒條的摘要並未出現在討論其戒條的章節中，但我仍將其簡要列出。
The rules are divided into five major categories, dealing with Right Speech, Right Action, Right Livelihood, Communal harmony, and the etiquette of a contemplative. The first three categories—the factors of the Noble Eightfold Path that make up the training in heightened virtue—show in particular how the training rules relate to the Buddhist path as a whole.	這些戒條分為五大類，分別涉及正語、正業、正命、僧團和合、沙門威儀。前三類——八正道的要素，構成增上戒的修行——尤其展現了學處與整個佛教之道的關聯。
These five categories are not sharply distinct types. Instead, they are more like the colors in the band of light thrown off by a prism—discernibly different, but shading into one another with no sharp dividing lines. Right Speech, for instance, often shades into Communal harmony, just as Right Livelihood shades into personal etiquette. Thus the placement of a particular rule in one category rather than another is occasionally somewhat arbitrary. There are a few cases—such as Pc 46 & 85—where the reason for the placement of the rule will become clear only after a reading of the detailed discussion of the rule in the text.	這五類並非涇渭分明的類型，而更像是棱鏡折射出的光線中的顏色——彼此之間雖有明顯的區別，卻又相互交融，沒有清晰的界限。例如，正語常與僧團和合交融，正如正命與個人威儀交融一樣。因此，某條特定戒條歸入某一類而非另一類有時帶有一定的隨意性。有些情況下——例如\ 《波逸提》四六和八五——戒條歸類的原因只有在仔細閱讀正文中對該戒條的詳細討論後才能清楚。

Right Speech	正語
MN 117 defines wrong speech as lying, divisive speech, abusive speech, and idle chatter.	《中部》117經將錯誤言語[邪語]定義為說謊[妄語]、分裂言語[兩舌]、辱罵言語[惡口]和閒聊[綺語]。

Lying	妄語[說謊]
Making an unfounded charge to a bhikkhu that he has committed a pārājika offense, in hopes of having him disrobed, is a saṅghādisesa offense. (Sg 8)	毫無根據地指控比丘犯了《波羅夷》罪，希望令其還俗，是《僧殘》罪。（《僧殘》八）
Distorting the evidence while accusing a bhikkhu of having committed a pārājika offense, in hopes of having him disrobed, is a saṅghādisesa offense. (Sg 9)	扭曲證據指控比丘犯了《波羅夷》罪，希望令其還俗，是《僧殘》罪。（《僧殘》九）
The intentional effort to misrepresent the truth to another individual is a pācittiya offense. (Pc 1)	故意向他人歪曲事實是《波逸提》罪。（《波逸提》一）
Making an unfounded charge to a bhikkhu—or getting someone else to make the charge to him—that he is guilty of a saṅghādisesa offense is a pācittiya offense. (Pc 76)	無根據指控比丘犯了《僧殘》罪——或令他人指控之——是《波逸提》罪。（《波逸提》七六）

Divisive speech	兩舌[分裂言語]
Telling a bhikkhu about insulting remarks made by another bhikkhu—in hopes of winning favor or causing a rift—is a pācittiya offense. (Pc 3)	向一位比丘告知另一位比丘的侮辱性言論——希望以此博取好感或造成裂痕——是《波逸提》罪。（《波逸提》三）

Abusive speech	惡口[辱罵言語]
An insult made with malicious intent to another bhikkhu is a pācittiya offense. (Pc 2)	惡意侮辱其他比丘是犯《波逸提》罪。（《波逸提》二）

Idle chatter	綺語[閒聊]
Visiting lay families—without having informed an available bhikkhu—before or after a meal to which one has been invited is a pācittiya offense except during the robe season or any time one is making a robe. (Pc 46)	在餐食前或餐食後拜訪受邀赴餐食的俗家——有比丘在而未告知——除了袈裟季節或製作袈裟期間外，是《波逸提》罪。（《波逸提》四六）
Entering a village, town, or city during the period after noon until the following dawn, without having taken leave of an available bhikkhu—unless there is an emergency—is a pācittiya offense. (Pc 85)	在中午之後至隔天黎明之間，有比丘在而未告假，進入村莊、城鎮或城市——除非有緊急情況——是《波逸提》罪。（《波逸提》八五）

