波罗提木叉

The Pāṭimokkha is available to us in several recensions, some in Indic languages, others in Tibetan or Chinese translations. However, of the Indic recensions, only one—the Pali—is still a living tradition, recited fortnightly and put into practice by Theravādin bhikkhus throughout the world. This is the recension translated and explained in this book. 我们可以找到《波罗提木叉》的多种修订版本，其中一些是印度语，另一些是藏语或汉语翻译。然而，在印度语修订本中，只有一个——巴利语——是仍然存在的的传统，每半月背诵一次，并被世界各地的上座部比丘付诸实践。这是本书中翻译和诠释的修订版。
The meaning of the term pāṭimokkha is a matter of conjecture. According to the Mahāvagga it means “the beginning, the head (or entrance—mukha), the foremost (pamukha) of skillful qualities” (Mv.II.3.4). The term serves as the name not only of the basic code of training rules, but also of a sermon in which the Buddha enumerated the basic principles common to the teachings of all Buddhas: “The non-doing of all evil, the performance of what is skillful, and the purification of one’s mind: This is the Buddhas’ message” (Dhp 183). Thus whatever the etymology of the term pāṭimokkha, it denotes a set of principles basic to the practice of the religion. 「波罗提木叉」一词的意思是一个猜想。根据《大品》，它的意思是「诸善法的开始、头（或入口－mukha）、首要的（pamukha）」（《大品》.二.3.4）。这个术语不仅是学处的基本准则的名称，也是佛陀在一次说法中列举了所有佛陀教义所共有的基本原则的名称：「诸恶莫作，众善奉行，自净其意：是诸佛教」（《法句》一八三）。 因此，无论「波罗提木叉」一词的字源是什么，它都表示宗教实践的一套基本原则。
The basic code of training rules for bhikkhus, in its Pali recension, contains 227 rules divided into eight sections in accordance with the penalty assigned by each rule: pārājika, defeat; saṅghādisesa, formal meeting; aniyata, indefinite; nissaggiya pācittiya, forfeiture and confession; pācittiya, confession; pāṭidesanīya, acknowledgement; sekhiya, training; and adhikaraṇa-samatha, settling of issues. The following chapters will discuss the precise meanings of these terms. 比丘学处的基本法典，在其巴利文修订本中，包含 227 条戒条，根据每条戒条所规定的惩罚，分为八个部分：《波罗夷》(pārājika)，驱摈；《僧残》(saṅghādisesa)，正式会议；《不定》(aniyata)，不定；《尼萨耆波逸提》(nissaggiya pācittiya)，舍出并忏悔；《波逸提》(pācittiya)，忏悔；《应悔过》(pāṭidesaniya)，应悔过；《应学》(sekhiya)，应当学；以及《灭诤》(adhikaraṇa-samatha)，灭诤。以下章节将讨论这些术语的确切含义。
Three of these terms, though, do not denote penalties. The aniyata rules give directions for judging uncertain cases; the sekhiya rules simply say, “(This is) a training to be followed,” without assigning a particular penalty for not following them; and the adhikaraṇa-samatha rules give procedures to follow in settling issues that may arise in the Community. Thus there are only five types of penalty mentioned in the Pāṭimokkha rules themselves, ranging from permanent expulsion from the Community to simple confession in the presence of another bhikkhu. None of the penalties, we should note, involve physical punishment of any kind. And we should further note that the purpose of undergoing the penalties is not somehow to absolve one from guilt or to erase any bad kamma one may incur by breaking the rules. Rather, the purpose is both personal and social: to strengthen one’s resolve to refrain from such behavior in the future, and to reassure one’s fellow bhikkhus that one is still serious about following the training. 不过，其中三个术语并不表示惩罚。《不定》(aniyata)戒条为判断不确定的情况提供了指引；《应学》(sekhiya)戒条只是说：“（这是）需要遵循的训练”，但没有对不遵循这些戒条的行为给予特定的处罚；《灭诤》(adhikaraṇa-samatha)戒条给出了解决僧团中可能出现的诤论时应遵循的程序。因此，《波罗提木叉》戒条本身只提到五种惩罚，从永久驱逐出僧团到在另一比丘在场的情况下简单忏悔。我们应该注意到，所有惩罚都不涉及任何形式的体罚。我们更应该注意到，接受惩罚的目的并不是要以某种方式开脱免罪或消除因违反戒条而可能招致的任何恶业。相反，其目的既是个人的，也是社会交际的：加强一个人今后不再做出这种行为的决心，并向比丘同侪保证他仍然认真地遵守训练。
