不定

This term means “indefinite.” The rules in this section do not assign definite or fixed penalties, but instead give procedures by which the Community may pass judgment when a bhikkhu in uncertain circumstances is accused of having committed an offense. There are two training rules here.

这个字的意思是「不定」。本节的戒条并没有指定明确或固定的惩罚，而是给出了当比丘在不确定的情况下被指控犯戒时，僧团可以做出判决的程序。这里有两条学处。

1	一
Should any bhikkhu sit in private, alone with a woman on a seat secluded enough to lend itself (to sexual intercourse), so that a female lay follower whose word can be trusted, having seen (them), might describe it as constituting any of three cases—entailing defeat, communal meetings, or confession—then the bhikkhu, acknowledging having sat (there), may be dealt with in line with any of the three cases—entailing defeat, communal meetings, or confession—or he may be dealt with in line with whichever case the female lay follower whose word can be trusted described. This case is indefinite.	如果任何比丘与一名女人私密地单独坐在足够（进行性交的）僻静座位上，以至于一位言词可信的优婆夷，在见过（他们）之后，可能会描述它构成了以下三种情况任何一种——《波罗夷》、《僧残》、或《波逸提》——比丘承认坐了（那里），可以按照三种情况——《波罗夷》、《僧残》、或《波逸提》——中的任何一种来处理，或者依言词可信的优婆夷所说来予以处理之。此情况不定。
Woman here means a female human being, “even one born that very day, all the more an older one.” To sit also includes lying down. Whether the bhikkhu sits down when the woman is already seated, or the woman sits down when he is already seated, or both sit down at the same time, makes no difference here.	这里的「女人」是指女性人类，「即使是当天出生的，更不用说更年长的」。坐也包括躺著。无论比丘在女人已经坐下时坐下，还是当他已经坐下时，女人坐下，或者两者同时坐下，在这里都没有区别。
Private means private to the eye and private to the ear. Two people are sitting in a place private to the eye when no one else is near enough to see if they wink, raise their eyebrows, or nod (§). They are in a place private to the ear when no one else is near enough to hear what they say in a normal voice (§). A secluded seat is one behind a wall, a closed door, a large bush, or anything at all that would afford them enough privacy to engage in sexual intercourse.	私密意味著视线私密、闻声私密。两个人坐在一个视线私密的地方，没有其他人离得足够近，可以看到他们是否眨眼、扬眉或点头（§）。当没有其他人离得够近，无法听清楚他们以正常声音说话时，他们就处于一个闻声私密的地方（§）。僻静的座位是指墙后、一扇紧闭的门、一大片灌木丛或任何能为他们提供足够隐私以进行性交的地方。
For a bhikkhu to sit in such a place with a woman can be in itself a breach of Pc 44 (see the explanations for that rule) and affords the opportunity for breaking Pr 1 and Sg 1, 2, 3, & 4 as well—which is why this case is called indefinite.	对于比丘来说，与女人坐在这样的地方，本身就违反了《波逸提》四四（参见该戒条的解释），也提供了违反《波罗夷》一和《僧残》一、二、三和四的机会——这就是为什么这种情况称为不定。
If a trustworthy female lay follower happens to see a bhikkhu with a woman in such circumstances, she may inform the Community and charge him on the basis of what she has seen. Female lay follower here means one who has taken refuge in the Buddha, Dhamma, and Saṅgha. Trustworthy means that she is at least a stream-winner. Even if she is not a stream-winner, the Community may choose to investigate the case anyway; but if she is, they have to. The texts do not discuss cases in which a man is making the charge but, given the low legal status of women in the Buddha’s time, it seems reasonable to infer that if a woman’s word was given such weight, the same would hold true for a man’s. In other words, if he is a stream-winner, the Community has to investigate the case. If he isn’t, they are free to handle the case or not, as they see fit.	