犍度

INTRODUCTION	緒論
The Khandhakas	犍度
The Khandhakas—literally, “Collections”—form the second major portion of the Vinaya Piṭaka, following the Sutta Vibhaṅga and preceding the Parivāra. There are 22 Khandhakas in all, divided into two groups: the Mahāvagga (Mv.), or Great Chapter, composed of ten Khandhakas; and the Cullavagga (Cv.), or Lesser Chapter, composed of twelve. Each Khandhaka is loosely organized around a major topic, with minor topics inserted in a fairly haphazard fashion. The major topics are these:	《犍度》—字面意思是「收集」—構成《律藏》的第二大部分，位於《經分別》之後、《附隨》之前。共有22個《犍度》，分為兩組：Mahāvagga（Mv.），大品，由10個《犍度》組成；Cullavagga（Cv.），小品，由12個《犍度》組成。每個《犍度》都圍繞著一個主要主題鬆散地組織起來，次要主題則以相當隨意的方式穿插其中。主要主題如下：
Mv.I—Ordination	《大品》.一—受具足戒
Mv.II—Uposatha	《大品》.二—布薩
Mv.III—Rains-residence	《大品》.三—雨安居
Mv.IV—Invitation	《大品》.四—自恣
Mv.V—Footwear	《大品》.五—鞋類
Mv.VI—Medicine	《大品》.六—醫藥
Mv.VII—Kaṭhina	《大品》.七—功德衣
Mv.VIII—Robe-cloth	《大品》.八—袈裟布
Mv.IX—Principles for Community Transactions	《大品》.九—僧團羯磨原則
Mv.X—Unanimity in the Community	《大品》.十—僧團和合一致

Cv.I—Disciplinary Transactions	《小品》.一—治罪羯磨
Cv.II—Penance & Probation	《小品》.二—贖罪(摩那埵) & 別住(波利婆沙)
Cv.III—Imposing Penance & Probation	《小品》.三—施加贖罪(摩那埵) & 別住(波利婆沙)
Cv.IV—Settling Issues	《小品》.四—滅諍
Cv.V—Miscellany	《小品》.五—雜項
Cv.VI—Lodgings	《小品》.六—住宿
Cv.VII—Schism	《小品》.七—分裂
Cv.VIII—Protocols	《小品》.八—行儀
Cv.IX—Canceling the Pāṭimokkha	《小品》.九—取消《波羅提木叉》
Cv.X—Bhikkhunīs	《小品》.十—比丘尼
Cv.XI—The First Council	《小品》.十一—第一次結集
Cv.XII—The Second Council	《小品》.十二—第二次結集