In addition to the penalties directly mentioned in the rules, there are also penalties derived from the rules by the Vibhaṅga and commentaries. These derived penalties deal with two sorts of cases: 1) A bhikkhu tries to commit an action mentioned in one of the rules, but the action for one reason or another does not reach completion (e.g., he tries to kill a person, but the person doesn’t die). 2) A bhikkhu commits an action not directly covered in any rule, but similar to one that is (e.g., he strikes an unordained person, which is not directly covered in a rule, while the act of striking a bhikkhu is). 除了戒条中直接提到的惩罚之外，还有根据《经分别》和注释从戒条中衍生出来的惩罚。这些衍生的惩罚涉及两种情况： 1) 比丘试图实施其中一项戒条中提到的行为，但由于某种原因该行为没有完成（例如，他试图杀人，但人没死）。 2) 比丘犯下任何戒条没有直接涵盖的行为，但类似于戒律所直接涵盖的行为（例如，他殴打未出家的人，这不是戒条直接涵盖的行为，而殴打比丘的行为却是戒律直接涵盖的行为）。
Penalties of this sort, when derived from the pārājika and saṅghādisesa rules, include thullaccaya (grave offense) and dukkaṭa (wrong doing); those derived from the nissaggiya pācittiya, pācittiya, and pāṭidesanīya rules—except for the rule against insults—include only the dukkaṭa. The penalties derived from the rule against insults include dubbhāsita (wrong speech) as well. As for the sekhiya rules, the Vibhaṅga states that to disobey any of them out of disrespect entails a dukkaṭa. All of these derived penalties may be cleared through confession. 此类处罚源自《波罗夷》和《僧残》戒条，包括《偷兰遮》(thullaccaya)（重罪）和《突吉罗》(dukkaṭa)（恶作）；源自《尼萨耆波逸提》、《波逸提》和《应悔过》戒条的惩罚（除了禁止侮辱的戒条之外）仅包括《突吉罗》。来自侮辱戒条的惩罚还包括 dubbhāsita（恶说）。至于《应学》戒条，《经分别》规定，出于不尊重而违反任何戒条都会导致《突吉罗》。所有这些衍生的惩罚都可以透过认罪忏悔来消除。
There may, of course, be times when the assigned penalties are not enough to deter an unconscientious bhikkhu from committing an offense repeatedly. In such cases, the Community in which he is living may, if it sees fit, formally impose additional penalties on him as a means of bringing him into line. These transactions range from stripping him of some of the privileges of seniority, to banishment from that particular Community, and on to suspension from the Bhikkhu Saṅgha as a whole. In each case the punishment is temporary; if the bhikkhu realizes his errors and mends his ways, the Community is to revoke the act against him and return him to his former status. These punishments are treated in detail in BMC2, Chapter 20. 当然，有时所规定的惩罚不足以阻止不负责任的比丘重复犯罪。在这种情况下，他所居住的僧团如果认为合适，可以正式对他施加额外的惩罚，作为让他遵守戒条的手段。这些羯磨的范围从剥夺他的一些戒腊特权，到将他逐出特定的僧团，再到在整个比丘僧伽中举罪（汉译注：此处suspension的惩罚古译为举罪，和英文字面意思不同）。在每种情况下，惩罚都是暂时的；如果比丘认识到自己的错误并改过自新，僧团将撤销针对他的处分，并将他恢复到原来的状态。《佛教修道准则 第二册》第二十章详细讨论了这些惩罚。
Thus, taken as a whole, the Vinaya’s system of penalties makes use of three basic principles—confession, forfeiture, and various degrees of ostracism from the Community—as means of enforcing the rules. To understand the wisdom of this system, it is important to realize how each of these principles is related to the practice of the Dhamma and the training of the mind. 因此，从整体来看，戒律的惩罚制度利用了三个基本原则──忏悔、舍出，和不同程度的僧团排斥──作为执行戒条的手段。要了解这个系统的智慧，重要的是要了解这些原则中的每一个是如何与佛法的修行和心灵的训练相关的。
Confession: There are several spots in the discourses (e.g., DN 2, MN 140) where the Buddha states, “It is a cause of growth in the Dhamma and discipline of the noble ones when, seeing a transgression (of one’s own) as a transgression, one makes amends in accordance with the Dhamma and exercises restraint in the future.” From the context each time the Buddha makes this statement, it is clear that “makes amends” means confessing one’s mistakes. In another passage (MN 61), the Buddha informs his son, Rāhula, that if one sees that