Right Action	正業
MN 117 defines wrong action as killing living beings, taking what is not given, and engaging in sexual misconduct.	《中部》117經將錯誤行為[邪業]定義為殺生、不與取[拿取未被給予之物]、和邪淫[從事不端性行為]。

Killing	殺生
Intentionally bringing about the death of a human being, even if it is still an embryo—whether by killing the person, arranging for an assassin to kill the person, inciting the person to die, or describing the advantages of death—is a pārājika offense. (Pr 3)	故意導致人類死亡，即使其還是胚胎——無論是親自殺死該人、安排刺客殺死該人、煽動該人死亡，還是描述死亡的好處——是《波羅夷》罪。（《波羅夷》三）
Pouring water that one knows to contain living beings—or having it poured—on grass or clay is a pācittiya offense. Pouring anything that would kill the beings into such water—or having it poured—is also a pācittiya offense. (Pc 20)	明知水中含有生物，卻將之傾倒在草地或泥土上，或讓其被傾倒，是《波逸提》罪。將任何能殺死該生物之物傾倒在這樣的水中，或讓其被傾倒，亦是《波逸提》罪。（《波逸提》二十）
Deliberately killing an animal—or having it killed—is a pācittiya offense. (Pc 61)	故意殺死動物——或讓其被殺死——是《波逸提》罪。（《波逸提》六一）
Using water knowing that it contains living beings that will die from that use is a pācittiya offense. (Pc 62)	明知水中含有會因使用而死亡的生物，仍繼續使用，是《波逸提》罪。（《波逸提》六二）

Taking what is not given	不與取[偷盜]
The theft of anything worth 1/24 ounce troy of gold or more is a pārājika offense. (Pr 2)	竊盜價值 1/24 金衡盎司的黃金以上的任何物品，是《波羅夷》罪。（《波羅夷》二）
Having given another bhikkhu a robe on a condition and then—angry and displeased—snatching it back or having it snatched back is a nissaggiya pācittiya offense. (NP 25)	以某種因緣將袈裟給予另一位比丘，然後因憤怒和不滿而將其奪回，或讓其被奪回，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二五）
Making use of cloth or a bowl stored under shared ownership—unless the shared ownership has been rescinded or one is taking the item on trust—is a pācittiya offense. (Pc 59)	使用置於共享所有權下的布料或缽——除非共享所有權已被撤銷或基於信任而拿取該物品——是《波逸提》罪。（《波逸提》五九）

