依止

The Dhamma and Vinaya impinge in such detail on so many areas of one’s life that no new bhikkhu can be expected to master them in a short time. For this reason, the Buddha arranged for a period of apprenticeship—called nissaya, or dependence—in which every newly ordained bhikkhu must train under the guidance of an experienced bhikkhu for at least five years before he can be considered competent to look after himself. 法与律对一个人生活的许多方面都有非常详细的影响，以至于不可能指望新比丘能在短时间内掌握它们。因此，佛陀安排了一段学徒期，称为“nissaya”或“依止”，每一位新出家的比丘必须在有经验的比丘的指导下修行至少五年，才可以被认为有能力照顾自己。
This apprenticeship has formed the human context in which the practice of the Buddha’s teachings has been passed down for the past 2,600 years. To overlook it is to miss one of the basic parameters of the life of the Dhamma and Vinaya. Thus we will discuss it here first, before going on to the individual training rules of the Pāṭimokkha. 这种学徒期让佛陀教法薪传至今已将近二千六百年之久。忽视它就是错过法与律之生活的基本要素之一。因此，我们先在这里讨论它，然后再讨论《波罗提木叉》的个别学处。
Dependence is of two sorts: dependence on one’s preceptor (upajjhāya) and dependence on a teacher (ācariya). The relationships are similar—and in many details, identical—so the following discussion will use the word mentor to cover both preceptor and teacher wherever the pattern applies to both, and will distinguish them only where the patterns differ. 依止有两种：对戒师的依止（upajjhāya，古译为和尚）和对教授师的依止（ācariya，古译为阿阇梨）。这些关系是相似的，并且在许多细节上是相同的，因此下面的讨论，遇到二者通用相同的模式时，将使用依止师一词来涵盖戒师和教授师，并且仅在模式不同的地方区分戒师与教授师。
Choosing a mentor 选择依止师
Before ordination, one must choose a bhikkhu to act as one’s preceptor. The Mahāvagga (I.36-37) gives a long list of qualifications a bhikkhu must meet before he can act as a preceptor, while the Commentary divides the list into two levels: ideal and minimal qualifications. A bhikkhu who lacks the minimal qualifications incurs a dukkaṭa if he acts as a preceptor; a bhikkhu who meets the minimal but lacks the ideal qualifications is not an ideal person to give guidance, but he incurs no penalty in doing so. 在受具足戒之前，必须选择一位比丘作为自己的戒师。《大品》（一.36-37）给出了比丘在能成为戒师之前必须满足的一长串资格，而《义注》则将该列表分为两个层次：理想资格和最低资格。缺乏最低资格的比丘，如果他担任戒师，犯《突吉罗》。达到最低资格但缺乏理想资格的比丘不是给予指导的理想人选，但他担任戒师不犯戒。
The ideal qualifications: The preceptor should have an arahant’s virtue, concentration, discernment, release, and knowledge and vision of release; and should be able to train another person to the same level of attainment. He should have faith, a sense of shame, a sense of compunction (in the American sense of the term, i.e., an reluctance to do wrong for fear of its consequences), persistence in the practice, and quick mindfulness (according to the Sub-commentary, this means that he is constantly mindful of whatever mental object is before the mind). He should be free of heavy and light offenses, and be possessed of right view. (This last point, the Commentary says, means that he does not adhere to the extremes of eternalism or annihilationism.) He should be competent to tend to a sick pupil or to find someone who will tend to him, and to dispel dissatisfaction in a pupil who wants to leave the celibate life. 理想资格：戒师应有阿罗汉的戒、定、慧、解脱、解脱知见；并且应该能够训练他人达到相同的成就。他应该有信心、惭、愧（此词在美式意义为因害怕后果而不愿做错事）、精进、不失正念（根据《复注》，这意味著他持续地正念于心面前的任何心理对象）。他应不违犯轻重诸戒，并且具足正见。（《义注》说，此处的正见意指不执著常见或断见这二种极端。）他应该有能力照顾生病的弟子或找到愿意照顾他的人，并且在弟子想离开梵行生活而还俗时，消除弟子的不满。
The Mahāvagga does not say outright that these are ideal, as opposed to minimal, qualifications, but the Commentary offers as proof the fact that one of a pupil’s duties is to try to allay any dissatisfaction that may arise in his preceptor. If all preceptors were arahants, no case of this sort would ever arise and there would be no need to mention it. Thus the Commentary concludes that arahantship, although ideal in a preceptor, is not necessary. 《大品》并没有直截了当地说，相对于最低资格，这些是理想资格，但《义注》提供了这样一个事实作为证据：弟子的职责之一是尽力减轻他的戒师可能产生的任何不满。如果所有比丘都是阿罗汉，这种事就不会发生，也不用提及。因此，《义注》的结论是，阿罗汉果虽然对戒师来说是理想的，但并不是必要的。
