波逸提

Three: The Exhortation Chapter

第三教诫品

21	二十一
Should any bhikkhu, unauthorized, exhort the bhikkhunīs, it is to be confessed.	如果任何比丘未经授权，教诫比丘尼，波逸提。
“Now at that time, elder bhikkhus exhorting the bhikkhunīs became recipients of robes, almsfood, lodgings, and medicines for the sick. (According to the Commentary, if a bhikkhu gave a good exhortation to the bhikkhunīs, they would tell their supporters, who in turn would provide the exhorter with requisites.) The thought occurred to some group-of-six bhikkhus: ‘At present, elder bhikkhus exhorting the bhikkhunīs have become recipients of robes, almsfood, lodgings, and medicines for the sick. Let’s exhort the bhikkhunīs, too.’ So, having approached the bhikkhunīs, they said, ‘Come, sisters, go to us too, and we’ll exhort you as well.’	「尔时，教诫比丘尼的长老比丘们，得到了袈裟、钵食、住处和病药。（根据《义注》，如果比丘善于教诫比丘尼，他们会告诉他们的支持者们，支持者们又会为教诫者提供生活必需品。）六群比丘想到：『目前，教诫比丘尼的长老比丘们，得到了袈裟、钵食、住处和病药。我们也教诫比丘尼吧。』于是，他们来到比丘尼跟前，说：『来，姊妹们，也到我们这里来，我们也教诫你们。』
“So the bhikkhunīs went to the group-of-six bhikkhus and, on arrival, having bowed down, sat to one side. Then the group-of-six bhikkhus, after giving just a trifling Dhamma talk and spending the day with animal talk, dismissed the bhikkhunīs: ‘You may go, sisters.’	「于是比丘尼们来到六群比丘处，一到便顶礼，坐于一旁。六群比丘们只是开示了些微不足道的佛法，谈了一整天的畜生论，便遣散了比丘尼们：『姐妹们，你们可以走了。』
“Then the bhikkhunīs went to the Blessed One and, on arrival, having bowed to him, stood to one side. As they were standing there, the Blessed One said to them: ‘I hope the exhortation was effective, bhikkhunīs.’	「比丘尼们去世尊处，到达后，顶礼佛陀，立于一旁。当她们站立时，世尊对她们说：『比丘尼们，愿此教诫有效。』
“‘Venerable sir, from where would the exhortation be effective? The group-of-six bhikkhus, giving just a trifling Dhamma talk, dismissed us after spending the day with animal talk.’”	「『大德，这教诫从何有效？那六群比丘只给我们讲了些微不足道的佛法，在谈了一整天的畜生论后，便遣散我们了。』」
When Mahāpajāpatī Gotamī, the Buddha’s aunt and stepmother, asked him to establish an order of bhikkhunīs, he did so on the condition that she and all future bhikkhunīs accept eight rules of respect (garu-dhamma). (This term is sometimes translated as “heavy rules” or “important rules,” but the Commentary explains it as meaning vows that the bhikkhunīs are to accept with respect.) In short:	当佛陀的姨母兼继母大爱道·瞿昙弥请求佛陀建立一个比丘尼教团时，佛陀答应了，条件是大爱道·瞿昙弥和所有未来的比丘尼都必须接受八敬法（garu-dhamma）。（该词有时被翻译为「重戒」或「重要戒」，但《义注》将其解释为比丘尼必须恭敬接受的誓言。）简而言之：
1) Even a bhikkhunī who has been ordained over a century must pay homage to a bhikkhu ordained that very day.	1）即使受具足戒超过百年的比丘尼，也必须顶礼当天受具足戒的比丘。
2) A bhikkhunī must not spend the Rains in a residence where there is no bhikkhu (within half a yojana, says the Commentary).	2）比丘尼不得在没有比丘的住所度过雨安居（《义注》中说，半由旬之内）。
3) Every half month a bhikkhunī should expect two things from the Community of bhikkhus: permission to ask the date of the Pāṭimokkha recitation and permission to approach for an exhortation.	3）每半个月，比丘尼应预期比丘僧团给予两件事：允许询问《波罗提木叉》诵戒的日期，以及允许至比丘尼处教诫。
4) At the end of the Rains-residence, every bhikkhunī should invite accusations both from the Community of bhikkhunīs and from the Community of bhikkhus.	4）雨安居结束时，每个比丘尼都应该邀请比丘尼僧团和比丘僧团的指责。
5) A bhikkhunī who has broken any of the rules of respect must undergo penance (mānatta) for half a month under both Communities.	5）违反任何一条敬法的比丘尼必须在二部僧团下接受半个月的摩那埵（mānatta）。
6) A woman may become ordained as a bhikkhunī only after, as a female trainee (sikkhamānā), she has observed the first six of the ten precepts without lapse for two full years. (Apparently she did this as a ten-precept female novice, although this point is controversial.)	6）女人必须作为学法女（式叉摩那）（sikkhamānā）持守十戒中的前六戒满两年且无间断之后，方可受戒为比丘尼。（显然她是在担任十戒沙弥尼时这样做的，尽管这一点存在争议。）
7) A bhikkhunī is not to insult or revile a bhikkhu in any way. According to the Commentary, this means that she is not to insult him with any of the ten akkosa-vatthu (see Pc 2) or any other matter, nor is she to threaten him with harm.)	7）比丘尼不得出任何方式侮辱或辱骂比丘。根据《义注》，这意味著她不得用十种 akkosa-vatthu （见《波逸提》二）或任何其他事物侮辱他，也不得用伤害来威胁他。）
8) A bhikkhunī may not instruct a bhikkhu, although a bhikkhu may instruct a bhikkhunī. (According to the Commentary, this means that a bhikkhunī may not give commands to a bhikkhu on how to behave. However, it notes, she may teach him in a more indirect manner, saying, for instance, “In the past, the great bhikkhus behaved like this.”)	8）比丘尼不可以教导比丘，但比丘可以教导比丘尼。（根据《义注》，这意味著比丘尼不得命令比丘如何行为举止。但是，它指出，她可以以更间接的方式教导他，例如说，「在过去，伟大的比丘们行为举止像这样。」）
This rule deals with the biweekly exhortation mentioned in the third vow. The pattern for the exhortation was that once a bhikkhu had been chosen by the bhikkhus to exhort the bhikkhunīs, he was to sweep the place for the exhortation within the monastery where he was dwelling, set out water for drinking and washing, arrange seats for the bhikkhunīs, find a male companion, and then sit waiting for the bhikkhunīs to arrive. When they had come, he was to ask if all the bhikkhunīs were present and if the eight rules of respect were being kept up (§). (According to the Commentary, this last question means, “Are they kept memorized so that they are fresh in the memory?”) If they weren’t, he was to recite the eight rules. If they were, he was to present an exhortation.	这条戒条涉及第三个誓言中提到的每两周一次的教诫。教诫的模式是，当比丘们选定一位比丘来教诫比丘尼时，这位比丘要打扫自己所住寺院的教诫场所，摆上饮用水和洗用水，为比丘尼安排座位，找一位男伴，然后坐著等候比丘尼到来。当他们到来时，他要询问所有比丘尼是否都在场，以及八敬法是否得到遵守（§）。（根据《义注》，最后一个问题的意思是「它们是否被记住了，以至于记忆犹新？」）如果没有，他就必须背诵八敬法。如果是的话，他应该提出教诫。
Because the eight rules form the heart of the exhortation, the two factors for the full offense under this rule are defined as follows:	由于八敬法是教诫的核心，因此，根据本戒条构成完全违犯的两个因素定义如下：
1) Object: a bhikkhunī or group of bhikkhunīs.	1）对象：一名比丘尼或一群比丘尼。
2) Effort: A bhikkhu exhorts her/them concerning the eight rules of respect when he has neither been properly authorized to do so by the Community nor asked by the bhikkhunī(s) to give instruction.	2）努力：当比丘没有得到僧团的适当授权，也没有得到比丘尼的教导要求时，他便教诫她/她们关于八敬法。