Aside from their opening and closing narratives, there seems little overall plan to the Khandhakas’ arrangement. The first Khandhaka opens with a narrative of the events beginning with the Buddha’s Awakening; continuing through the conversion of his two major disciples, Vens. Sāriputta and Moggallāna; and concluding with the Buddha’s authorization of the Saṅgha to accept new members into its fold.	除了開頭和結尾的敘述之外，《犍度》的整體結構似乎並無太多規劃。第一部《犍度》以佛陀覺悟的敘述開篇，接著講述了佛陀兩位主要弟子舍利弗尊者和目犍連尊者的皈依，最後以佛陀授權僧團接納新成員而告終。
The account of the Awakening and the Buddha’s success in leading others to Awakening establishes his legitimacy as a lawgiver, the source of all the rules the Khandhakas contain.	覺悟的記載以及佛陀成功引導他人覺悟的事蹟，確立了他作為立法者的合法性，也是《犍度》中所包含的一切戒條的來源。
The story of the conversion of the two major disciples establishes two principles: The awakening of the Dhamma Eye in Ven. Sāriputta shows that the path to Awakening can be successfully taught outside of the Buddha’s presence, using words other than the Buddha’s own; the awakening of the Dhamma Eye in Ven. Moggallāna shows that the path to Awakening can be successfully taught by disciples who have not even met the Buddha. These two principles indicate that the path to Awakening did not necessarily depend on personal contact with the Buddha, and that it can thus be legitimately and effectively taught in times and places such as ours, far removed from his physical presence.	兩位主要弟子的皈依故事確立了兩個原則：舍利弗尊者法眼的覺悟表明，即使佛陀不在場，使用佛陀自己以外的言語，也能成功地傳授覺悟之道；目犍連尊者法眼的覺悟表明，即使弟子從未遇見過佛陀，也能成功地傳授覺悟之道。這兩個原則顯示，覺悟之道並非必然依賴於與佛陀的直接個人接觸，因此，即使在遠離佛陀色身存在的時代和地點，例如我們當今所處的時代和地點，也能合法有效地傳授覺悟之道。
The story of the Buddha’s authorizing the Saṅgha to accept new members establishes the legitimacy of each new bhikkhu accepted in line with the prescribed pattern. The Saṅgha that has accepted him owes its status to an allowance coming from the Buddha, and his preceptor belongs to a lineage stretching back to the Buddha himself.	佛陀授權僧伽接納新成員的故事，確立了每一位依照既定模式接納的新比丘的合法性。接納他的僧伽之所以能獲得這一地位，是因為來自佛陀的許可，而他的戒師則傳承自佛陀本人。
In this way, the opening narratives establish the legitimacy of the Bhikkhu Saṅgha and of the training for the bhikkhus as embodied in the Khandhakas and the Vinaya as a whole.	透過這種方式，開頭的敘述確立了比丘僧伽的合法性，以及比丘訓練的合法性，這種合法性體現在《犍度》和整個《律藏》中。
As for the closing narratives, both the Mahāvagga and Cullavagga end with accounts that juxtapose misbehaving city bhikkhus with well-behaved wilderness bhikkhus. The placement of these accounts seems intended to make a point: that the survival of the Dhamma-Vinaya will depend on bhikkhus who practice in the wilderness. This is in keeping with a passage from the discourses (AN 7:21) that “as long as the bhikkhus see their own benefit in wilderness dwellings, their growth can be expected, not their decline.”	至於結尾的敘述，《大品》和《小品》都以對比城鎮行為不端的比丘和行為良好的林野比丘的記載作為結尾。這些記載的放置似乎意在強調一個觀點：法與律的存續將取決於在林野修行的比丘。這與經文（《增支部》7:21經）中的一段話相符：「只要比丘們見到在林野居處對他們自身有益，他們的增長是可預期的，而非衰落。」
Between these framing narratives, however, the Khandhakas seem randomly ordered, and the internal arrangement of individual Khandhakas is often even more haphazard. This lack of clear organization creates a problem for any bhikkhu who wants to train by the Khandhaka rules, as rules related in practice are often scattered in widely different spots of the text. The purpose of this volume is to bring related rules together in a coherent way that will make them easier to understand and put into practice.	然而，在這些框架敘事之間，《犍度》的順序似乎雜亂無章，而單一《犍度》內部的安排更是如此。這種缺乏清晰的組織性，為任何想要按照《犍度》戒條訓練的比丘都帶來了問題，因為修行中相關的戒條往往散落在文本的截然不同的位置。本冊的目的在於將相關的戒條以一種連貫的方式匯集在一起，使之更容易理解和付諸於實踐。

Format

格式

Topically, the rules in the Khandhakas fall into three major categories, dealing with (1) general issues, (2) Community transactions, and (3) relations between bhikkhus and their co-religionists, i.e., bhikkhunīs and novices. To reflect these categories, this volume is organized into the same three parts. Each part is further divided into chapters, with each chapter devoted to a particular topic. With one exception (Chapter 9), each chapter falls into two sections: translations of the rules related to that topic, preceded by an explanatory discussion. The discussion provides an overview of the topic of the chapter, explaining the individual rules related to the topic, at the same time showing the relationships among the rules. Its purpose is to provide an understanding of the rules sufficient for any bhikkhu who wants to live by them. The rule translations are included to show the raw material from the Canon on which the discussion is based. As for Chapter 9, its topic—the protocols—is contained in detailed rules requiring little discussion, so its format is that of rule translations with brief annotations.

從主題來看，《犍度》的戒條可分為三大類，分別涉及：（1）一般議題；（2）僧團羯磨；（3）比丘與其同宗教者（即比丘尼和沙彌）之間的關係。為體現這三大類，本冊也分為同樣三個部分。每個部分又分為若干章節，每章專門探討一個特定主題。除了一個例外（第九章），每章分為兩部分：首先是解釋性討論，接著是與該主題相關的戒條翻譯。討論部分概述了該章的主題，解釋了與該主題相關的個別戒條，同時闡明了戒條之間的相互關係。其目的是使任何想要遵循戒條而生活的比丘都能充分理解戒條。戒條翻譯的收錄旨在展示討論所依據的《聖典》原文。至於第九章，其主題——行儀——包含在詳細的戒條中，無需過多討論，因此其格式是戒條翻譯並附有簡短的註解。