The minimal qualifications: The preceptor must be learned and competent. According to the Commentary, this means that he knows enough of the Dhamma and Vinaya to govern a following and is competent enough to know what is and is not an offense. He must also be competent enough to allay, in line with the Dhamma, any anxiety that has arisen in his pupil; must know what is and is not an offense, what is a light offense, what is a heavy offense, and how an offense may be removed. He must have detailed knowledge of both Pāṭimokkhas (the one for the bhikkhus and the one for the bhikkhunīs) and be able to train the pupil in the bhikkhus’ customs (Com.: this means that he knows the Khandhakas), in the basic rules of the chaste life (Sub-com.: he knows both Vibhaṅgas), the higher Dhamma, and the higher Vinaya. He must be able, in line with the Dhamma, to pry his pupil away from a wrong view or to find someone who will help pry him away. And—the most basic requirement—he must have been ordained as a bhikkhu for ten years or more. 最低资格：依止师必须博学且有能力。根据《义注》，这意味著他对法与律有足够的了解来管理追随者，并且有足够的能力知道什么是犯戒和不是犯戒。他还必须有足够的能力，按照法，减轻弟子中出现的任何焦虑；必须知道什么是犯戒，什么是不犯戒，什么是轻罪，什么是重罪，以及忏罪的方法。他必须详细了解两部《波罗提木叉》（比丘的一部和比丘尼的一部），并且能够训练弟子遵循比丘的习俗（《义注》：这意味著他了解《犍度》），遵循梵行生活的基本戒条（《复注》：他知道两部《经分别》），更高的法和更高的律。他必须能够按照法，使弟子远离邪见，或找到能帮助他脱离邪见的人。而且──最基本的要求──他必须出家为比丘十年或以上。
If, for some reason, the new bhikkhu lives in a separate monastery from his preceptor, he must take dependence under a teacher, whose qualifications are precisely the same as those for a preceptor. Because the Mahāvagga (I.72.1) gives a dukkaṭa for taking dependence under an unconscientious bhikkhu, the new bhikkhu is allowed four to five days to observe his potential teacher’s conduct before taking dependence under him (Mv.I.72.2). 如果因为某些原因，新比丘与戒师住在不同的寺院，他就必须依止一位教授师，而教授师的资格与戒师的资格完全相同。因为《大品》（一.72.1）提到，依止一个不负责任的比丘，犯《突吉罗》，所以新比丘在依止之前可以有四到五天的时间来观察他潜在的教授师的行为（《大品》.一.72.2）。
Taking dependence 请求依止
Prior to his ordination—and usually, as part of the ceremony itself—the candidate must make a formal request for dependence from his preceptor. The procedure is as follows: 在受具足戒之前——通常是仪式本身的一部分——求具足戒者必须向其戒师提出正式的依止请求。程序如下：
Arranging his upper robe over his left shoulder, leaving his right shoulder bare, he bows down to the preceptor and then, kneeling with his hands palm-to-palm over his heart, repeats the following passage three times: 齐整上衣披于左肩，偏袒右肩，向戒师顶礼，然后跪下，双手合掌放在胸前，重复以下片段三遍：
Upajjhāyo me bhante hohi,  
which means, “Venerable sir, be my preceptor.” 意思是：“尊者，请做我的戒师。”
If the preceptor responds with any of these words—sāhu (very well), lahu (certainly), opāyikaṁ (all right), paṭirūpaṁ (it is proper), or pāsādikena sampādehi (attain consummation (in the practice) in an amicable way)—the dependence has taken hold. Mv.I.25.7 adds that if the preceptor indicates any of these meanings by gesture, that also counts; and according to the Commentary, the same holds true if he makes any equivalent statement. 如果戒师用以下任何一个字来回应：sāhu（很好）、lahu（当然）、opāyikaṁ（好的）、paṭirūpaṁ（这是适当的）或 pāsādikena sampādehi（应以净信而成就[英文直译：以友善的方式（在修行中）获得圆满]） ——依止就算成立。《大品》.一.25.7补充说，如果戒师透过手势表明任何这些含义，依止也算成立；根据《义注》，如果他做出任何同等的陈述，依止都算成立。
If, after his ordination, the new bhikkhu needs to request dependence from a teacher, the procedure is the same, except that the request he makes three times is this: 如果新比丘受具足戒后，需要向教授师请求依止，程序是一样的，只是他提出的三次请求是这样的：
Ācariyo me bhante hohi; āyasmato nissāya vacchāmi,  
which means, “Venerable sir, be my teacher; I will live in dependence on you.” (Mv.I.32.2) 意思是：「尊者，请做我的教授师；我将依止尊者而住。”（《大品》.一.32.2）
Duties 职责
The Mahāvagga (I.25.6; 32.1) states that a pupil should regard his mentor as a father; and the mentor, the pupil as his son. It then goes on to delineate this relationship as a set of reciprocal duties. 《大品》（一.25.6；32.1）指出，弟子应视依止师为父亲；依止师应视弟子如儿子。然后，它继续将这种关系描述为一组互惠的职责。
The pupil’s duties to his mentor 弟子对依止师的职责
The pupil’s duties to his mentor fall into the following five categories: 弟子对其依止师的职责分为以下五类：
1. Attending to the mentor’s personal needs. The Mahāvagga goes into great detail on this topic, giving precise instructions dealing with every conceivable way a pupil can be of service to his mentor. The Vinaya-mukha tries to reduce these duties to a few general principles, but this misses much of what the Mahāvagga has to offer, for the details are what show fine examples of mindfulness in action—the best way to fold a robe, clean a dwelling, and so forth—as well as indications of how one can use this aspect of one’s training to develop sensitivity to the needs of others. Still, the detailed instructions are so extensive that they would overburden the discussion in this chapter, so I have saved them for Appendix X. Here I will simply give them in outline form. The pupil should: 1. 关注依止师的个人需求。 《大品》对这个主题进行了非常详细的阐述，对于弟子为依止师服务的每一种可能的方式都给出了精确的指示。《戒律入口》试图将这些职责简化为一些一般原则，但这错过了《大品》所提供的大部分内容，因为细节是正念在行动中的典范——折叠袈裟、打扫住所等的最佳方法——以及如何利用训练的这一方面来培养对他人需求的敏感度的指示。尽管如此，详细的说明是如此广泛，以至于它们会使本章的讨论负担过重，因此我将它们保存在附录十中。在这里，我将简单地以概要形式给出它们。弟子应该：
