还俗

The first rule in the Pāṭimokkha opens with the statement that it—and, by extension, every other rule in the Pāṭimokkha—applies to all bhikkhus who have not disrobed by renouncing the training and returning to the lay life. Thus the Vibhaṅga begins its explanations by discussing what does and does not count as a valid act of disrobing. Because this is, in effect, the escape clause for all the rules, I am discussing it first as a separate chapter, for if a bhikkhu disrobes in an invalid manner, he still counts as a bhikkhu and is subject to the rules whether he realizes it or not. If he then were to break any of the pārājika rules, he would be disqualified from ever becoming a bhikkhu again in this lifetime. 《波罗提木叉》的第一条戒条一开始就声明，它——以及由此推及的《波罗提木叉》中的所有其他戒条——适用于所有尚未还俗舍戒，回到在家生活的比丘。因此，《经分别》透过讨论什么算是有效及无效的还俗行为来开始其解释。因为这实际上是所有戒条的豁免条款，所以我首先将其作为一个单独的章节来讨论，因为如果比丘以无效的方式还俗，他仍然算是比丘，并且无论他是否意识到，他仍然受到戒条的约束。如果他违反任何《波罗夷》戒条，他这一生将失去再次成为比丘的资格。
To disrobe, a bhikkhu with firm intent states in the presence of a witness words to the effect that he is renouncing the training. The validity of the act depends on four factors: 为了还俗，一位比丘带著坚定的意图在见证人面前声明他舍戒。该行为的有效性取决于四个因素：
  1. The bhikkhu’s state of mind.
  1. 比丘的精神状态。
  1. His intention.
  1. 他的意图。
  1. His statement.
  1. 他的声明。
  1. The witness to his statement.
  1. 他的声明的见证人。
State of mind 精神状态
The bhikkhu must be in his right mind. Any statement he makes while insane, delirious with pain, or possessed by spirits does not count. 比丘的心必须精神正常，神智清醒。他在精神错乱、因痛苦而发狂神智不清，或被附身时所说的任何言语都不算数。
Intention 意图
He must seriously desire to leave the Community. If, without actually intending to disrobe, he makes any of the statements usually used for disrobing, it does not count as an act of disrobing. For example, if he makes the statement in jest or is telling someone else how to disrobe, the fact that he mentions the words does not mean that he has disrobed. Also, if he is forced against his will to make a statement of disrobing, or if he says one thing and means something else—e.g., he makes a slip of the tongue—that too does not count. 他必须认真严肃地渴望离开僧团。如果他实际上并没有打算还俗，但做出了任何通常用于还俗的陈述，则不算是还俗行为。例如，如果他是开玩笑地说出这样的话，或是在告诉别人如何还俗，那么他提到这些话并不代表他已经还俗了。此外，如果他被迫违背自己的意愿做出还俗声明，或者如果他说的是一样，意思是另一样——例如，他失言了——那也不算数。
The statement 声明
The Vibhaṅga lists a wide variety of statements that one may use to renounce the training, following two basic patterns. The first pattern follows the form, “I renounce x,” where x may be replaced with the Buddha, the Dhamma, the Saṅgha, the training, the discipline (vinaya), the Pāṭimokkha, the celibate life, one’s preceptor, one’s teacher, one’s fellow bhikkhus, or any equivalent terms. Variants on this pattern include such statements as, “I am tired of x,” “What is x to me?” “X means nothing to me,” or “I am well freed of x.” The second pattern follows the form, “Consider me to be y,” where y may be replaced with a householder, a lay follower, a novice, a member of another sect, an adherent of another sect, or any other equivalent term. 《经分别》列出了可以用来舍戒的各种声明，遵循两种基本模式。第一个模式遵循「我放弃 x」的形式，其中 x 可以用佛、法、僧、训练、戒律（vinaya）、《波罗提木叉》、梵行生活、戒师、教授师、同侪比丘，或任何同等的术语。这种模式的变体包括诸如“我厌倦了 x”、“x 对我来说是什么？”之类的陈述。 “X 对我来说毫无意义”，或者“我已经摆脱了 x”。第二种模式遵循「视我为 y」的形式，其中 y 可以替换为居士、在家信众、沙弥、另一个教派的成员、另一个教派的信徒或任何其他等效术语。
The Vibhaṅga stipulates that the statement not be put in the conditional tense—or, in terms of English grammar, the subjunctive mood—(“Suppose I were to renounce the training”). Nor should it be expressed as a wish (“If only I were to renounce the training (§)”; “May I renounce the training (§)”) or as a question (“Should I renounce the training?” (§—reading apāhaṁ with the Burmese and PTS editions)). The Commentary further stipulates that the “x” statements must be in the present tense. Thus to say, “I have renounced the training,” or “I will renounce the training,” would not be a valid statement of disrobing. 《经分别》规定，该声明不能使用条件时态，或用英语文法来说，虚拟语气（「假设我要舍戒」）。它也不应该表达为愿望（“如果我舍戒（§）”；“我可以舍戒（§）”）或问句（“我应该舍戒吗？”（§—缅甸和PTS版本拼读为 apāhaṁ ））。《义注》进一步规定，「x」声明必须采用现在式。因此，「我已经舍戒」或「我将舍戒」并不是有效的还俗声明。
The witness 见证人
The witness must be a human being in his or her right mind, and must understand what the bhikkhu says. This rules out the legendary practice of bhikkhus who disrobe by taking a Buddha image as their witness, or who disrobe in front of a Bodhi tree on the assumption that the tree deva counts. 见证人必须是个精神正常，神智清醒的人，并且必须理解比丘所说的话。这就排除了传说中比丘以佛像为见证还俗的做法，或是以为树神做见证在菩提树前还俗也算数。
These four factors cover all that is absolutely necessary for an act of disrobing to be valid. However, each of the different national traditions has developed a set of formal ceremonies to surround the act—such as making a final confession of all one’s offenses and reciting the passage for reflection on one’s past use of the four requisites—to give psychological weight to the occasion and to help minimize any remorse one might feel afterwards. 这四个因素涵盖了使还俗行为有效，绝对必要的所有因素。然而，每个不同的民族传统都制定了一套围绕此行为的正式仪式－例如对自己的所有犯戒进行最后的忏罪，并背诵一段经文以反思过去对四个必需品的使用－以给予此场合心理上的重视，并帮助尽量减少事后可能感到的懊悔。
Because disrobing is a serious act with strong consequences for one’s mental and spiritual well being, it should be done only after due consideration. Once a bhikkhu decides that he does want to disrobe, he would be wise to follow not only the stipulations given in the texts but also any additional customs observed in his particular Community, as a sign to himself and to others that he is acting seriously and with due respect for the religion, for the Community, and for himself. 因为还俗是一种严肃的行为，会对一个人的心理和精神的幸福安康产生强烈后果，所以只有在经过适当考虑后才应该这样做。一旦比丘决定他确实想要还俗，他应该明智地不仅遵守文本中给出的规定，而且还要遵守他的特定僧团中所奉行任何额外习俗，作为对他自己和他人的表明，显示他正在严肃行事，并对宗教、僧团和他自己给予应有的尊重。