one’s words or deeds have harmed oneself or others, one should confess them to a knowledgeable companion in the celibate life. All those who have purified their thoughts, words, and deeds in the past, all those who are doing so in the present, and all those who will do so in the future, he adds, have acted, are acting, and will act in just this way. In addition, one of the basic requisites for exerting oneself in the practice is that one not be fraudulent or deceitful, and that one declare oneself to one’s knowledgeable companions in the celibate life in line with one’s actual behavior (AN 5:53). Thus a willingness to confess one’s misdeeds is an essential factor in progress along the path. 忏悔：在佛陀的开示中（例如，《长部》2经、《中部》140经）中有几处指出：“凡是对（自己的）罪过见到是罪过后，依法改过，并在未来约束自己，是在圣者之法与律中增长的原因” 从佛陀每次做此声明的上下文来看，「改过」显然就是承认并忏悔自己的错误。在另一段经文（《中部》61经）中，佛陀告诉他的儿子罗睺罗，如果一个人看到自己的言语或行为伤害了自己或他人，应该向梵行生活中一位有知识的同伴忏悔。他补充说，所有那些在过去净化了自己的思想、言语和行为的人，所有现在正在这样做的人，以及所有未来将这样做的人，无论已经做过、正在做、将会做。都是如此。另外，精进修行的基本条件之一，就是不弄虚作假诈欺或欺骗，向梵行生活中的有知识的同伴表明自己的实际行为（《增支部》5:53经）。因此，愿意承认自己的错误行为是在这条道路上取得进步的必要因素。
Forfeiture, in most cases, is simply a symbolic adjunct to confession. One forfeits the object in question, confesses the offense, and then receives the object in return. In a few cases, though—where the object is improper for a bhikkhu to use or own—one must break it or forfeit it for good. In these cases, forfeiture serves as a check against greed and as a reminder of two essential principles—contentment with little and modesty—that the Buddha extolled to Mahāpajāpatī Gotamī (AN 8:53) as absolutely basic to the practice. In particular, AN 4:28 identifies contentment as one of the basic traditions of the noble ones, the essential culture of the religion as a whole. 舍出：在大多数情况下，只是忏悔的象征性附属补充。一个人舍出相关物品，承认罪行忏悔，然后收到该物品归还。然而，在少数情况下，当该物品不适合比丘使用或拥有时，必须将其破坏或永久放弃。在这些情况下，舍出可以抑制贪婪，并提醒我们两个基本原则——知足于少量和谦虚——佛陀向摩诃波阇波提瞿昙弥(《增支部》8:53经) 称赞这两条原则是修行的绝对基础。特别是，《增支部》4:28经将知足视为圣者的基本传统之一，也是整个宗教的必要文化。
Ostracism: In a famous passage (SN 45:2), the Buddha tells Ven. Ānanda, “Admirable friendship, admirable companionship, admirable camaraderie is the entirety of the celibate life. When a bhikkhu has admirable people as friends, companions, and comrades, he can be expected to develop and pursue the noble eightfold path.” Thus one of the few things a bhikkhu serious about the practice would naturally fear would be to be ostracized by the well-behaved members of the Community, for that would be a true barrier to his spiritual progress. This fear would then help deter him from any action that might entail such ostracism. 排斥：在一个著名的段落（《相应部》45:2经）中，佛陀告诉阿难尊者：「令人敬佩的友谊、令人敬佩的陪伴、令人敬佩的友情是梵行生活的全部。当比丘拥有令人钦佩的人作为朋友、同伴和同志时，他就可以期望发展并追求八圣道。” 因此，认真修行的比丘自然会担心的少数事情之一就是被僧团中表现良好的成员排斥，因为这将是他灵性进步的真正障碍。这种恐惧将有助于阻止他采取任何可能导致这种排斥的行动。
In this way, the Vinaya’s system of penalties provides rehabilitation for offenders and deterrence against offenses—with confession the means of rehabilitation, and ostracism the deterrent—growing directly out of principles basic to the practice of the Dhamma. 这样，戒律的惩罚制度为犯戒者提供了恢复清净，并威慑了犯戒者——忏悔是恢复清净的手段，排斥则是威慑——直接源于佛法修行的基本原则。
Offenses 犯戒