如果一位值得信赖的优婆夷碰巧看到一位比丘与一名女人处于这种情况，她可以通知僧团，并根据她所看到的情况向他提出指控。这里的优婆夷是指已经皈依佛、法、僧的人。值得信赖意味著她至少是一位入流者。即使她不是入流者，僧团也可选择调查此案；但如果她是，他们就必须这么做。这些文献没有讨论男性提出指控的案例，但鉴于佛陀时代女性的法律地位较低，似乎可以合理地推断，如果女性的话受到如此重视，那么同样的情况也适用于男性。换句话说，如果他是入流者，僧团就必须调查此案。如果他不是，他们可以按照他们认为合适的方式自由处理或不处理此案。
The wording of the rule suggests that once the matter is investigated and the bhikkhu in question has stated his side of the story, the bhikkhus are free to judge the case either in line with what he admits to having done or in line with the trustworthy female lay follower’s charge. In other words, if his admission and her charge are at variance, they may decide which side seems to be telling the truth and impose a penalty—or no penalty—on the bhikkhu as they see fit.	本戒条的措辞表明，一旦事件得到调查并且有关比丘陈述了他的说法，比丘们可以自由地根据他承认的行为或根据值得信赖的优婆夷来判断案件。换句话说，如果他的承认和她的指控不一致，他们可以决定哪一方似乎说的是实话，并根据他们认为合适的方式对比丘施加惩罚——或不施加惩罚。
The Vibhaṅga, however, states that they may deal with him only in line with what he admits to having done. The Commentary offers no explanation for this point aside from saying that in uncertain cases things are not always as they seem, citing as example the story of an arahant who was wrongly charged by another bhikkhu of having broken Pc 44.	然而，《经分别》规定，他们只能根据他承认的行为来处理他。《义注》对此没有提供任何解释，只是说，在不确定的情况下，事情并不总是像看上去的那样，并引用了一位阿罗汉的故事作为例子，他被另一位比丘错误地指控违反了《波逸提》四四。
Actually, the Vibhaṅga in departing from the wording of the rule is simply following the general guidelines given in As 4 and the Khandhakas for handling accusations. Apparently what happened was that this rule and the following one were formulated early on. Then As 4—the principle of imposing an offense on a bhikkhu only in line with what he admits to having done—was formulated. This left a conflict. Which was to take precedence: these Ay rules, or As 4? Later still, when the general guidelines were formulated for dealing with accusations, some group-of-six bhikkhus abused the system to impose penalties on innocent bhikkhus they didn’t like (Mv.IX.3.1), so the Buddha formulated a number of checks to prevent the system from working against the innocent. One of those checks, in effect, was to give precedence to As 4, a decision that the Vibhaṅga is following here.	事实上，《经分别》偏离戒条的措辞只是遵循《灭诤》四和《犍度》中给出的处理指控的一般准则。显然，本戒条和下一条戒条是很早就制定的。然后制定了《灭诤》四——仅根据比丘承认的行为来对他施加罪行的原则。这就留下了冲突。哪个优先：这些《不定》戒条，还是《灭诤》四？再后来，当制定处理指控的一般准则时，一些六群比丘滥用这一制度，对他们不喜欢的无辜比丘施加惩罚（《大品》.九.3.1），因此佛陀制定了一些检查以防止系统对无辜者起作用。实际上，其中一项检查是优先考虑《灭诤》四，这是《经分别》在此遵循的决定。
We will cover the guidelines in detail under the adhikaraṇa-samatha rules in Chapter 11, but here we may note a few of their more important features.	我们将在第十一章中详细介绍灭诤戒条下的指南，但在这里我们可以注意到它们的一些更重要的特征。