a. Arrange his mentor’s toiletries for his morning wash-up. a. 为他的依止师准备好洗漱用品，供他早上洗漱。
b. Arrange his seat and food for his morning conjey (if he has any) and clean up after he is finished. b. 安排依止师的座位和早餐的食物（如果有的话），并在餐后清理干净。
c. Arrange his robes and bowl for his alms round. c. 准备依止师入村托钵所需的袈裟与钵。
d. Follow him on his alms round, if the mentor so desires, and take his robes and bowl when he returns. d. 若依止师需要时，随从其托钵，回程时，代为携持袈裟与钵。
e. Arrange his seat and food for his alms meal and clean up afterwards. e. 安排依止师的座位和托钵所得食物，以及餐后清理干净。
f. Prepare his bath. If he goes to the sauna, go with him and attend to his needs. f. 准备依止师沐浴。如果依止师去蒸汽(桑拿)浴室，弟子应同入，并照料所需。
g. Study the Dhamma and Vinaya from him when he is prepared to teach. (The Mahāvagga describes this as “recitation” and “interrogation.” Recitation, according to the Commentary, means learning to memorize passages; interrogation, learning to investigate their meaning.) g. 当依止师拟给予教导时，弟子应听受研学法与律。（《大品》将其描述为「诵」和「问」。根据《义注》，「诵」的意思是学习记忆段落；「问」是学习探究其意义。）
h. Clean his dwelling and other parts of his dwelling complex, such as the restroom and storage rooms, when they get dirty. h. 当依止师的住所和住所区域的其他部分（例如卫生间和储藏室）变脏时，进行清扫。
2. Assisting the mentor in any problems he may have with regard to the Dhamma and Vinaya. The Mahāvagga lists the following examples: 2. 协助依止师解决有关法与律的任何问题。《大品》列出了以下例子：
a. If the mentor begins to feel dissatisfaction with the celibate life, the pupil should try to allay that dissatisfaction or find someone else who can, or give him a Dhamma talk. a. 如果依止师开始对梵行生活感到不满，弟子应该设法减轻其不满，或者找其他可以减轻其不满的人，或者给予他法的开示。
b. If the preceptor begins to feel anxiety over his conduct with regard to the rules, the pupil should try to dispel that anxiety or find someone else who can, or give him a Dhamma talk. b. 如果戒师开始对自己遵守戒律的行为感到焦虑，弟子应该设法消除其焦虑，或者找其他可以消除其焦虑的人，或者给予他法的开示。
c. If the preceptor begins to hold to wrong views, the pupil should try to pry him away from those views or find someone else who can, or give him a Dhamma talk. c. 如果戒师开始持有邪见，弟子应该设法规劝他放弃邪见，或者找其他可以规劝他放弃邪见的人，或者给予他法的开示。
d. If the preceptor has committed a saṅghādisesa offense, the pupil should—to the best of his ability—help with the arrangements for penance, probation, and rehabilitation, or find someone else who can. d. 如果戒师犯了《僧残》罪，弟子应该尽其所能帮助安排别住（parivāsa）、摩那埵(mānatta)、与出罪(abbhāna)，或找其他可以帮助的人。
e. If the Community is going to carry out a transaction against the mentor, the pupil should try to dissuade them from it. According to the Commentary, this means that he should go to the various members of the Community individually before the meeting and try to dissuade them from going through with the transaction. If he can’t dissuade them, he should try to get them to lessen its severity (say, from banishment to censure). If they are justified in carrying out the transaction, though, he should not object while the meeting is in progress. Once they have carried out the transaction, he should concentrate on helping his mentor behave so that they will rescind the transaction as quickly as possible. e. 如果僧团要对依止师施行羯磨，弟子应该尽力劝阻他们。根据《义注》，这意味著他应该在僧团集会之前单独去找僧团的各个成员，并试图劝阻他们施行羯磨。如果他无法劝阻他们，他应该设法让他们减轻其严重程度（例如，从驱出羯磨减为呵责羯磨）。不过，如果他们有正当理由施行羯磨，他不应该在僧团集会进行中提出反对。一旦羯磨完成，他就应该专注于帮助他的依止师遵从僧团决议守规矩，以便他们尽快解除羯磨。
3. Washing, making, and dyeing the mentor’s robes. 3. 依止师袈裟的洗涤、缝制、染色。
4. Showing loyalty and respect for the mentor. 4. 表现对依止师的忠诚和尊敬。
a. The pupil should neither give nor receive gifts, nor give or receive services to/from others without first obtaining the mentor’s permission. According to the Commentary, others here means people who are on bad terms with the mentor. a. 未得到依止师的允许之前，弟子不应赠送物品给他人，或接受他人赠送的物品，亦不应奉事他人或接受他人的奉事。根据《义注》，这里的「他人」意指：与依止师关系不睦的人。
b. The pupil should obtain his mentor’s permission before entering a village, going to a cemetery (to meditate, says, the Commentary), or leaving the district in which they live. The Commentary notes, though, that if the mentor refuses one’s request the first time, one should ask up to two more times, presenting one’s reasons as best one can. If the mentor still refuses, the pupil should reflect on his situation. If staying with the mentor is not helping his education and meditation, and if the mentor seems to want him to stay simply to have someone to look after his (the mentor’s) needs, the pupil is justified in leaving and taking dependence with a new mentor in his new residence. b. 弟子必须得到依止师的允许之后，才能入村庄、入墓地（《义注》说：去修行）或离开共住的区域。然而，《义注》指出：如果依止师拒绝弟子第一次的请求，弟子应当再请求最多两次，并尽可能地陈述自己的理由。如果依止师仍然拒绝，弟子应反思自己的情况，如果继续与依止师共住对自己的教育与修行没有帮助，而依止师要弟子留下似乎只是因为需要人奉事，如此，弟子有正当理由离开，并在新住处依止新的依止师。