Rules	戒條
Formally, the rules in the Khandhakas are of three sorts: prohibitions, allowances, and directives. Most of the directives are de facto prohibitions: If a bhikkhu does not do as directed, he incurs a penalty. However, some of the directives—such as the protocols (Chapter 9) and the directions on how not to wear one’s robes—give more room for leeway. If a bhikkhu has good reason to deviate from them, he incurs no penalty in doing so. The penalty applies only when he deviates from them out of disrespect. Throughout this volume, the reader should assume all directives to be de facto prohibitions unless otherwise noted.	從形式上看，《犍度》中的戒條分為三類：禁止、許可和指示。大多數指示實際上是禁止：比丘若不遵從指示，將受到懲罰。然而，有些指示——例如行儀（第九章）和關於如何避免錯誤地穿著袈裟的指示——則給予了更大的迴旋餘地。如果比丘有好理由偏離這些指示，則這樣做不會受到懲罰。只有當比丘出於不敬而偏離這些指示時，才會受到懲罰。除非另有說明，否則在本冊中，讀者應假定所有指示實際上都是禁止。
In terms of their seriousness, the vast majority of rules in the Khandhakas involve dukkaṭas (offenses of wrong doing), with a small number of thullaccayas (grave offenses) scattered among them. The text makes occasional references to the rules in the Pāṭimokkha, and—as anyone who has read BMC1 will have noted—these references play an important role in determining the range of those rules. In this volume, where the seriousness of a particular offense is not mentioned, the reader should assume it to be a dukkaṭa. Other grades of offenses will be specifically noted.	就嚴重程度而言，《犍度》中的絕大多數戒條都屬於《突吉羅》（惡作罪），其中穿插著少量《偷蘭遮》（重罪）。文本中偶爾會提及《波羅提木叉》中的戒條，而任何讀過《佛教比丘戒律第一冊》的人都會注意到，這些提及對於確定戒條的範圍起著重要作用。在本冊中，如果未明確指出某項罪行的嚴重程度，讀者應假定其為《突吉羅》。其他等級的罪行將會特別註明。
In most cases, the citations in the Rules section of each chapter are straight translations from the Canon. However, there are passages—especially among the directives—where a straight translation would prove unduly long and repetitive, adding nothing to the discussion, so I have simply given a synopsis of the main points in the passage. For procedures and transaction statements (kamma-vācā) used in Community transactions (saṅgha-kamma), I have simply noted the chapter and section number where these passages can be found in The Book of Discipline (BD). Frequently-used transaction statements are provided in the Appendices. Passages where my translation differs from that in BD are marked with a (§).	大多數情況下，各章的「戒條」部分的引文均直接譯自《聖典》。然而，有些段落——尤其是在指示部分——如果直接翻譯會過於冗長重複，對討論並無助，因此我僅對段落要點進行了概括。對於僧伽羯磨（saṅgha-kamma）中使用的程序和羯磨文（kamma-vācā），我只標註了這些段落在《戒律書》（BD）中的章節和節號。常用羯磨文列於附錄。我的譯文與《戒律書》譯文不同的段落以（§）標示。
A few of the passages in the Rules sections are not mentioned in their respective discussions. In most cases, this is because these rules are discussed elsewhere, either in BMC1 or in this volume. However, there are also cases where a particular rule or transaction developed over time. For instance, Mv.I shows that the procedures for Acceptance—the Community transaction whereby new members are admitted to the Saṅgha—underwent many changes in response to incidents before achieving their final form. In cases like this, the text-locations of the earlier forms of the rules and transaction patterns are cited in the Rules section, but only the final forms are translated and discussed. Rules in Cv.X that affect only the bhikkhunīs and not the bhikkhus are best understood in the context of the Bhikkhunī Pāṭimokkha, and so are not translated or discussed here.	「戒條」部份中的一些段落在其各自的討論中並未提及。大多數情況下，這是因為這些戒條在其他地方已有討論，若非在《佛教比丘戒律第一冊》中，就是在本冊中。然而，也存在某一特定戒條或羯磨隨著時間推移而發展演變的情況。例如，《大品》.一表明，受具足戒的程序——即新成員被接納加入僧伽的僧團羯磨——在最終定型之前，因各種事件而經歷了多次修改。對於此類情況，「戒條」部份會引用早期戒條形式和羯磨模式的文字位置，但僅翻譯和討論最終形式。《小品》.十中僅影響比丘尼而非比丘的戒條，最好結合比丘尼《波羅提木叉》來理解，因此此處不作翻譯或討論。