If Bhikkhu X wants to charge Bhikkhu Y with an offense, he must first meet privately with Y, as explained under Sg 8. If the issue cannot be settled privately in this way, then it has to go to a formal meeting of the Community. Once the case reaches this stage, one of only three verdicts can settle it: that the accused is innocent, that he was insane at the time he committed the offense (and so absolved of guilt), or that he is not only guilty as charged but—for having dragged out his confession to this point—also deserves a further-punishment transaction (Cv.IV.14.27-29), which is the same as a censure transaction (Cv.IV.11-12).	如果比丘 X 想要指控比丘 Y 犯戒，他必须先与 Y 私下会面，如《僧残》八所述。如果问题不能以这种方式私下解决，则必须提交僧团正式会议。一旦案件到达此阶段，只有三个判决之一可以解决这个问题：被指控者无罪，他在犯戒时精神错乱（因此无罪），或者他不仅有罪，而且，由于他的坦承拖延到了这个地步，他还应该受到罪处所(觅罪相)羯磨（《小品》.四.14.27-29），这与诃责羯磨（《小品》.四.11-12）相同。
When the Community meets, both the accused and the accuser must be present, and both must agree to the case’s being heard by that particular group. (If the original accuser is a lay person, one of the bhikkhus is to take up the charge.) The accused is then asked to state his version of the story and is to be dealt with in accordance with what he admits to having done (Mv.IX.6.1-4). Cv.IV.14.29 shows that the other bhikkhus are not to take his first statement at face value. They should press and cross-examine him until they are all satisfied that he is telling the truth, and only then may they pass one of the three verdicts mentioned above.	当僧团开会时，被指控者和指控者都必须出席，并且双方都必须同意该案件由该特定群体审理。（如果原告是在家人，则由一名比丘承担指控。）然后，被指控者被要求陈述他的故事版本，并根据他承认的行为进行处理（《大品》.九.6.1-4）。《小品》.四.14.29显示其他比丘不要相信他的最先陈述的表面价值。他们应该对他进行追问和盘问，直到他们都确信他说的是实话，然后才能通过上述三个判决之一。
If necessary, they should be prepared to spend many hours in the meeting to arrive at a unanimous decision, for if they cannot come to a unanimous agreement, the case has to be left as unsettled, which is a very bad question mark to leave hovering over the communal life. The Commentary to Sg 8 suggests that if one side or the other seems unreasonably stubborn, the senior bhikkhus should lead the group in long periods of chanting to wear down the stubborn side.	如果有必要，他们应该准备好在会议上花很多时间来达成一致决定，因为如果他们不能达成一致意见，案件就只能悬而未决，在僧团生活中留下一个非常糟糕的问号。《僧残》八的《义注》建议，如果一方或另一方看起来不合理地顽固，资深比丘应该带领团体长时间念诵，以磨灭顽固的一方。
If, in the course of the interrogation, Y admits to an action that constitutes an offense but he refuses to see it as an offense (Mv.IX.1.3; Cv.XI.1.10), the case is not settled. However, this much of an admission allows the Community, if it sees fit, to suspend him from the Saṅgha at large (see BMC2, Chapter 20) until he sees the error of his ways and is willing to undergo the penalty for the offense.	如果在审讯过程中，Y 承认构成犯戒的行为，但他拒绝将其视为犯戒（《大品》.九.1.3；《小品》.十一.1.10），则案件未结案。然而，如此多的承认允许僧团在认为合适的情况下在整个僧伽中举罪他（参见《佛教修道准则第二册》第二十章），直到他看到自己的错误并愿意接受犯戒的惩罚。
If, as a result of the formal meeting, the Community reaches a verdict that is later discovered to be wrong—the accused got away with a plea of innocence when actually guilty, or admitted guilt simply to end the interrogation when actually innocent—the Cullavagga allows the Community to reopen the case and reach a new verdict (Cv.IV.8). If a bhikkhu—learning that a fellow bhikkhu actually was guilty and yet got away with a verdict of innocence—then helps conceal the truth, he is guilty of an offense under Pc 64.	如果僧团正式会议的结果做出的裁决后来被发现是错误的——被指控者在实际上有罪时辩称无罪而逃脱惩罚，或者在实际上无罪时承认有罪只是为了结束审讯——《小品》允许僧团重新审理案件并做出新的裁决（《小品》.四.8）。如果一位比丘——得知一位比丘同侪实际上有罪，但却被判无罪——然后帮助隐瞒真相，那么他就犯了《波逸提》六四的罪行。