5. Caring for the mentor when he falls ill, not leaving him until he either recovers or passes away (Mv.I.25). 5. 当依止师生病时照顾他，直到他康复或去世时才离开（《大品》.一.25）。
According to the Commentary, a pupil is freed from these duties when he is ill. Otherwise, he should observe all the above duties to his preceptor as long as he is in dependence on him. It adds that the duties in sections 1-3 are incumbent on the pupil even after he is released from dependence, as long as both he and the preceptor are alive and still ordained, although not every Community follows the Commentary on this point. 根据《义注》，弟子生病时可以免除这些职责。否则，只要他依止戒师，他就应该履行对戒师的所有上述职责。它补充说，即使在弟子免除依止之后，只要他和戒师都活著并且仍然是比丘身分，第 1-3 节中的职责也是弟子必须履行的，尽管并非每个僧团都在这一点上遵循《义注》。
As for the duties to one’s teacher, the Commentary lists four types of teachers: the going-forth teacher (the one who gives one the ten precepts during one’s ordination ceremony); the acceptance teacher (the one who chants the motion and proclamations during the ceremony); the Dhamma teacher (the one who teaches one the Pali language and Canon); and the dependence teacher (the one with whom one lives in dependence). With the dependence teacher and Dhamma teacher, one must observe all the above duties only as long as one is living in dependence on him. As for the other two, the Commentary adds that one should observe sections 1-3 as long as both parties are alive and still ordained—although, again, not all Communities follow the Commentary on this point. 至于对教授师的职责，《义注》列举了四种教授师：出家教授师（受具足戒仪式中，授与十戒者）；羯磨教授师（受具足戒仪式中，宣读白四羯磨文者）；佛法教授师（教授巴利语和《圣典》者）；以及依止教授师（依止共住者）。对于依止教授师和佛法教授师，只有当弟子依止共住时，才必须履行所有上述职责。至于另外两者，《义注》补充说，只要双方都活著并且仍然是比丘身分，就应该履行第 1-3 节——尽管并非所有僧团都在这一点上遵循《义注》。
The Commentary adds that if the mentor already has a pupil performing these duties for him, he may inform his remaining pupils that they need not take them on. This exempts them from having to observe them. If he neglects to do this, the pupil who is performing the duties may inform his fellows that he will take responsibility for looking after the mentor. This also exempts them. Otherwise, they incur a dukkaṭa for every duty they neglect to perform. 《义注》补充说，如果依止师已经有一名弟子对他履行这些职责，他可以告诉其余的弟子不需要履行这些职责。这豁免他们不必履行它们。如果依止师疏忽没有这样做，履行职责的弟子可以通知他的同伴，他将负责照顾依止师。这也豁免了他们的职责。否则，他们会因疏忽履行的每一项职责而犯一次《突吉罗》。
The mentor’s duties to his pupil 依止师对弟子的职责
1. Furthering the pupil’s education, teaching him the Dhamma and Vinaya through recitation, interrogation, exhortation, and instruction. 1. 促进弟子的教育，透过念诵、质问、劝诫和教导来教授他们法与律。
2. Providing requisites for the pupil. If the pupil lacks any of his basic requisites, and the mentor has any to spare, he should make up the lack. 2. 为弟子提供必需品。如果弟子缺乏基本必需品，而依止师有余，依止师就应该补足所缺。
3. Attending to the pupil’s personal needs when he is ill, performing the services mentioned in section 1 under the pupil’s duties to his mentor. 3. 在弟子生病时照顾其个人需求，根据「弟子对依止师的职责」，履行第 1 节中提到的服务。
4. Assisting the pupil in any problems he may have with regard to the Dhamma and Vinaya, performing the services mentioned in section 2 under the pupil’s duties to his mentor. 4. 协助弟子解决有关法与律的任何问题，根据「弟子对依止师的职责」，履行第 2 节中提到的服务。
5. Teaching the pupil how to wash, make, and dye robes. If for some reason the pupil is unable to handle these skills, the mentor should try to find some way to get these tasks done. 5. 教导弟子如何洗涤、缝制和染色袈裟。如果因为某些原因弟子无法处理这些技能，依止师应该尝试找到某种方法来完成这些任务。
6. Caring for the pupil when he falls ill, not leaving him until he either recovers or passes away (Mv.I.26). 6. 当弟子生病时照顾他，直到他康复或去世时才离开（《大品》.一.26）。
According to the Commentary, the preceptor, going-forth teacher, and acceptance teacher must observe these duties toward the pupil as long as both parties are alive and still ordained. As for the Dhamma and dependence teachers, they must observe these duties only as long as the pupil is living with them. 根据《义注》，只要戒师、出家教授师、羯磨教授师在世且仍然是比丘身分，就必须履行对弟子的这些职责。至于佛法教授师和依止教授师，只有在与弟子共住时才必须履行这些职责。
Dismissal 摈出
If the pupil does not observe his duties to his mentor, the mentor is empowered to dismiss him. In fact, if the pupil deserves dismissal, the mentor incurs a dukkaṭa if for some reason he does not dismiss him, just as he would for dismissing a pupil who did not deserve it (Mv.I.27.5-8). The grounds for dismissal are any of the following five: 如果弟子不履行对依止师的职责，依止师有权摈出之。事实上，如果弟子应该被摈出，那么依止师如果出于某种原因不摈出他，就会犯《突吉罗》，同样地，如果依止师摈出不应受摈出的弟子，也是犯《突吉罗》。（《大品》.一.27.5-8）。有下列五种情形之一的，予以摈出：