Sexual Misconduct	邪淫[性行為不端]
Voluntary sexual intercourse—genital, anal, or oral—with a human being, non-human being, or common animal is a pārājika offense. (Pr 1)	與人、非人或普通動物進行自願性交——包括生殖器性交、肛交或口交——是《波羅夷》罪。（《波羅夷》一）
Intentionally causing oneself to emit semen, or getting someone else to cause one to emit semen—except during a dream—is a saṅghādisesa offense. (Sg 1)	故意使自己射精，或讓他人使自己射精——夢境除外——是《僧殘》罪。（《僧殘》一）
Lustful bodily contact with a woman whom one perceives to be a woman is a saṅghādisesa offense. (Sg 2)	與自己感知為女性的女人進行淫欲的身體接觸，是《僧殘》罪。（《僧殘》二）
Making a lustful remark to a woman about her genitals, anus or about performing sexual intercourse is a saṅghādisesa offense. (Sg 3)	對女性發表關於其生殖器、肛門或性交的淫穢言論，是《僧殘》罪。（《僧殘》三）
Telling a woman that having sexual intercourse with a bhikkhu would be beneficial is a saṅghādisesa offense. (Sg 4)	告訴女人與比丘發生性關係會有益處，是《僧殘》罪。（《僧殘》四）
Getting an unrelated bhikkhunī to wash, dye, or beat a robe that has been used at least once is a nissaggiya pācittiya offense. (NP 4)	讓與自己沒有血緣關係的比丘尼清洗、染色或捶打至少使用過一次的袈裟，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》四）
Getting an unrelated bhikkhunī to wash, dye, or card wool that has not been made into cloth or yarn is a nissaggiya pācittiya offense. (NP 17)	讓與自己沒有血緣關係的比丘尼清洗、染色或梳理尚未製成布匹或紗線的羊毛，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》一七）
Lying down at the same time in the same lodging with a woman is a pācittiya offense. (Pc 6)	與女性同時躺在同一住處內是《波逸提》罪。（《波逸提》六）
Teaching more than six sentences of Dhamma to a woman, except in response to a question, is a pācittiya offense unless a knowledgeable man is present. (Pc 7)	除非是回答問題，否則向女性講授超過六句佛法，若無知識淵博之男人在場，是《波逸提》罪。（《波逸提》七）
Exhorting a bhikkhunī about the eight vows of respect—except when one has been authorized to do so by the Community or asked a question by a bhikkhunī—is a pācittiya offense. (Pc 21)	未經僧團授權或受比丘尼詢問，教誡比丘尼八敬法是《波逸提》罪。（《波逸提》二一）
Exhorting a bhikkhunī on any topic at all after sunset—except when she requests it—is a pācittiya offense. (Pc 22)	日落後，對比丘尼教誡任何主題——除非她請求——是《波逸提》罪。（《波逸提》二二）
Going to the bhikkhunīs’ quarters and exhorting a bhikkhunī about the eight vows of respect—except when she is ill or has requested the instruction—is a pācittiya offense. (Pc 23)	前往比丘尼的住所，教誡比丘尼八敬法——除非她生病或請求指示——是《波逸提》罪。（《波逸提》二三）
Giving robe-cloth to an unrelated bhikkhunī without receiving anything in exchange is a pācittiya offense. (Pc 25)	給予無血緣關係的比丘尼袈裟布而沒有收到任何東西作為交換，是《波逸提》罪。（《波逸提》二五）
Sewing a robe—or having it sewn—for an unrelated bhikkhunī is a pācittiya offense. (Pc 26)	為無血緣關係的比丘尼縫製袈裟，或令其被縫製，是《波逸提》罪。（《波逸提》二六）
Traveling by arrangement with a bhikkhunī from one village to another—except when the road is risky or there are other dangers—is a pācittiya offense. (Pc 27)	除非道路危險或有其他危險，否則與比丘尼約定從一個村莊前往另一個同行是《波逸提》罪。（《波逸提》二七）
Traveling by arrangement with a bhikkhunī upriver or downriver in the same boat—except when crossing a river—is a pācittiya offense. (Pc 28)	與比丘尼約定同乘一艘船沿河而上或而下——橫渡過河除外——是《波逸提》罪。（《波逸提》二八）
When aiming at privacy, sitting or lying down alone with a bhikkhunī in an unsecluded but private place is a pācittiya offense. (Pc 30)	當目的是為了隱私時，與比丘尼單獨在非僻靜但私密的地方坐著或躺下，是《波逸提》罪。（《波逸提》三十）
When aiming at privacy, sitting or lying down with a woman or women in a private, secluded place with no other man present is a pācittiya offense. (Pc 44)	當目的是為了隱私時，在沒有其他男性在場的私密僻靜之處，與一名或多名女性坐著或躺下，是《波逸提》罪。（《波逸提》四四）
When aiming at privacy, sitting or lying down alone with a woman in an unsecluded but private place is a pācittiya offense. (Pc 45)	當目的是為了隱私時，與女性單獨在非僻靜但私密之處坐著或躺下，是《波逸提》罪。（《波逸提》四五）
Traveling by arrangement with a woman from one village to another is a pācittiya offense. (Pc 67)	與女性約定同行從一個村莊前往另一個，是《波逸提》罪。（《波逸提》六七）

Right Livelihood	正命
MN 117 defines wrong livelihood as scheming, persuading, hinting, belittling, and pursuing gain with gain.	《中部》117經將錯誤的謀生方式[邪命]定義為陰謀詭計、勸誘、暗示、貶低和以利謀利。