Discussions	討論
Unlike its treatment of the Pāṭimokkha rules, the Canon does not provide word-commentaries for the Khandhaka rules. And, although it does provide an origin story for each rule, there are unfortunately very few cases where the story actually helps to explain the rule. In some cases, the origin story is terse, adding little information to what is in the rule. In others, the origin story is extremely long (the English translation of the origin story to the first rule in Mv.I takes up 51 pages in BD) and yet has very little to do with the rule it introduces. For instance, the origin story to the rule permitting bhikkhus to accept gifts of robe-cloth from lay donors tells the life story of Jīvaka Komārabhacca, the first lay person to give such a gift to the Buddha. Although Jīvaka’s story is fascinating in and of itself, providing many interesting insights into attitudes in the early Saṅgha, it is largely irrelevant to the rule at hand.	與《波羅提木叉》戒條的處理不同，《聖典》並未對《犍度》戒條提供文字註釋。而且，儘管每條戒條都有其起源故事，但遺憾的是，這些故事真正有助於解釋戒條的情況卻寥寥無幾。有些起源故事過於簡略，對戒條本身的內容幾乎沒有補充。另一些起源故事則極為冗長（《大品》.一中第一條戒條的起源故事的英文翻譯在《戒律書》中佔了51頁），卻與它所引出的戒條幾乎毫無關聯。例如，允許比丘接受在家施主布施袈裟布的戒條起源故事，講述了耆婆（Jīvaka Komārabhacca）的生平，他是第一位向佛陀布施的在家人。雖然耆婆的故事本身引人入勝，為我們了解早期僧團的態度提供了許多有趣的視角，但它與該戒條本身幾乎毫無關聯。
Thus the primary way the discussions use the Canon in helping to explain the rules is by placing each rule in connection to those related to it. From this placement one may gain a picture of how the rules fit into a coherent whole.	因此，討論中運用《聖典》來幫助解釋戒條的主要方式，是將每條戒條與其相關的戒條連結起來。透過這種聯繫，可以了解這些戒條如何構成一個連貫的整體。
Given this picture, it is then possible to add explanatory material from other sources. These sources include Buddhaghosa’s Commentary to the Vinaya (the Samanta-pāsādikā), two sub-commentaries (Sāriputta’s Sārattha-dīpanī and Kassapa’s Vimati-vinodanī), two Thai Vinaya guides (the Pubbasikkhā-vaṇṇanā and Prince Vajirañāṇa’s Vinaya-mukha), and—occasionally—oral traditions concerning the rules. Very few scholars have written on the Khandhakas of other early Buddhist schools, so references in this volume to other early Buddhist canons are rare. As in BMC1, I give preference to the earlier Theravādin sources when these conflict with later ones, but I do so with a strong sense of respect for the later sources, and without implying that my interpretation of the Canon is the only one valid. There is always a danger in being too independent in interpreting the tradition, in that strongly held opinions can lead to disharmony in the Community. Thus, even in instances where I think the later sources misunderstand the Canon, I have tried to give a faithful account of their positions—sometimes in great detail—so that those who wish to take those sources as their authority, or who wish to live harmoniously in Communities that do, may still use this book as a guide.	基於此，然後就可以加入從其他來源的解釋性資料。這些來源包括佛音對律藏的《義註》（《一切善見》 Samanta-pāsādikā ）、兩部複註（舍利弗 Sāriputta 的《闡明實義》 Sārattha-dīpanī 和迦葉 Kassapa 的《除疑》 Vimati-vinodanī ）、兩部泰文律藏導論（ Pubbasikkhā-vaṇṇanā 以及 Vajirañāṇa 王子的《戒律入口》 Vinaya-mukha ），以及——偶爾——有關戒條的口說傳統。很少有學者書寫其他早期佛教部派的《犍度》，因此本冊中對其他早期佛教經典的引用也很少。與《佛教比丘戒律第一冊》一樣，當早期上座部的來源與後期來源相衝突時，我偏好早期上座部的來源，但我這樣做時仍對後期來源抱有極大的尊重，並且並不暗示我對《聖典》的解讀是唯一有效的。在詮釋傳統時，過於獨立總是存在風險，因為強烈固執己見可能會導致僧團內部的不和諧。因此，即使在我認為後期來源對《聖典》有所誤解的情況下，我也力求忠實地呈現它們的立場——有時甚至非常詳盡——以便那些希望以這些來源為權威，或希望在以這些來源為權威的僧團中和諧共住生活的人，仍然可以將本冊作為指導。
And—again, as in BMC1—I have tried to include whatever seems most worth knowing for the bhikkhu who aims at using the Khandhaka rules to foster the qualities of discipline in his life—so as to help train his mind and live in peace with his fellow bhikkhus—and for anyone who wants to support and encourage the bhikkhus in that aim.	再次，如同在《佛教比丘戒律第一冊》中一樣，我嘗試將那些對於旨在運用《犍度》戒條來培養其生活中自律品質的比丘來說最值得了解的內容納入其中——以便幫助訓練他的心，並與他的比丘同儕們和平共住生活——以及對於任何想要支持和鼓勵比丘們實現這一目標的人。