  1. The pupil has no affection for his mentor—i.e., he shows him no kindness.
  1. 弟子对依止师没有感情－也就是说，他没有向依止师表现出亲切。
  1. He has no faith in his mentor—i.e., he does not regard him as an example to follow.
  1. 他对依止师没有信心－也就是说，他不把依止师视为学习的榜样。
  1. He has no shame in front of his mentor—i.e., he openly disregards the training rules in his mentor’s presence.
  1. 他在依止师面前毫无羞耻感－也就是说，在依止师面前公然无视学处。
  1. He has no respect for his mentor—i.e., he does not listen to what the mentor has to say and openly disobeys him.
  1. 他不尊重依止师－也就是说，不听依止师的话，公然违抗依止师。
  1. He is not developing under his mentor—the Commentary translates developing here as developing a sense of good will for his mentor, but it could also mean developing in his general education and practice of the Dhamma and Vinaya.
  1. 他在依止师的指导下无所提升－《义注》将这里的「提升」翻译为对依止师培养善意感，但这也可能意指在通识教育和法与律修行中的提升。
The Vinaya-mukha notes that the mentor should reflect on his own conduct before dismissing such a pupil. If he has done anything that would give the pupil valid reason for losing affection, etc., he should first correct his own conduct. Only after reflecting that there is no longer anything in his own conduct that would give the pupil valid reason to disregard him should he go ahead with the dismissal. 《戒律入口》指出，依止师在摈出这样的弟子之前应该反省自己的行为。如果他做了任何会让弟子有正当理由失去感情等的事情，他应该先纠正自己的行为。只有在反思自己的行为，在自己的行为里不再有任何正当理由让弟子不尊重他之后，他才可以去摈出弟子。
The Mahāvagga mentions each of the following statements as a valid means of dismissal: “I dismiss you.” “Don’t come back here.” “Take away your robes and bowl.” “Don’t attend to me.” It also states that if the mentor makes any of these meanings known by gesture—e.g., he evicts the pupil from his quarters and throws his robes and bowl out after him—that also counts as a valid means of dismissal (Mv.I.27.2). The Commentary to Mv.I.32 adds that any statement conveying the same basic meaning as those above would count as well. 《大品》提到以下每一种说法都是有效的摈出方式：“我摈出你。” “不要回到这里。” “把你的袈裟和钵拿走。” “别侍奉我。” 它还指出，如果依止师通过手势使任何这些含义为人所知－例如，他将弟子从他的住处中赶出来，并在他身后扔出他的袈裟和钵－这也算作摈出的有效方式（《大品》.一.27.2）。《大品》.一.32的《义注》补充说，任何传达与上述相同基本含义的声明也将被视为有效。
Once a pupil has been dismissed, his duty is to apologize. If he doesn’t, he incurs a dukkaṭa (Mv.I.27.3). Once the pupil has apologized, the mentor’s duty is to forgive him (Mv.I.27.4). If, however, he sees that the pupil is still unconscientious, he should not take him back, for a mentor who takes on an unconscientious pupil incurs a dukkaṭa (Mv.I.72.1). Thus the mentor may, if he sees fit, inflict a non-physical punishment on the pupil before taking him back on the original footing, to make sure that he has actually seen the error of his ways. An example of such punishment, mentioned in the Vinaya-mukha, is simply asking to wait to observe the pupil’s behavior for a while to test whether his apology is sincere. 一旦弟子被摈出，他的职责就是道歉。如果他不这样做，他犯《突吉罗》（《大品》.一.27.3）。一旦弟子道歉，依止师的职责就是原谅他（《大品》.一.27.4）。然而，如果他看到弟子仍然不负责任，他就不应该把他带回去，因为依止师收下一个不负责任的弟子会犯《突吉罗》（《大品》.一.72.1）。因此，依止师可以在他认为合适的情况下，在重新接受弟子之前对弟子进行非肉体的惩罚，以确保他确实看到了自己的错误。《戒律入口》中提到的这种惩罚的一个例子，就是要求等待观察弟子的行为一段时间，以测试他的道歉是否真诚。
The Commentary to Mv.I.32 recommends that if the mentor refuses to forgive the pupil, the latter should try to get other bhikkhus in the monastery to intercede for him. If that doesn’t work, he should go stay in another monastery and take dependence under a senior bhikkhu there who is on congenial terms with the mentor, in hopes that the mentor will take this as a sign of the pupil’s good intentions and will eventually grant his forgiveness. If for some reason the pupil cannot stay at that other monastery, he may return to his original monastery and take dependence under another teacher. 《大品》.一.32的《义注》建议，如果依止师拒绝宽恕弟子，弟子应该尝试让寺院中的其他比丘为他求情。如果不行的话，他应该去另一座寺院，在那里依止一位与依止师关系融洽的长老比丘，希望依止师以此为弟子善意的表征，最终会给予他宽恕。如果由于某种原因，弟子不能留在其他寺院，他可以返回原来的寺院，并依止于另一位教授师。
Dependence lapses 依止失效
Mv.I.36.1 says that if a pupil is staying in dependence with his preceptor, the dependence lapses in any of the following scenarios: 《大品》.一.36.1说，如果弟子正在依止其戒师，则在以下任何情况下，依止就会失效：
  1. He leaves. According to the Commentary, this means that he moves from the monastery, and that dependence lapses regardless of whether he gives notice of his move. The Sub-commentary adds that “moving” here can mean even spending one night outside the monastery, and that dependence lapses regardless of whether he plans to return.