In analyzing offenses for the purpose of determining penalties, the Vibhaṅga divides an action into five factors: the effort, the perception under which it is made, the intention motivating it, the object at which it is aimed, and the result. In some of the rules, all five factors play a role in determining what is and is not a full offense. In others, only two, three, or four play a role. For example, under the pārājika rule forbidding murder, all five factors have to be present for a full offense: The object has to be a human being, the bhikkhu has to perceive him/her as a living being, he has to have murderous intent, he has to make an effort for the person to die, and the person has to die. 在分析犯戒以确定惩罚时，《经分别》将行为分为五个因素：努力、做出行为的感知、动机的意图、它所针对的对象，和结果。在某些戒条中，所有五个因素都在决定是否完整违犯发挥作用。在其他情况下，只有两个、三个或四个发挥作用。例如，根据禁止谋杀的《波罗夷》戒条，完全违犯必须具备所有五个因素：对象必须是人，比丘必须将他/她视为活人，他必须有谋杀意图，他必须努力让人死，而人也必须死。
If any of these factors is missing, the penalty changes. For instance, object: If the bhikkhu kills a dog, the penalty is a pācittiya. Perception: If he cremates a friend, thinking that the friend is dead, then even if the friend is actually alive but severely comatose, the bhikkhu incurs no penalty. Intention: If he accidentally drops a rock on a person standing below him, he incurs no penalty even if the person dies. Effort: If he sees a person fall into the river but makes no effort to save the person, he incurs no penalty even if the person drowns. Result: If he tries to kill a person, but only succeeds in injuring him, he incurs a thullaccaya. 如果缺少任何一个因素，惩罚就会改变。例如，对象：如果比丘杀了一只狗，惩罚是《波逸提》。感知：如果他火化了一位朋友，认为他的朋友已经死了，那么即使这位朋友实际上还活著，但严重昏迷，比丘也不会受到惩罚。意图：如果他不小心将一块石头掉到站在他下面的人身上，即使该人死亡，他也不会受到任何惩罚。努力：如果他看到一个人掉进河里，但他没有去救那个人，即使那个人淹死了，他也不会受到惩罚。结果：如果他试图杀人，但只成功伤害了他，他犯《偷兰遮》。
In some rules, though, the factors of intention, perception, and result do not make any difference in determining offenses. For example, if a bhikkhu is sleeping alone in a room and a woman comes in and lies down in the room with him, he incurs the pācittiya for lying down in the same lodging as a woman even though his intention was to lie down alone and he was unaware of her presence. A bhikkhu who drinks a glass of wine, thinking it to be grape juice, incurs the pācittiya for taking an intoxicant all the same. A bhikkhu who tries to frighten another bhikkhu incurs a pācittiya regardless of whether the other bhikkhu is actually frightened. 然而，在某些戒条中，意图、感知和结果因素在决定犯戒行为时没有任何影响。例如，如果一个比丘独自睡在一个房间里，而一个女人进来和他一起躺在房间里，他就会因为和一个女人睡在同一间住所而犯《波逸提》，即使他的本意是独自躺下，没有意识到她的存在。比丘喝了一杯酒，以为它是葡萄汁，仍会因服用麻醉品而犯《波逸提》。比丘试图吓唬另一个比丘，无论另一个比丘是否真的受到惊吓，都会犯《波逸提》。
Of these factors, intention is the most variable. Under some rules, it deals simply with the issue of whether the bhikkhu’s action was fully deliberate. In others, it deals with the impulse, the mental state, e.g., anger or lust, impelling his action. In others, it deals with the immediate aim of this action; in others, with the underlying motive that the immediate aim is intended to serve. In still others, it deals with combinations of any of these four. 在这些因素中，意图是变化最大的。在某些戒条下，它只涉及比丘的行为是否是完全故意的问题。在其他戒条下，它涉及冲动，精神状态，例如，愤怒或欲望，推动他的行动。在其他戒条下，它涉及该行动的当前目标；在其他戒条下，涉及当前目标意图服务的潜在动机。还有一些，它涉及这四种中任何一种的组合。
Another variation is that in rules where a bhikkhu may be put into a passive role in committing an act that would fulfill the factor of effort, the factor of intention is changed to consent: mental acquiescence to the act combined with a physical or verbal expression of that acquiescence. Under some rules, such as the rule against sexual intercourse, simply letting the act happen counts as physical acquiescence even if one lies perfectly still, and the question of whether one incurs a penalty depends entirely on the state of one’s mind. Under other rules, though—such as the rule against lustful contact with a woman, which includes cases where the woman is the agent making the contact—simply lying still is not enough to count as a physical sign of acquiescence, and even if one consents mentally, say, to a woman’s fondling, one would incur a penalty only if one says something or responds with a physical movement to her action. 