General	概要
Deliberately lying to another person that one has attained a superior human state is a pārājika offense. (Pr 4)	故意向他人謊稱自己已達上人法，是《波羅夷》罪。（《波羅夷》四）
Acting as a go-between to arrange a marriage, an affair, or a date between a man and a woman not married to each other is a saṅghādisesa offense. (Sg 5)	為彼此未婚的男女牽線搭橋，安排婚姻、婚外情或約會，是《僧殘》罪。（《僧殘》五）
Engaging in trade with anyone except one’s co-religionists is a nissaggiya pācittiya offense. (NP 20)	與同宗教以外的任何人進行貿易是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二十）
Persuading a donor to give a gift to oneself, knowing that he or she had planned to give it to a Community, is a nissaggiya pācittiya offense. (NP 30)	明知布施者原本打算將布施給僧團，卻說服其布施與自己，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》三十）
Telling an unordained person of one’s actual superior human attainments is a pācittiya offense. (Pc 8)	告知未受具戒者自己的真實上人成就，是《波逸提》罪。（《波逸提》八）
Persuading a donor to give to another individual a gift that he or she had planned to give to a Community—when one knows that it was intended for the Community—is a pācittiya offense. (Pc 82)	說服布施者將原本計劃給予僧團的布施轉而給予他人——當明知該布施原本是打算給僧團的——是《波逸提》罪。（《波逸提》八二）