  1. 他离去。根据《义注》，这意指他离开了寺院，无论他是否通知他离去，此依止都会失效。《复注》补充说，「离去」在此甚至可意指在寺院外过一夜，无论他是否打算返回，此依止都会失效。
  1. He disrobes.
  1. 他还俗。
  1. He dies.
  1. 他死亡。
  1. He goes over to another side—according to the Commentary, this means that he joins another religion.
  1. 他归依外道－根据《义注》，这意味著他加入了另一个宗教。
In all of the above cases, the commentaries interpret “he” as referring to the preceptor, although it would seem to refer to the pupil as well. This would fit with the passages from the Mahāvagga, to be mentioned below, that refer to a new bhikkhu on a journey as not being in dependence. In such cases, the new bhikkhu is most likely the one who has left the preceptor, and his leaving is what has caused the dependence to lapse. 在所有上述情况中，《义注》将「他」解释为指戒师，尽管「他」似乎也可以指弟子。这与下面要提到的《大品》中的段落相吻合，这些段落提到旅途中的新比丘是没有依止的。在这种情况下，新比丘很可能是离开了戒师的人，而他的离去导致了依止的失效。
  1. He gives a command. This is the one alternative where “he” clearly refers only to the preceptor. The Commentary to Mv.I.34 interprets command here as dismissal, as discussed above, but also as including cases where the preceptor sees that the pupil qualifies to be released from dependence (see below) and tells him so.
  1. 他下命令。这是「他」明确地仅指戒师。《大品》.一.34的《义注》将这里的命令解释为摈出，如上所述，但也包括戒师认为弟子有资格解除依止的情况（见下文）而告诉他解除依止。
In each of these cases, a pupil who is not yet released from dependence must find someone else to take dependence under on that very day, except in the following instances (taken from the Commentary): 在上述每种情况下，尚未解除依止的弟子必须在当天找到其他人来依止，但以下情况除外（摘自《义注》）：
—The preceptor leaves, saying that he will be away only for a day or two, and that the pupil need not ask anyone else for dependence in the meantime. If the preceptor’s return is delayed, he should send word to his pupil, saying that he still intends to come back. If, however, the pupil receives word from his preceptor that the latter no longer intends to return, he should immediately look for a teacher under whom to take dependence. —戒师离去时说，他只离开一两天，而弟子在此期间不必向任何人寻求依止。如果戒师延迟归返，他应该传话给弟子，说他还要回来。然而，如果弟子接到来自戒师的讯息，知道戒师已经不打算回来，他应该立即寻找一位教授师来依止。
—The preceptor leaves, and the only other senior bhikkhu in the monastery is one whom the pupil does not know well. In this case, the pupil is allowed four or five days to observe the senior bhikkhu’s behavior (as mentioned above) before requesting dependence from him. If, though, the pupil already knows the senior bhikkhu well enough to feel confident in his conduct, he should take dependence with him on the day of his preceptor’s departure. —戒师离去后，寺院里唯一一位长老比丘，弟子并不熟悉。在这种情况下，弟子可以在请求依止长老比丘之前，有四五天的时间来观察长老比丘的行为（如上所述）。然而，如果弟子已经足够了解这位长老比丘，对他的行为充满信心，那么他应该在他的戒师离开的那天依止他。
If the pupil is staying in dependence on a teacher, the dependence can lapse for any of six reasons. The first five are identical with those above, although even the Commentary states that “he leaves,” the first reason, applies not only to cases where the teacher leaves but also to cases where the pupil leaves. The sixth reason is: 如果弟子依止的是教授师，此依止可以因为六个原因中的任何一个而消失。前五个与上面相同，尽管《义注》中也指出第一个原因中的「他离去」，不仅适用于教授师离去的情况，也适用于弟子离去的情况。第六个原因是：
  1. The pupil rejoins his preceptor. The Commentary explains this by saying that, in effect, the pupil’s original dependence on his preceptor always overrides his dependence on a teacher. If the pupil happens to see his preceptor and recognize him, or to hear and recognize his voice—even if they just happen to pass on the street—his dependence on his teacher automatically lapses, and his dependence on his preceptor is reinstated. If he then returns to live with his teacher, he must ask for dependence from the teacher all over again.
  1. 弟子会遇戒师。《义注》解释说，实际上，弟子最初与戒师的依止总是高于他与教授师的依止。如果弟子碰巧看到他的戒师并认出他，或者听到并认出他的声音——即使他们只是碰巧在街上经过——弟子与教授师的依止自动失效，而他对戒师的依止则会恢复。如果他回到教授师那里住，他必须重新向教授师请求依止。
The Vinaya-mukha objects to this judgment, saying that “rejoins the preceptor” should refer to the pupil’s actually living with the preceptor, either in another monastery or in the same monastery where the teacher lives. This, however, is an area where different Communities differ in their interpretation, and the wise policy is to follow the interpretation of the Community in which one lives. 《戒律入口》反对此判断，认为「会遇戒师」应指弟子实际上与戒师共住，无论是在另一寺院，或是与教授师居住的同一寺院。然而，不同的僧团对此有不同的解释，明智之举是遵循个人所居住的僧团的解释。
Temporary exemption from dependence 暂时免除依止
Normally a junior bhikkhu is required to live in dependence under a mentor at all times. However, Mv.I.73 allows him not to take dependence when living in any of the following situations if no qualified bhikkhu is available as a mentor: 通常，低戒腊比丘必须始终在依止师的指导下生活。然而，《大品》.一.73允许在下列情况下，如果没有合格的比丘可作依止师，他可以不必依止：
  1. He is on a journey.
  1. 他在旅行途中。
  1. He is ill.
  1. 他生病
  1. He is caring for an ill person who has requested his help (§).
  1. 他正在照顾一位请求他帮助的病人 (§)。
  1. He is living alone in the wilderness, meditating comfortably, intending to take dependence if a qualified mentor comes along.