另一个变化是，在戒条中，比丘在实施能够满足努力因素的行为时可能处于被动角色，意图因素变为同意：对该行为的精神默许与该默许的身体或言语表达相结合。在某些戒条，例如禁止性交的戒条，即使一个人一动不动地躺著，只是让这种行为发生就被视为身体默许，而一个人是否受到惩罚的问题完全取决于一个人的精神状态。不过，在其他戒条，例如禁止与女性发生性欲接触的戒条，其中包括女性是进行接触的代理人的情况，仅仅静止不动不足以算作默许的身体迹象，比如说，即使一方在精神上同意对一个女人的抚摸，只有当一个人对她的行为说些什么或用身体动作回应时，才会受到惩罚。
Because of the many variations possible in the factor of intention, it might be argued that it should be consistently divided into such sub-factors as presence or absence of deliberation, impulse, immediate aim, and motive. However, the Vibhaṅga itself is not consistent in distinguishing among these four. Under Pr 3 and Sg 1, for instance, it clearly distinguishes among them, in that impulse and motive play no part in determining the offense in question, whereas deliberation and immediate aim do. Under Sg 8 and 9, however, the impulse—anger—is conflated under motive: the desire to see another bhikkhu expelled from the Saṅgha. In fact, under most rules the Vibhaṅga does not make a clear distinction among these sub-factors, so it seems artificial to force a consistent distinction throughout. Thus the approach followed here is to place these considerations under one heading—intention—and to alert the reader to the distinctions among them only when important. 由于意图因素可能存在多种变化，因此有人可能会认为，它应该一致地分为诸如是否故意、冲动、当前目标和动机等子因素。然而，《经分别》本身对于这四种的区分并不一致。例如，根据《波罗夷》三和《僧残》一，它清楚地区分了它们，因为冲动和动机在决定有关犯戒时不起任何作用，而故意和当前目标则起作用。然而，在《僧残》八和《僧残》九中，冲动──愤怒──与动机混为一谈：渴望看到另一位比丘被逐出僧团。事实上，在大多数戒条，《经分别》并没有对这些子因素做出明确的区分，所以强制在整个过程中进行一致的区分似乎是人为的。因此，这里遵循的方法是将这些考虑因素放在一个标题下——意图——并仅在重要时提醒读者注意它们之间的区别。
The factor of effort is basic to every rule and is also used to determine offenses in cases where a bhikkhu intends to break a rule but does not complete the action. For instance, in the case of stealing, the efforts involved are said to begin when, acting under the intent to steal, a bhikkhu gets dressed and starts walking to the object. With each of these preliminary efforts—literally, with every step—he incurs a dukkaṭa. At first glance, this may seem extreme, but when we view his state of mind as having ultimate importance, this system of assigning penalties is appropriate. Every step intentionally taken toward an offense reinforces an unskillful state of mind; the knowledge that each of these steps incurs an additional offense may help deter a bhikkhu from his original plans. 努力因素是每条戒条的基础，也用于在比丘意图违反戒条但未完成该行为的情况下决定犯戒行为。例如，在偷窃的情况下，据说当比丘出于偷窃的意图而穿好衣服并开始走向对象时，所涉及的努力就开始了。透过这些每一次的预备努力——字面意思是每一步——他都会犯一次《突吉罗》。乍看之下，这似乎有些极端，但当我们把他的心态视为最重要的时候，这种惩罚制度是合适的。故意违犯所采取的每一步都会强化不善巧的心态；知道这些步伐中的每一步都会招致额外的违犯，可能有助于阻止比丘放弃他原来的计划。
Thus it is important, when reading about each training rule, to pay attention to what role these five factors play in determining the offenses related to the rule. And, of course, it is important for each bhikkhu to pay attention to all five of these factors in all of his actions to make sure that he does not fall at any time into an offense. This is where training in discipline becomes part of the training of the mind leading to Awakening. A bhikkhu who is mindful to analyze his actions into these five factors, to be alert to them as they arise, and to behave consistently in such a manner that he avoids committing any offenses, is developing three qualities: mindfulness; an analytical attitude toward phenomena in his thoughts, words, and deeds; and persistence in abandoning unskillful qualities and developing skillful ones within himself. These are the first three of the seven factors for Awakening, and form the basis for the remaining four: rapture, tranquility, concentration, and equanimity. 