Robes	袈裟
Keeping a piece of robe-cloth for more than ten days without determining it for use or placing it under shared ownership—except when the robe-season or kathina privileges are in effect—is a nissaggiya pācittiya offense. (NP 1)	未經決意使用或未置於共享所有權之下，將一件袈裟布存放超過十天——除非正值袈裟季節或功德衣方便利益仍有效時——是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》一）
Being in a separate zone from any of one’s three robes at dawn—except when one’s kathina privileges are in effect or one has received formal authorization from the Community—is a nissaggiya pācittiya offense. (NP 2)	黎明[明相]時分，若身處與自身三衣任一件不同的區域——除非其功德衣方便利益仍有效或已獲得僧團的正式授權——是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二）
Keeping out-of-season robe-cloth for more than 30 days when it is not enough to make a requisite and one has expectation for more—except when the robe-season and kathina privileges are in effect—is a nissaggiya pācittiya offense. (NP 3)	當非當季袈裟布數量不足以製作必需品，並且期望更多，將其存放超過30天，除非正值袈裟季節且功德衣方便利益仍有效外，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》三）
Accepting robe-cloth from an unrelated bhikkhunī without giving her anything in exchange is a nissaggiya pācittiya offense. (NP 5)	接受與自己沒有血緣關係的比丘尼的袈裟布而不給予其任何東西作為交換，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》五）
Asking for and receiving robe-cloth from an unrelated lay person, except when one’s robes have been snatched away or destroyed, is a nissaggiya pācittiya offense. (NP 6)	除非袈裟被奪走或毀壞，向與自己沒有血緣關係的在家人索取並接受袈裟布，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》六）
Asking for and receiving excess robe-cloth from unrelated lay people when one’s robes have been snatched away or destroyed is a nissaggiya pācittiya offense. (NP 7)	當袈裟被奪走或毀壞後，向與自己沒有血緣關係的在家人索取並接受過量的袈裟布，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》七）
When a lay person who is not a relative is planning to get robe-cloth for one but has yet to ask one what kind of cloth one wants: Receiving the cloth after making a request that would improve it is a nissaggiya pācittiya offense. (NP 8)	當無血緣關係的在家人打算為自己弄得袈裟布，但尚未詢問自己想要何種布料時：在提出能改善布料的要求後接受布料，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》八）
When two or more lay people who are not one’s relatives are planning to get separate pieces of robe-cloth for one but have yet to ask one what kind of cloth one wants: Receiving cloth from them after asking them to pool their funds to get one piece of cloth—out of a desire for something fine—is a nissaggiya pācittiya offense. (NP 9)	當兩位以上無血緣關係的在家人計劃為自己弄得不同件的袈裟布，但尚未詢問自己想要何種布料時：出於欲求美好之物而要求他們湊集淨資弄得一塊布料之後，從他們那裡接受布料，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》九）
Making a felt blanket/rug with silk mixed in it for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 11)	為自己使用而製作混有絲綢的敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十一）
Making a felt blanket/rug entirely of black wool for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 12)	為自己使用而製作完全由黑色羊毛製成的敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十二）
Making a felt blanket/rug that is more than one-half black wool for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 13)	為自己使用而製作超過一半黑色羊毛的敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十三）
Unless one has received authorization to do so from the Community, making a felt blanket/rug for one’s own use—or having it made—less than six years after one’s last one was made is a nissaggiya pācittiya offense. (NP 14)	除非獲得僧團的授權，否則在上次製作敷具後不到六年內為自己使用而製作敷具，或令其被製作，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十四）
Making a felt sitting rug for one’s own use—or having it made—without incorporating a one-span piece of old felt is a nissaggiya pācittiya offense. (NP 15)	為自己使用而製作敷具坐墊（尼師壇）——或令其被製作——而不加入一塊一張手的舊敷具，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十五）
Seeking and receiving a rains-bathing cloth before the fourth month of the hot season is a nissaggiya pācittiya offense. Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season is also a nissaggiya pācittiya offense. (NP 24)	在熱季第四個月之前尋求並接受雨浴衣是《尼薩耆波逸提》（《捨墮》）罪。在熱季第四個月最後兩週之前使用雨浴衣也是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二四）
Taking thread that one has asked for improperly and getting weavers to weave cloth from it—when they are unrelated and have not made a previous offer to weave—is a nissaggiya pācittiya offense. (NP 26)	未適當地索取線材，並讓無血緣關係且事先未提出織布供養的織匠用該線材織布，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二六）
When donors who are not relatives—and have not invited one to ask—have arranged for weavers to weave robe-cloth intended for one: Receiving the cloth after getting the weavers to improve it is a nissaggiya pācittiya offense. (NP 27)	當布施者無血緣關係——且未邀請自己索要——安排織匠織造供給自己的袈裟布時：讓織匠對其進行改善後接受該布料，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二七）
Keeping robe-cloth offered in urgency past the end of the robe season after having accepted it during the last eleven days of the Rains-residence is a nissaggiya pācittiya offense. (NP 28)	在雨安居最後十一天接受緊急供養的袈裟布後，將其保留到袈裟季節結束之後，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二八）
When one is living in a dangerous wilderness abode during the month after the Rains-residence and has left one of one’s robes in the village where one normally goes for alms: Being away from the abode and the village for more than six nights at a stretch—except when authorized by the Community—is a nissaggiya pācittiya offense. (NP 29)	雨安居過後的該月期間，當居住在危險的林野住所，並將其中一件袈裟留在平時托缽的村莊：除非得到僧團的授權，否則離開住所和村莊超過連續六夜，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二九）
Wearing an unmarked robe is a pācittiya offense. (Pc 58)	穿著未標記的袈裟是《波逸提》罪。（《波逸提》五八）
Obtaining an overly large sitting cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 89)	為自己使用而製作——或令其被製作——過大的坐布後而獲得之，是《波逸提》罪，須在懺悔罪行前將該布裁剪至合適尺寸。（《波逸提》八九）
Obtaining an overly large skin-eruption covering cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 90)	為自己使用而製作——或令其被製作——過大的覆瘡布後而獲得之，是《波逸提》罪，須在懺悔罪行前將該布裁剪至合適尺寸。（《波逸提》九十）
Obtaining an overly large rains-bathing cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 91)	為自己使用而製作——或令其被製作——過大的雨浴衣後而獲得之，是《波逸提》罪，須在懺悔罪行前將該衣裁剪至合適尺寸。（《波逸提》九一）
Obtaining an overly large robe after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the robe down to size before confessing the offense. (Pc 92)	為自己使用而製作——或令其被製作——過大的袈裟後而獲得之，是《波逸提》罪，須在懺悔罪行前將該袈裟裁剪至合適尺寸。（《波逸提》九二）

