序言

THIS VOLUME is the first in a two-volume book that attempts to give an organized, detailed account of the Vinaya training rules and the traditions that have grown up around them. The Pāṭimokkha training rules as explained in the Sutta Vibhaṅga are the topic of the first volume; the rules found in the Khandhakas, the topic of the second. The book as a whole is aimed primarily at those whose lives are affected by the rules—bhikkhus who live by them, and other people who have dealings with the bhikkhus—so that they will be able to find gathered in one location as much essential information as possible on just what the rules do and do not entail. Students of Early Buddhism, Theravādin history, or contemporary Theravādin issues should also find this book interesting, as should anyone who is serious about the practice of the Dhamma and wants to see how the Buddha worked out the ramifications of Dhamma practice in daily life.	本册是两册书中的第一册，试图对戒律学处以及围绕这些戒条形成的传统进行有条理、详细的描述。《经分别》中所解释的《波罗提木叉》学处是第一册的主题；第二册主题的是《犍度》中的戒条。整本书主要针对那些生活受到戒律影响的人——遵守戒律的比丘，以及其他与比丘打交道的人——以便他们能够在一个地方找到尽可能多的必要讯息，关于戒条涉及什么和不涉及什么。研究早期佛教、上座部历史或当代上座部议题的学生也会发现这本书很有趣，任何认真修行佛法，并想了解佛陀如何阐述在日常生活中佛法修行果报的人也会如此发现。
The amount of information offered here is both the book’s strength and its weakness. On the one hand, it encompasses material that in some cases is otherwise unavailable in English or even in romanized Pali, and should be sufficient to serve as a life-long companion to any bhikkhu who seriously wants to benefit from the precise and thorough training the rules have to offer. On the other hand, the sheer size of the book and the mass of details to be remembered might prove daunting or discouraging to anyone just embarking on the bhikkhu’s life.	这里提供的资讯量既是本书的优点，也是它的缺点。一方面，它包含了在某些情况下无法用英文甚至罗马化巴利文获得的材料，并且应该足以作为任何认真希望从戒条能提供的精确而彻底的修行训练中受益的比丘的终生伴侣。另一方面，这本书的庞大篇幅和需要记住的大量细节可能会让任何刚开始比丘生活的人感到害怕或沮丧。
To overcome this drawback, I have tried to organize the material in as clear-cut a manner as possible. In particular, in volume one I have analyzed each rule into its component factors so as to show not only the rule’s precise range but also how it connects to the general pattern of mindfully analyzing one’s own actions in terms of such factors as intention, perception, object, effort, and result—a system that plays an important role in the training of the mind. In volume two, I have gathered rules by subject so as to give a clear sense of how rules scattered randomly in the texts actually relate to one another in a coherent way.	为了克服这个缺点，我尝试以尽可能明确的方式组织材料。特别是，在第一册中，我将每条戒条分析为其组成因素，以便不仅显示该戒条的精确范围，而且还显示它如何与正念地分析自己行动的一般模式连结起来，根据意图(intention)、感知(perception)、对象(object)、努力(effort)和结果(result)等因素——一个在心智训练中发挥重要作用的系统。在第二册中，我按主题收集了戒条，以便清楚地了解文本中随机散布的戒条实际上如何以连贯的方式相互关联。
Secondly, in volume one I have provided short summaries for the Pāṭimokkha rules and have gathered them, organized by topic, in the Rule Index at the back of the volume. If you are new to the subject of Buddhist monastic discipline, I suggest that you read the Rule Index first, to grasp the gist of the main rules and their relationship to the Buddhist path, before going on to the more detailed discussions in the body of the book. This should help you keep the general purpose of the rules in mind, and keep you from getting lost in the mass of details.	其次，在第一册中，我对《波罗提木叉》戒条进行了简短的总结，并将它们按主题组织起来，放在本册最后的戒条索引中。如果您对佛教修道戒律这个主题不熟悉，我建议您先阅读戒条索引，以掌握主要戒条的要旨及其与佛教修道的关系，然后再继续阅读本书正文中更详细的讨论。这应该可以帮助您牢记戒条的一般目的，并防止您迷失在大量细节中。
I am indebted to the many people who helped directly and indirectly in the writing of this book. Phra Ajaan Fuang Jotiko (Phra Khru Ñāṇavisitth) and Phra Ajaan Thawng Candasiri (Phra Ñāṇavisitth), my first teachers in Vinaya, gave me a thorough grounding in the subject. Ven. Brahmavaṁso Bhikkhu gave many hours of his time to writing detailed criticisms of early versions of the manuscript for the first edition of volume one, forcing me to deepen my knowledge and sharpen my presentation of the topic. As the manuscript of the first edition of that volume approached its final form, Ven. Phra Ñāṇavarodom, Bhikkhu Bodhi, Thiradhammo Bhikkhu, Amaro Bhikkhu, Suviro Bhikkhu, Bill Weir, and Doris Weir all read copies of it and offered valuable suggestions for improvement.	我要感谢许多在本书写作过程中直接或间接提供帮助的人。我最初戒律老师们阿姜Fuang Jotiko（Phra Khru Ñāṇavisitth）和阿姜Thawng Candasiri（Phra Ñāṇavisitth）给了我在这主题的全面基础。尊者Brahmavaṁso比丘花了很多时间对第一册第一版的手稿早期版本进行详细的批评，迫使我加深我的知识并提升我对这个主题的表达。当该书第一版的手稿接近最终形式时，尊者Phra Ñāṇavarodom、比丘Bodhi、Thiradhammo比丘、Amaro比丘、Suviro比丘、Bill Weir 和 Doris Weir 都阅读了该书的副本，并提出了宝贵的改进建议。