因此，在阅读每条学处时，重要的是要注意这五个因素在决定与该戒条相关的违犯时所扮演的角色。当然，对于每个比丘来说，在他所有的行为中注意所有这五个因素是很重要的，以确保他不会在任何时候犯戒。在此，戒律训练成为通往觉悟的心训练的一部分。一位比丘正念地将自己的行为分析为这五种因素，在它们生起时对它们保持警觉，并始终如一地行事以避免犯任何戒，他正在培养三种品质：正念；对思想、言语和行为中的现象采取分析态度；并坚持放弃恶法(不善巧的品质)并发展自己内在的善法(善巧的品质)。这是七觉支中的前三支，也是其余四支的基础：喜、轻安、定、舍。
Pv.VI.4, in reviewing the Vibhaṅga’s five factors for analyzing offenses, devises a number of categories for classifying offenses, the most important being the distinction between rules carrying a penalty only when broken intentionally through correct perception (sacittaka), and those carrying a penalty even when broken unintentionally or through misperception (acittaka). 《附随》.六.4在回顾《经分别》分析犯戒的五个因素时，设计了许多类别来对犯戒进行分类，最重要的是区分仅在通过正确的认知（sacittaka）且故意违犯时才受到惩罚的戒条，和那些即使无意或由于误解（acittaka）而违犯也会受到惩罚的戒条。
Although it may seem harsh to impose penalties for unintentional actions, we must again reflect on the state of mind that leads to such actions. In some acts, of course, the intention makes all the difference between guilt and innocence. Taking an article with intent to return it, for example, is something else entirely from taking it with intent to steal. There are, however, other acts with damaging consequences that, when performed unintentionally, reveal carelessness and lack of circumspection in areas where a person may reasonably be held responsible. Many of the rules dealing with the proper care of Community property and one’s basic requisites fall in this category. Except for one very unlikely situation, though, none of the major rules carry a penalty if broken unintentionally, while the minor rules that do carry such penalties may be regarded as useful lessons in mindfulness. 虽然对无意行为进行惩罚看似严厉，但我们必须再次反思导致这种行为的心态。当然，在某些行为中，意图决定了有罪与无罪。例如，怀著将归还的意图拿走一个物品，这与意图窃取而拿走它完全是两码事。然而，还有其他一些具有破坏性后果的行为，当无意中被执行时，在一个人可合理承担责任的范围中显露出粗心和缺乏谨慎。许多涉及妥善保管僧团财产和个人基本必需品的戒条都属于这一类。不过，除了一种极不可能发生的情况外，没有任何主要戒条会因为无意违犯而受到惩罚，然而次要戒条会因无意违犯而受到惩罚，这些次要戒条可被视为有用的正念课程。
Another scheme introduced in the ancient commentaries for classifying offenses is the distinction between those that the world criticizes (loka-vajja) and those that only the rules criticize (paṇṇati-vajja). The Commentary defines this distinction by saying that the term loka-vajja applies to rules that can be broken only with an unskillful state of mind (i.e., greed, anger, or delusion), whereas paṇṇati-vajja applies to rules that can be broken with a skillful state of mind. It notes that one way to classify a particular rule under either category is to note how the Buddha changed it if he took the opportunity to amend it. If he made the rule more stringent—as in the case of Pr 3, against killing human beings—offenses against the rule are loka-vajja. If he made the rule more lax—as in the case of Pc 57, against overly frequent bathing—offenses against the rule are paṇṇati-vajja. 古代注释中引入的另一个对犯戒进行分类的方案是区分世间所批评的犯戒（loka-vajja）和仅戒条所批评的犯戒（paṇṇati-vajja）。《义注》定义了这种区别，说「loka-vajja」一词适用于只能用不善的心态（即贪、嗔、痴）来违犯的戒条，而「paṇṇati-vajja」一词适用于可以用善的心态来违犯的戒条。它指出，将某个特定戒条归入两者之中任一类别的一个方法是注意佛陀在借机修改它时如何更改它。如果他让戒条更加严格——就像《波罗夷》三禁止杀人的情况一样——违反戒条的罪行就是loka-vajja。如果他把戒条变得更加宽松——就像《波逸提》五七禁止过于频繁的泡澡的情况一样——违反戒条的罪行就是paṇṇati-vajja。