Food	食物
Eating any of the five staple foods that a lay person has offered as the result of a bhikkhunī’s prompting—unless the lay person was already planning to offer the food before her prompting—is a pācittiya offense. (Pc 29)	食用在家人因比丘尼的勸導而供養五種主食之任一種——除非該在家人在比丘尼勸導前已計劃供養該食物——是《波逸提》罪。（《波逸提》二九）
Eating food obtained from the same public alms center two days running—without leaving in the interim—unless one is too ill to leave the center, is a pācittiya offense. (Pc 31)	連續兩天從同一公共施捨中心獲得食物並食用之，且期間未離開——除非病重無法離開該中心——是《波逸提》罪。（《波逸提》三一）
Eating a meal to which four or more individual bhikkhus have been specifically invited—except on special occasions—is a pācittiya offense. (Pc 32)	除特殊場合外，食用四位或四位以上被特定邀請的比丘的餐食，是《波逸提》罪。（《波逸提》三二）
Eating a meal before going to another meal to which one was invited, or accepting an invitation to one meal and eating elsewhere instead, is a pācittiya offense except when one is ill or during the time of giving cloth or making robes. (Pc 33)	在赴受邀請的另一餐食之前先用餐食，或接受一頓餐食的邀請卻在別處用餐，是《波逸提》罪，但生病或者給予布料或製作袈裟時除外。（《波逸提》三三）
Accepting more than three bowlfuls of food that the donors prepared for their own use as presents or as provisions for a journey is a pācittiya offense. (Pc 34)	接受布施者為他們自己準備的、超過三缽的食物作為禮物或旅途補給，是《波逸提》罪。（《波逸提》三四）
Eating staple or non-staple food that is not left-over, after having earlier in the day finished a meal during which one turned down an offer to eat further staple food, is a pācittiya offense. (Pc 35)	如果在當天早些時候已經吃過一頓餐食，並且在該餐中拒絕了食用更多主食的供養，之後又食用非剩菜的主食或副食，是《波逸提》罪。（《波逸提》三五）
Eating staple or non-staple food in the period from noon till the next dawn is a pācittiya offense. (Pc 37)	從中午至隔天黎明[明相]期間食用主食或副食，是《波逸提》罪。（《波逸提》三七）
Eating food that a bhikkhu—oneself or another—formally received on a previous day is a pācittiya offense. (Pc 38)	食用比丘（無論是自己或他人）前一天正式接受的食物，是《波逸提》罪。（《波逸提》三八）
Eating finer staple foods, after having asked for them for one’s own sake—except when ill—is a pācittiya offense. (Pc 39)	除生病外，食用為自己要求的較精緻主食，是《波逸提》罪。（《波逸提》三九）
Eating food that has not been formally given is a pācittiya offense. (Pc 40)	食用未經正式給予的食物，是《波逸提》罪。（《波逸提》四十）
Eating staple or non-staple food, after having accepted it from the hand of an unrelated bhikkhunī in a village area, is a pāṭidesanīya offense. (Pd 1)	在村莊地區，從無血緣關係的比丘尼手中接受主食或副食後食用之，是《應悔過》罪。（《應悔過》一）
Eating staple food accepted at a meal to which one has been invited and where a bhikkhunī has given directions, based on favoritism, as to which bhikkhu should get which food, and none of the bhikkhus have dismissed her, is a pāṭidesanīya offense. (Pd 2)	在受邀請的餐食上，比丘尼出於偏愛，指示哪位比丘應該得到哪一種食物，且沒有比丘開口請她離開，那麼食用接受的主食是《應悔過》罪。（《應悔過》二）
Eating staple or non-staple food, after accepting it—when one is neither ill nor invited—at the home of a family formally designated as “in training,” is a pāṭidesanīya offense. (Pd 3)	在既非生病也非受邀請的情況下，在被正式指定為「學家」的家中接受主食或副食後並食用之，是《應悔過》罪。（《應悔過》三）
Eating an unannounced gift of staple or non-staple food after accepting it in a dangerous wilderness abode when one is not ill is a pāṭidesanīya offense. (Pd 4)	在危險的林野住所中，接受事先未告知的主食或副食的布施後，在未生病的情況下食用之，是《應悔過》罪。（《應悔過》四）