  1. 他独自生活在森林中，修行得很安稳，如果有一位合格的依止师出现，他打算依止。
The Commentary, in discussing these allowances, makes the following points: 《义注》在讨论这些开缘时，提出以下几点：
A bhikkhu on a journey is said to have no mentor available if no qualified senior bhikkhu is traveling with him. In other words, the fact that he happens to pass by a monastery containing a qualified mentor does not mean that a mentor is available, and he is allowed to continue traveling without taking dependence. If, however, he spends the night in a place where he has taken dependence before, he should take dependence on the day of his arrival. If he reaches a place where he has never been before and plans to spend only two or three days, he need not take dependence; but if he plans to spend a week, he must. If the senior bhikkhu he requests dependence from says, “What’s the use of taking dependence for only a week?” that exempts him from this requirement. 比丘在旅途中，如果没有合格的长老比丘与之同行，称为没有依止师。换句话说，他碰巧经过有一位合格的依止师的寺院，这并不意味著有依止师，他可以继续旅行而无需依止。然而，如果他在以前已经依止的地方过夜，他应该在到达的那天开始依止。如果他到了一个从未去过的地方，只打算待两三天，就不必依止；但如果他打算待一周，他就必须依止。如果他请求依止的长老比丘说：“只依止一周有什么用呢？” 这使他免除依止的要求。
As for the bhikkhu living alone in the wilderness, the Commentary says that “meditating comfortably” means that his tranquility and insight meditation are going smoothly. For some reason, though, it says that this allowance applies only to bhikkhus whose meditation is at a tender stage and might deteriorate if they were to leave the wilderness; if a bhikkhu has attained any of the noble attainments—beginning with stream-entry—he may not make use of this allowance. Why the Commentary limits the allowance in this way, it doesn’t say. 对于独居森林的比丘，《义注》说，「修行得很安稳」是指他的止观禅修进行得顺利。然而，出于某种原因，它说这项开缘只适用于禅修处于幼嫩阶段的比丘，如果离开森林，禅修可能会恶化。如果比丘已经证得任何圣果－从入流开始－他就不能使用这项开缘。《义注》并没有说为何如此限制开缘的理由。
At any rate, once the month before the Rains-residence (vassa) arrives and no suitable mentor appears, the junior bhikkhu must leave his wilderness abode and look for a place with a suitable mentor under whom he can take dependence for the Rains. 无论如何，一旦到了雨安居（vassa）前的那一个月，没有合适的依止师出现，低戒腊比丘就必须离开他的森林住所，寻找一个有合适依止师的地方，他可以在雨安居时依止之。
Release from dependence 解除依止
According to Mv.I.53.4, a bhikkhu may be released from dependence after he has been ordained for five years, on the condition that he be experienced and competent. If he is not yet experienced and competent, he must remain under dependency until he is. If he never becomes experienced and competent, he must remain in dependence for his entire life as a bhikkhu. The Commentary adds that, in the last case, if he cannot find a competent experienced bhikkhu who is senior to him, he must take dependence with a competent, experienced bhikkhu who is his junior. 根据《大品》.一.53.4，受具足戒五年后，比丘可以解除依止，条件是他必须贤能通达。如果他还没有贤能通达，他就必须保持依止，直到他贤能通达。如果他一直无法变得贤能通达，他作为比丘的一生就必须保持依止。《义注》补充说，必须终身依止的比丘，如果找不到贤能通达的上座比丘，他就必须依止贤能通达的下座比丘。
To be considered competent and experienced enough to deserve release from dependence, a bhikkhu must meet many of the same general qualifications as those for a mentor, except that he need not possess the competence to look after a pupil, and the minimum number of years he needs as a bhikkhu is five. None of the texts divide the qualifications here into ideal and minimal qualifications, as they do for the mentor, but it seems reasonable that the same division would apply here as well. This would give us the following list: 为了被认为有足够的贤能通达，得以解除依止，比丘必须满足许多与依止师相同的一般资格，除了他不需要具备照顾弟子的能力，以及做为比丘最少五年。没有任何文本像依止师一样，将这里的资格分为理想资格和最低资格，但同样的划分也适用于这里似乎是合理的。于是我们得以条列如下文：
The ideal qualifications: The bhikkhu should have an arahant’s virtue, concentration, discernment, release, and knowledge and vision of release. He should have faith, a sense of shame, compunction, persistence in the practice, and quick mindfulness. He should be free of heavy and light offenses, and possess right view. 理想资格：比丘应具备阿罗汉的戒、定、慧、解脱、解脱知见。他应该有信心、惭、愧、精进、不失正念。他应无重、轻诸罪，并且具足正见。
The minimal qualifications: The bhikkhu must be learned and intelligent, knowing both Pāṭimokkhas in detail, understanding what is and is not an offense, what is a light offense, what is a heavy offense, and how an offense may be removed. And—the most basic requirement—he must have been ordained as a bhikkhu for at least five years (Mv.I.53.5-13). 最低资格：比丘必须博学且聪慧，娴熟通达二部《波罗提木叉》，了解什么是犯戒，什么是不犯戒，什么是轻罪，什么是重罪，以及如何忏罪。而且──最基本的要求──他必须受具足戒为比丘至少五年（《大品》.一.53.5-13）。
The Commentary to Mv.I.53, in explaining learned, refers to the definition of the term given by the Commentary to Pc 21, which says that a learned bhikkhu must have memorized: 《大品》.一.53的《义注》在解释「博学」时，参考了《波逸提》二一的《义注》给出的术语定义，它说博学的比丘必须背诵：
  1. Both Pāṭimokkhas (for the bhikkhus and bhikkhunīs).
  1. 两部《波罗提木叉》（比丘和比丘尼）。
  1. The Four Bhāṇavāras—a set of auspicious chants that are still regularly memorized in Sri Lanka as the Mahā-parit poṭha.