In the original conception of this book I planned only one volume, explaining the Pāṭimokkha rules. However, in 1997, Phra Ajaan Suwat Suvaco (Phra Bodhidhammācariya Thera) convinced me that my work would not be complete until I had added the second volume, on the Khandhaka rules, as well. In the course of researching that volume, I had the opportunity to deepen my knowledge not only of the Khandhakas but also of areas in the Sutta Vibhaṅga that I had previously overlooked or misapprehended. Thus was born the idea for the current revision. My aim in carrying it out has been twofold, both to correct errors and deficiencies in the first edition and to shape the two volumes into a more coherent whole. This second aim has involved reorganizing the material and adopting a more consistent and accurate translation scheme for technical terms. The revision was given added impetus from the questions I received from my students during Vinaya classes here at the monastery, and from a series of critiques and questions I received from bhikkhus in other locations. In addition to critiques from an anonymous group of bhikkhus in Sri Lanka, I also received critiques from Ven. Jotipālo Bhikkhu, Brahmavaṁso Bhikkhu, Brahmāli Bhikkhu, and the late Paññāvuḍḍho Bhikkhu on volume one, and an extended critique from Ven. Bhikkhu Ñāṇatusita on volume two. All of these critiques, even in the many areas in which I disagreed with them, have helped sharpen the focus of the book and made the presentation more accurate and complete. I am grateful for the time that my fellow bhikkhus have devoted to making this work more useful and reliable. Many lay people have provided help as well, in particular Thomas Patton, who provided references to the Burmese edition of the Canon, and Olivia Vaz and V.A. Ospovat, who helped with the proofreading. I, of course, remain responsible for any errors it may still contain.	在这本书的最初构想中，我只计划了一册，解释《波罗提木叉》戒条。然而，在 1997 年，Phra Ajaan Suwat Suvaco (Phra Bodhidhammācariya Thera) 说服我，除非我也加入了关于《犍度》戒条的第二册，否则我的工作不会完整。在研究该册的过程中，我不仅有机会加深对《犍度》的了解，而且加深了对《经分别》中我以前忽略或误解的领域的了解。目前修订版的想法由此诞生。我这样做的目的是双重的，一是纠正第一版的错误和缺陷，二是让两册成为一个更连贯的整体。第二个目标涉及重新组织材料并采用更一致和准确的技术术语翻译方案。我在本寺院戒律课上从学生那里收到的问题，以及从其他地方的比丘们那里收到的一系列批评和问题，为这次修订提供了更多动力。除了来自斯里兰卡匿名比丘团体的批评之外，我还收到了来自尊者Jotipālo比丘、Brahmavaṁso比丘、Brahmāli比丘和已故的Paññāvuḍḍho比丘关于第一册的批评，以及来自尊者比丘Ñāṇatusita关于第二册的延续批评。所有这些批评，即使在许多领域我不同意他们，都有助于明确本书的重点，并使本书的呈现更加准确和完整。我很感激我的比丘同侪们投入的时间，使这部作品变得更加有用和可靠。许多在家人也提供了帮助，特别是Thomas Patton，他提供了缅甸版《圣典》的参考资料，以及Olivia Vaz和V.A. Ospovat帮助校对。当然，我仍然对其可能包含的任何错误负责。
For anyone familiar with the first edition of this book, the most obvious change will be the book’s increased size. This is the result of a felt need to make its coverage more comprehensive. In the first instance, this has meant providing a more detailed account of the material in the Canon and commentaries. This in turn has uncovered more points where the commentaries conflict with the Canon, all of which required determining what seemed to be the most correct interpretation of the points in question. I have also found it necessary to take into account the variant readings found in the four major editions of the Canon: Thai, Sri Lankan, Burmese, and European PTS. In the first edition of this book I limited my attention to the Thai edition, but I have since come to realize the need to sift through all four editions to find the best readings for the rules and their explanatory material. This point I discuss in detail in the Introduction