Lodgings	住所
Building a plastered hut—or having it built— without a sponsor, destined for one’s own use, without having obtained the Community’s approval, is a saṅghādisesa offense. Building a plastered hut—or having it built—without a sponsor, destined for one’s own use, exceeding the standard measurements, is also a saṅghādisesa offense. (Sg 6)	沒有資助者，專供自己使用，沒有獲得僧團批准，建造抹灰小屋，或令其被建造，是《僧殘》罪。沒有資助者，專供自己使用，超出標準尺寸，建造抹灰小屋，或令其被建造，也是《僧殘》罪。（《僧殘》六）
Building a hut with a sponsor—or having it built—destined for one’s own use, without having obtained the Community’s approval, is a saṅghādisesa offense. (Sg 7)	專供自己使用，沒有獲得僧團批准，有資助者建造小屋，或令其被建造，是《僧殘》罪。（《僧殘》七）
When a bhikkhu is building or repairing a large dwelling for his own use, using resources donated by another, he may not reinforce the window or door frames with more than three layers of roofing material or plaster. To exceed this is a pācittiya offense. (Pc 19)	比丘用他人布施的資源為自己建造或修繕大住所時，加固門窗框時，不得使用超過三層屋頂材料或灰泥。超過此限者是《波逸提》罪。（《波逸提》十九）
Obtaining a bed or bench with legs longer than eight sugata fingerbreadths after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the legs down before confessing the offense. (Pc 87)	為自己使用而製作——或令其被製作——腳長超過八個善逝指寬的床或凳子後並獲得之，是《波逸提》罪，須在懺悔罪行前將腳鋸短。（《波逸提》八七）
Obtaining a bed or bench stuffed with cotton down after making it—or having it made—for one’s own use is a pācittiya offense requiring that one remove the stuffing before confessing the offense. (Pc 88)	為自己使用而製作——或令其被製作——用棉絨填充的床或凳子後並獲得之，是《波逸提》罪，須在懺悔罪行前移除填充物。（《波逸提》八八）

Medicine	醫藥
Keeping any of the five tonics—ghee, fresh butter, oil, honey, or sugar/molasses—for more than seven days, unless one determines to use them only externally, is a nissaggiya pācittiya offense. (NP 23)	將五種補品——酥油、新鮮奶油、油、蜂蜜或糖/糖蜜——中的任何一種存放超過七天，除非決意僅用於外用，否則是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二三）
When a supporter has made an offer to supply medicines to the Community: Asking him/her for medicine outside of the terms of the offer when one is not ill is a pācittiya offense. (Pc 47)	當支持者提出向僧團提供醫藥時：當自己無病卻在其承諾範圍之外向其索要醫藥，是《波逸提》罪。（《波逸提》四七）

Money	金錢
When a fund for one’s individual use has been set up with a steward, obtaining an article from the fund as a result of having prompted the steward more than the allowable number of times is a nissaggiya pācittiya offense. (NP 10)	當設立了供自己個人使用的資金並指定了淨人時，因催促淨人的次數超過了允許的次數，而從資金獲得物品，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十）
Accepting gold or money, having someone else accept it, or consenting to its being placed down as a gift for oneself, is a nissaggiya pācittiya offense. (NP 18)	接受黃金或金錢，讓他人接受，或同意其作為給自己的布施而被放置，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十八）
Obtaining gold or money through trade is a nissaggiya pācittiya offense. (NP 19)	透過交易獲取黃金或金錢是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十九）

Bowls and other requisites	缽及其他必需品
Carrying wool that has not been made into cloth or yarn for more than three yojanas is a nissaggiya pācittiya offense. (NP 16)	攜帶未製成布料或紗線的羊毛超過三由旬的距離，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》十六）
Keeping an alms bowl for more than ten days without determining it for use or placing it under shared ownership is a nissaggiya pācittiya offense. (NP 21)	未經決意使用或置於共享所有權之下，將缽存放超過十天，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二一）
Asking for and receiving a new alms bowl when one’s current bowl is not beyond repair is a nissaggiya pācittiya offense. (NP 22)	如果自己目前的缽並非無法修復，卻又向人索取並接受了新的缽，是《尼薩耆波逸提》（《捨墮》）罪。（《捨墮》二二）
Obtaining a needle box made of bone, ivory, or horn after making it—or having it made—for one’s own use is a pācittiya offense requiring that one break the box before confessing the offense. (Pc 86)	為自己使用而製作——或令其被製作——用骨頭、象牙或角製成的針盒後而獲得之，是《波逸提》罪，須在懺悔罪行前將該盒打碎。（《波逸提》八六）