  1. 四种诵分（Bhāṇavāra）－一套吉祥的念诵，在斯里兰卡称为 Mahā-parit poṭha 并仍然固定被背诵。
  1. A discourse that is helpful as a guide for sermon-giving. (The Commentary lists as examples the Mahā-Rāhulovāda Sutta (MN 62), the Andhakavinda Sutta (AN 5:114), and the Ambaṭṭha Sutta (DN 3).)
  1. 有助于作为讲经说法依据的经典。（《义注》列举了《大教诫罗睺罗经》（《中部》62经）、《暗陀迦频陀经》（《增支部》5:114经）和《阿摩昼经》（《长部》3经）作为例子。）
  1. Three kinds of anumodanā (rejoicing in the merit of others) chants: for meals; for auspicious merit-making ceremonies, such as blessing a house; and for non-auspicious ceremonies, i.e., any relating to a death.
  1. 三种回向祝福的念诵（随喜他人的功德）：用餐；吉祥做功德仪式，例如为房子加持；以及非吉祥仪式，意即任何与死亡有关的。
The Commentary adds that he must also know the rules for such Community transactions as the Pāṭimokkha recitation and the Invitation at the end of the Rains-residence, and be acquainted with themes for tranquility and insight meditation leading to arahantship. 《义注》补充说，他还必须了解诸如《波罗提木叉》念诵和雨安居结束时自恣等僧团羯磨的规则，并熟悉趋证阿罗汉果的止观禅修的主题。
This definition of learned is not universally accepted, and some traditions have reworked it. As this is another area where different Communities have different interpretations, the wise policy is to adhere to the practice followed in one’s Community, as long as it follows the basic requirements in the Canon, mentioned above. 在此「博学」的定义并未普遍地被接受，一些传统对其进行了修改。由于这是另一个不同僧团有不同解释的领域，明智之举是秉承自己僧团所遵循的实践，只要它遵循上述《圣典》中的基本要求即可。
Once a pupil has been released from dependence, the Commentary states that he need no longer perform the duties mentioned in sections 4 and 5 under the pupil’s duties to his mentor. 一旦弟子解除依止，《义注》指出，他不再需要履行第 4 节和第 5 节中提到的弟子对其依止师的职责。
Return to dependence 回归依止
The Cullavagga (I.9-12) states that a bhikkhu released from dependence may be forced, by a Community transaction—called either a demotion transaction (niyasa-kamma) or a dependence transaction (nissaya-kamma)—to return to dependence if his conduct is so bad as to warrant it. The qualifying factors are: 《小品》（一.9-12）指出，解除依止的比丘可以透过僧团羯磨（称为降级羯磨（niyasa-kamma）或依止羯磨（nissaya-kamma））被迫回归依止，如果他的行为是如此恶劣，以至于有必要这样做。符合条件要素是：
  1. He is ignorant and inexperienced.
  1. 他愚痴、暗昧。
  1. He is indiscriminately full of offenses (§).
  1. 他任意地一直犯戒 (§)。
  1. He lives in unbecoming association with lay people.
  1. 他与在家众的交往不恰当。
If these factors apply to a bhikkhu to the extent that the Community is “fed up with granting him probation, sending him back to the beginning, imposing penance, and rehabilitating him”—these terms refer to the procedures for dealing with a bhikkhu who has committed repeated saṅghādisesa offenses (see Chapter 5)—then the Community is justified in imposing a demotion (or dependence) transaction (see BMC2, Chapter 20). This is similar to a “further punishment” transaction, to be discussed in Chapter 11 of this volume, and carries the same penalties with the additional penalty that the bhikkhu must live in dependence under a mentor as long as the transaction is in effect. If he mends his ways to the Community’s satisfaction, they may rescind the transaction and return his independence. 如果这些要素适用于一位比丘，以至于僧团「厌倦了给予他别住、本日治、摩那埵、以及出罪」——这些术语指的是一个比丘屡次犯下《僧残》罪的处理程序。（见第五章）－那么僧团就有理由实施降级（或依止）羯磨（见《佛教修道准则 第二册》第二十章）。 这类似于本书第十一章将要讨论的「觅罪相」羯磨，具有相同的惩罚，但多了额外的惩罚是，只要羯磨有效，比丘就必须依止其依止师而住。如果他改正自己的方式让僧团满意，僧团可解除羯磨并恢复他的独立。
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As mentioned above, the Commentary states that regardless of whether a pupil is under dependence or released from it, he is still expected to observe certain duties to his preceptor—and his preceptor, certain duties to him—as long as both are alive and ordained. This is in line with the fact that they are always to regard each other as father and son: The preceptor is to take a continuing interest in his pupil’s welfare, and the pupil is to show his continuing gratitude for the initiation his preceptor has given him into the bhikkhu’s life. 如上所述，《义注》指出，无论弟子是依止中还是解除依止，他仍然应该履行对他的戒师的某些职责－而他的戒师也对他履行某些职责－只要他们都在世且是比丘身分。这符合他们始终将彼此视为父子的事实：戒师应持续关注弟子的福利，而弟子则应对他的戒师给予他进入比丘生活的启蒙表示持续的感激之情。