Obviously, the main thrust of these guidelines is to prevent an innocent bhikkhu from being unfairly penalized. As for the opposite case—a guilty bhikkhu getting away with no penalty—we should remember that the laws of kamma guarantee that in the long run he is not getting away with anything at all.	显然，这些指导方针的主要目的是防止无辜的比丘受到不公平的惩罚。至于相反的情况——有罪的比丘逃脱不受惩罚——我们应该记住，业的法则保证从长远来看，他根本不会逃脱任何惩罚。
These guidelines supersede both aniyata rules except in one important detail: Ordinarily—except on Invitation days (see BMC2, Chapter 16)—if one bhikkhu brings a charge against another either in private or in a formal meeting, he first has to ask leave of the accused, and the accused has the right to deny him leave. However, if the charge is brought by a trustworthy lay follower, then these rules indicate that there is no need to ask or grant leave. One of the bhikkhus must take up the charge, and the accused must respond to it. The fact that the issue has already spread into the lay community means that the Community of bhikkhus must act.	这些指导方针取代了此两条《不定》戒条，除了一个重要的细节：通常，除了自恣日（见《佛教修道准则第二册》第十六章）之外，如果一个比丘在私下或在正式会议上对另一个比丘提出指控，他首先必须请求被指控者的许可，被指控者有权拒绝许可。然而，如果指控是由值得信赖的在家弟子提出的，那么这些戒条表明不需要请求或批准许可。其中一名比丘必须接受指控，而被指控者必须对此做出回应。事实上，这个问题已经蔓延到在家众，这意味著比丘僧团必须采取行动。
In addition to this point, these rules serve two other important functions:	除了这一点之外，这些戒条还有另外两个重要功能：
1) They remind the bhikkhus that the Buddha at one point was willing to let the bhikkhus give more weight to the word of a female lay follower than to that of the accused bhikkhu. This in itself, considering the general position of women in Indian society at the time, is remarkable.	1）他们提醒比丘们，佛陀曾经一度愿意让比丘们更重视女性在家弟子的话，而不是被指控的比丘的话。考虑到当时印度社会女性的普遍地位，这本身就很了不起。
2) As we will see under Pc 44, it is possible under some circumstances—depending on the bhikkhu’s state of mind—to sit alone with a woman in a secluded place without incurring a penalty. Still, a bhikkhu should not blithely take advantage of the exemptions under that rule, for even if his motives are pure, his actions may not appear pure to anyone who comes along and sees him there. These rules serve to remind such a bhikkhu that he could easily be subject to a charge that would lead to a formal meeting of the Community. Even if he were to be declared innocent, the meeting would waste a great deal of time both for himself and for the Community. And in some people’s minds—given the Vibhaṅga’s general rule that he is innocent until proven guilty—there would remain the belief that he was actually guilty and got off with no penalty simply from lack of hard evidence. A bhikkhu would thus be wise to avoid such situations altogether, remembering what Lady Visākhā told Ven. Udāyin in the origin story to this rule:	2）正如我们将在《波逸提》四四中看到的，在某些情况下——取决于比丘的心态——与女人单独坐在僻静的地方而不受惩罚是可能的。然而，比丘不应该轻率地利用该戒条下的豁免，因为即使他的动机是纯洁的，他的行为对于任何走过并在那里看到他的人来说可能显得不纯洁。这些戒条旨在提醒这样的比丘，他很容易受到指控，导致僧团召开正式会议。即使他被宣布无罪，这次会议也会对他本人和僧团浪费大量时间。在某些人的心目中，考虑到《经分别》的一般戒条，即在被证明有罪之前他是无辜的，人们仍然相信他实际上有罪，并且仅仅因为缺乏确凿的证据而没有受到任何惩罚。因此，比丘应该明智地完全避免这种情况，记住毘舍佉鹿子母在本戒条的起源故事中告诉优陀夷尊者的话：