to volume one. What it means in practice is that when the variant readings touch on important issues and would clearly make a practical difference, I have had to devote a fair amount of space to explaining my preference for one over the others. At first I wanted to avoid dealing with these issues in the body of the book, but given the still unsettled nature of our current knowledge of the Canon, I found them unavoidable. I hope that these discussions will not interfere with understanding the general thrust of each rule. Again, if you are new to the subject of Buddhist monastic discipline, you can skip over these scholarly discussions during your first read-through. Then, when your knowledge of the Vinaya is more solid and you feel so inclined, you can return to them at a later time.	对于熟悉本书第一版的人来说，最明显的改变是本书的尺寸增加了。这是由于需要使其覆盖范围更加全面的结果。首先，这意味著对《圣典》和《义注》中的材料进行更详细的说明。这反过来又发现了更多《义注》与《圣典》冲突的地方，所有这些都需要对这些问题点做似乎是最正确的解释。我还发现有必要考虑在《圣典》的四个主要版本中发现的不同拼读：泰国版、斯里兰卡版、缅甸版，和欧洲巴利文献协会版。在本书的第一版中，我将注意力限制在泰国版上，但后来我意识到有必要筛选所有四个版本，以找到戒条及其解释材料的最佳拼读。这一点我在第一册的《介绍》中详细讨论过。这在实践中意味著，当不同的拼读触及重要问题并且明显会产生实际差异时，我不得不花相当多的篇幅来解释我对其中一种拼读的偏好。起初，我想避免在本书的内文中处里这些问题，但鉴于我们目前对《圣典》的了解仍然有争议，我发现它们是不可避免的。我希望这些讨论不会干扰对每条戒条的整体主旨的理解。再次强调，如果您对佛教修道戒律这个主题不熟悉，您可以在第一次阅读时跳过这些学术讨论。然后，当你对戒律的了解更加扎实，并且你有这样的兴趣时，你可以稍后再回到它们。
Although my general policy has been to accept the most coherent reading regardless of which edition it appears in, I have had to depart from this policy in one area, that of the transaction statements used in Community meetings. Each edition has its own standards for determining word order and orthography for these statements, and in almost all cases these variant standards make no practical difference. Thus, instead of trying to establish a preferred reading in every case, I have—for consistency’s sake—followed the Thai standard throughout, and have noted variants only where they seem important.	尽管我的总体原则是接受最连贯的拼读，无论它出现在哪个版本。但我不得不在一个领域背离这项原则，即僧伽会议中使用的羯磨文。每个版本都有自己的标准来确定这些羯磨文的词序和拼写，并且在几乎所有情况下，这些变体标准都没有实际差异。因此，为了保持一致性，我并没有试图在每种情况下建立偏好的拼读方式，而是始终遵循泰国版的标准，并且仅在看起来重要的地方才注明变体。
One last practical note: Even though I have consulted all four major editions of the Canon, I have provided reference numbers only to one—the PTS edition—as that is the edition most readily available to my readers. References to the commentaries have been handled as follows: When, in the course of discussing rule x, I cite the Commentary to rule x, I simply say, “The Commentary says ....” When I augment the discussion of rule x with a citation from the Commentary to rule y, I say, “The Commentary to rule y says ....” These references may then be easily found in the area of the Commentary devoted to the relevant rule, x or y, regardless of the edition consulted.	最后一个实用备注：尽管我查阅了《圣典》的所有四个主要版本，但我只提供了其中一个版本（巴利文献协会版）的参考编号，因为这是我的读者最容易获得的版本。对《义注》的参考引用处理如下：在讨论戒条 x 的过程中，当我引用戒条 x 的《义注》时，我只是说，「《义注》说…」。当我引用戒条 y 的《义注》来补充戒条 x 的讨论时，我说，「戒条 y 的《义注》说…」。这些参考文献可以在专门针对相关戒条 x 或 y 的《义注》中轻松找到，无论参阅那个版本。
When the first editions of volumes one and two were printed, the primary dedicatees were still alive. Both, however, have since passed away, but my respect and gratitude to them have not diminished. So I now dedicate the volumes to their memory. In the case of this first volume, that dedication is to the memory of my preceptor, Phra Debmoli (Samrong Guṇavuḍḍho) of Wat Asokaram, Samut Prakaan, Thailand, as well as to all my other teachers in the path of the Dhamma-Vinaya.	当第一册和第二册初版印刷时，主要奉献者还在世。虽然两人都已过世，但我对他们的敬意和感激之情并没有减少。因此，我现在将这两册献给他们以纪念他们。就第一册而言，这是为了纪念我的戒师（亲教师）、泰国北榄府阿育王寺的 Phra Debmoli (Samrong Guṇavuḍḍho)，以及我在法与律道上的所有其他老师。
Ṭhānissaro Bhikkhu (Geoffrey DeGraff)	Ṭhānissaro比丘 (Geoffrey DeGraff)
Metta Forest Monastery Valley Center, CA 92082-1409 U.S.A. May, 2007	慈林寺 Valley Center, 加州 92082-1409 美国 2007年五月
This third revised edition was inspired by questions from many of my fellow bhikkhus, in particular Vens. Nyanadhammo, Jotipālo, Khematto, and Kusalī.	第三次修订版的灵感来自于我的许多比丘同侪们的问题，特别是尊者 Nyanadhammo、Jotipālo、Khematto 和 Kusalī。
November, 2013	2013年十一月