The Vinaya-mukha redefines the terms as follows:

“Some offenses are faults as far as the world is concerned—wrong and damaging even if committed by ordinary people who are not bhikkhus—examples being robbery and murder, as well as such lesser faults as assault and verbal abuse. Offenses of this sort are termed loka-vajja. There are also offenses that are faults only as far as the Buddha’s ordinances are concerned—neither wrong nor damaging if committed by ordinary people; wrong only if committed by bhikkhus, on the grounds that they run counter to the Buddha’s ordinances. Offenses of this sort are termed paṇṇati-vajja.”

《戒律入口》对这些术语重新定义如下：

「就世人而言，有些犯戒是过错——即使是非比丘的普通人犯下的也是错误的和有害的——例如抢劫和谋杀，以及攻击和辱骂等较轻的过错。此类犯戒行为被称为“loka-vajja”。也有一些犯戒，仅就佛陀的戒律来说是过错，如果是凡夫犯下的，既不是错误的，也不是伤害性的。只有比丘犯下的才是错误的，因为他们违背了佛陀的戒律。此类罪行被称为“paṇṇati-vajja”。
Even a cursory glance at the Pāṭimokkha rules will show that many of them deal with the latter sort of offense, and that such offenses concern relatively minor matters. The question often arises, then: Why this concern with minutiae? The answer is that the rules deal with social relationships—among the bhikkhus themselves and between the bhikkhus and the laity—and that social relationships are often defined by seemingly minor points of behavior. 即使粗略地浏览《波罗提木叉》戒条，也会发现其中许多戒条涉及后一种犯戒，而且此类犯戒涉及相对较小的问题。那么，常常会出现这样的问题：为什么要注意细枝末节？答案是，这些戒条涉及社会关系──比丘之间以及比丘与俗人之间──而社会关系往往是由看似次要的行为来定义的。
Take, for instance, the rule that a bhikkhu not eat food unless it is handed to him or to a fellow bhikkhu by an unordained person on that day. This rule has wide-ranging ramifications. It means, among other things, that a bhikkhu may not leave human society to lead a solitary hermit’s existence, foraging for food on his own. He must have frequent contact with humanity, however minimal, and in that contact he performs a service to others, even if simply offering them a noble example of conduct and giving them an opportunity to develop the virtue of generosity. Many of the other seemingly trivial rules—such as those forbidding digging in the soil and damaging plant life—will reveal, on reflection, implications of a similar scope. 例如有戒条规定，比丘不得吃食物，除非当天有未受具足戒的人将食物手授给他或其他比丘。该戒条具有广泛的影响。别的不提，这至少意味著比丘不能离开人类社会，过著孤独隐士的生活，独自觅食。他必须经常与人类接触，无论接触的程度是多么微不足道，在这种接触中，他为他人提供了服务，即使只是为他们提供高尚的行为榜样，并给他们一个发展慷慨美德的机会。 许多其他看似微不足道的戒条——例如禁止在土壤中挖掘和破坏植物生命的戒条——经过反思，将揭示出类似范围的含义。
Thus the extremely detailed nature of the rules cannot be attributed to a strictly legalist temperament. And from what we have seen of the way in which the Buddha formulated the rules—dealing with cases as they arose—there is reason to doubt that he himself wanted them to form an airtight system. This impression is explicitly borne out by several passages in the Canon. Take, for instance, this discourse: 因此，戒条的极其详细的性质不能归因于严格守法主义者的性格。从我们所看到的佛陀制定戒条的方式（随犯随制）来看，我们有理由怀疑他自己是否希望这些戒条形成一个严密的体系。《圣典》中的几段经文清楚地证实了这个印象。就拿这段开示来说：