“It is unfitting, venerable sir, and improper, for the master to sit in private, alone with a woman…. Even though the master may not be aiming at that act, cynical people are hard to convince.”	「大德，大师与一个女人单独坐在一起，是不合适的，也是不恰当的……。纵然大师并非有意为之，但愤世嫉俗的人却很难信服。」
Summary: When a trustworthy female lay follower accuses a bhikkhu of having committed a pārājika, saṅghādisesa, or pācittiya offense while sitting alone with a woman in a private, secluded place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done.	摘要：当一位值得信赖的优婆夷指控一名比丘在私密、僻静的地方与一名女人单独坐时犯下《波罗夷》、《僧残》或《波逸提》罪时，僧团应调查该指控，并根据比丘所承认的行为来处理该比丘。

* * *

2	二
In case a seat is not sufficiently secluded to lend itself (to sexual intercourse) but sufficiently so to address lewd words to a woman, should any bhikkhu sit in private, alone with a woman on such a seat, so that a female lay follower whose word can be trusted, having seen (them), might describe it as constituting either of two cases—entailing communal meetings or confession—then the bhikkhu, acknowledging having sat (there), may be dealt with in line with either of the two cases—entailing communal meetings or confession—or he may be dealt with in line with whichever case the female lay follower whose word can be trusted described. This case too is indefinite.	如果某个座位不够僻静，不足以供其（性交）使用，但足以对妇女说出淫秽的话，如果任何比丘单独与一名女人坐在这样的座位上，以至于一位言词可信的优婆夷，见过（他们），可能将其描述为构成两种情况中的一种——《僧残》或《波逸提》——然后比丘承认坐过（那里），可以根据两种情况中的一种来处理——《僧残》或《波逸提》——或者依言词可信的优婆夷所说来予以处理之。此情况也是不定。
This rule differs from the preceding one mainly in the type of seat it describes—private to the eye and private to the ear, but not secluded. Examples would be an open-air meeting hall or a place out in the open in sight of other people but far enough away from them so that they could not see one wink, etc., or hear what one is saying in a normal voice. Such a place, although inconvenient for committing Pr 1, Sg 1 & 2, or Pc 44, would be convenient for committing Sg 3 & 4 or Pc 45. As a result, the term woman under this rule is defined as under those rules: one experienced enough to know what is properly and improperly said, what is lewd and not lewd.	本戒条与前一条戒条的不同之处主要在于它所描述的座位类型——视线私密，闻声私密，但并不僻静。例如，露天会议厅或其他人可以看到的露天场所，但距离他们足够远，以至于他们看不到眨眼等，也听不到别人用正常声音说话。这样的地方虽然不方便犯《波罗夷》一、《僧残》一及二、或《波逸提》四四，但方便于犯《僧残》三及四、或《波逸提》四五。因此，本戒条下的「女人」一词如同那些戒条被定义为：一个有足够经验的人，知道什么是适当的和不适当的言词，什么是淫秽和不淫秽。
Otherwise, all explanations for this rule are the same as for the preceding rule.	此外，本戒条的所有解释与前一条戒条相同。
Summary: When a trustworthy female lay follower accuses a bhikkhu of having committed a saṅghādisesa or pācittiya offense while sitting alone with a woman in an unsecluded but private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done.	摘要：当一位值得信赖的优婆夷指控一位比丘在不僻静但私密的地方与一名女人单独坐在一起时，犯下《僧残》或《波逸提》罪行，僧团应该调查该指控，并根据比丘所承认的行为来处理该比丘。