Communal Harmony	和合僧
To persist—after the third proclamation of a formal rebuke in the Community—in trying to form a schismatic group or in taking up a position that can lead to schism is a saṅghādisesa offense. (Sg 10)	在僧團中正式訶責的第三次羯磨文之後，仍執意試圖組成分裂團體或採取可能導致分裂的立場，是《僧殘》罪。（《僧殘》十）
To persist—after the third proclamation of a formal rebuke in the Community—in supporting a potential schismatic is a saṅghādisesa offense. (Sg 11)	在僧團中正式訶責的第三次羯磨文之後，仍執意支持潛在的破和合僧者，是《僧殘》罪。（《僧殘》十一）
To persist—after the third proclamation of a formal rebuke in the Community—in being difficult to admonish is a saṅghādisesa offense. (Sg 12)	在僧團中正式訶責的第三次羯磨文之後，仍堅持難以教誡，是《僧殘》罪。（《僧殘》十二）
To persist—after the third proclamation of a formal rebuke in the Community—in criticizing a banishment transaction performed against oneself is a saṅghādisesa offense. (Sg 13)	在僧團中正式訶責的第三次羯磨文之後，仍堅持批評針對自己執行的驅出羯磨，是《僧殘》罪。（《僧殘》十三）
When a trustworthy female lay follower accuses a bhikkhu of having committed a pārājika, saṅghādisesa, or pācittiya offense while sitting alone with a woman in a private, secluded place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done. (Ay 1)	當值得信賴的女在家人指控比丘在與一名女人於私密、僻靜之處單獨坐時犯了《波羅夷》、《僧殘》或《波逸提》罪，僧團應調查此指控，並根據比丘所承認的行為予以處置之。（《不定》一）
When a trustworthy female lay follower accuses a bhikkhu of having committed a saṅghādisesa or pācittiya offense while sitting alone with a woman in an unsecluded but private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done. (Ay 2)	當值得信賴的女在家人指控比丘在與一名女人於非僻靜但私密之處單獨坐時犯了《僧殘》或《波逸提》罪，僧團應調查此指控，並根據比丘所承認的行為予以處置之。（《不定》二）
Telling an unordained person of another bhikkhu’s serious offense—unless one is authorized by the Community to do so—is a pācittiya offense. (Pc 9)	除非得到僧團的授權如此做，否則向未受具足戒者透露另一位比丘的嚴重罪行是《波逸提》罪。（《波逸提》九）
Persistently replying evasively or keeping silent in order to conceal one’s own offenses when being questioned in a meeting of the Community—after a formal charge of evasive speech or being frustrating has been brought against one—is a pācittiya offense. (Pc 12)	於僧團會議上被質問時，在已被正式指控為迴避言論或令人感到挫折後，仍堅持含糊其辭地回答或保持沉默以掩蓋自己的罪行，是《波逸提》罪。（《波逸提》十二）
If a Community official is innocent of bias: Criticizing him within earshot of another bhikkhu is a pācittiya offense. (Pc 13)	如果僧團執事沒有偏見：在另一位比丘聽力可及範圍內批評他，是《波逸提》罪。（《波逸提》十三）
When one has set a bed, bench, mattress, or stool belonging to the Community out in the open: Leaving its immediate vicinity without putting it away, arranging to have it put away, or taking leave is a pācittiya offense. (Pc 14)	將屬於僧團的床、長凳、床墊或凳子放置在露天場所時：離開其附近而未將其收起來、安排其被收起來，或告別，是《波逸提》罪。（《波逸提》十四）
When one has spread bedding out in a dwelling belonging to the Community: Departing from the monastery without putting it away, arranging to have it put away, or taking leave is a pācittiya offense. (Pc 15)	在屬於僧團的住所內鋪好寢具後：離開寺院而未將其收起來、安排其被收起來，或告別，是《波逸提》罪。（《波逸提》十五）

(未完待續)