“On one occasion the Blessed One was living in Vesālī, in the Great Wood. Then a certain Vajjian bhikkhu went to him… and said: ‘Venerable sir, this recitation of more than 150 training rules comes every fortnight. I cannot train in reference to them.’

“‘Bhikkhu, can you train in reference to the three trainings: the training in heightened virtue, the training in heightened mind, the training in heightened discernment?’

“‘Yes, venerable sir, I can….’

“‘Then train in reference to those three trainings…. Your passion, aversion, and delusion—when trained in heightened virtue, heightened mind, and heightened discernment will be abandoned. You—with the abandoning of passion… aversion… delusion—will not do anything unskillful or engage in any evil.’

“Later on, that bhikkhu trained in heightened virtue… heightened mind… heightened discernment…. His passion… aversion… delusion were abandoned…. He did not do anything unskillful or engage in any evil.”—AN 3:85

有一次，世尊住在毗舍离大林的尖顶讲堂。这时候，有一位跋耆子比丘前往世尊那里，对世尊作礼，坐在一边，然后对世尊说：“大德，我们每半个月一起去诵戒一次，当中有一百五十个学处再加上众学法，我不能修习。”

“比丘，你能否修习增上戒学、增上心学、增上慧学三种修学呢？”

“大德，我能够。”

“比丘，既然这样，你便修习增上戒学、增上心学、增上慧学三种修学吧。比丘，当你修习增上戒学、增上心学、增上慧学之后，便会断除贪欲、瞋恚、愚痴；当你断除贪欲、瞋恚、愚痴之后，便不会做不善行，不会行践恶法。”

之后，那位比丘修习增上戒学、增上心学、增上慧学，断除了贪欲、瞋恚、愚痴，不做不善行，不行践恶法。—《增支部》3:85经
Another discourse with a similar point: 另一篇开示也有类似观点：

“‘Bhikkhus, this recitation of more than 150 training rules comes every fortnight, in reference to which sons of good families desiring the goal train themselves. There are these three trainings under which all that is gathered. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment….

“‘There is the case, bhikkhus, where a bhikkhu is wholly accomplished in virtue, concentration, and discernment (i.e., is an arahant). With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the celibate life and proper to the celibate life, he is one whose virtue is permanent, whose virtue is steadfast. Having undertaken them, he trains in reference to the training rules. With the ending of (mental) effluents, he dwells in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.

“‘Those who are partially accomplished attain a part; those who are wholly accomplished, the whole. The training rules, I tell you, are not in vain.’”—AN 3:88

“比丘们，你们每半个月一起诵戒一次，当中有一百五十个学处再加上众学法，欲想寻求利益的人要在当中修学。比丘们，这些学处加上众学法是跟三学连结一起的，什么是三学呢？“增上戒学、增上心学、增上慧学。比丘们，这些学处加上众学法是跟这三学连结一起的。

“比丘们，一位戒圆满、定圆满、慧圆满的比丘（即阿罗汉），无论触犯任何细小的学处，都要忏悔回复清净，这是什么原因呢？我不是说触犯任何细小学处的人便不能修习梵行，而是说学处是梵行的基础，有助修习梵行；著手修习学处的人，戒行便会坚固，戒行便会确立。他能清除各种漏，现生以无比智来体证无漏、心解脱、慧解脱。

“比丘们，修行到一定程度的人，能得一定程度的果位；修行圆满的人，能得圆满的果位。我说，修习学处是一定会带来结果的。”—《增支部》3:88经