Object	对象
A bhikkhunī had to undergo a double ordination, first in the Bhikkhunī Saṅgha and then in the Bhikkhu Saṅgha, before she was considered fully ordained. Thus only a bhikkhunī with the full double ordination is grounds for a pācittiya here. A bhikkhunī who has received only her first ordination, from the Bhikkhunī Saṅgha, is grounds for a dukkaṭa, while female trainees and female novices are not grounds for an offense.	比丘尼必须接受双重受戒，先在比丘尼僧伽，然后在比丘僧伽，才算完整受戒。因此，只有完整双重受戒的比丘尼才会在此构成《波逸提》。仅从比丘尼僧伽接受单部受戒的比丘尼，则构成《突吉罗》，而学法女（式叉摩那）和沙弥尼则不构成犯戒。
Effort	努力
A bhikkhu, not properly authorized, who exhorts the bhikkhunīs on any topic other than the eight rules incurs a dukkaṭa.	未经适当授权的比丘，若就八敬法以外的任何话题教诫比丘尼，犯《突吉罗》。
The authorization	授权
When this rule was still newly formulated, some group-of-six bhikkhus simply authorized one another to continue exhorting the bhikkhunīs. This forced the Buddha to establish stringent standards for the type of bhikkhu who could properly be authorized. They were, in short:	当这条戒条刚刚制定时，六群比丘只是互相授权继续教诫比丘尼。这迫使佛陀对能够获得适当授权的比丘类型制定了严格的标准。简而言之，它们是：
He is scrupulously virtuous.	他戒行一丝不苟。
He is very learned and thoroughly understands the teachings of the celibate life.	他学识渊博，并透彻理解梵行生活的教义。
He has mastered both the bhikkhus’ Pāṭimokkha and the bhikkhunīs’ Pāṭimokkha.	他已精通比丘《波罗提木叉》与比丘尼的《波罗提木叉》。
He has a pleasing voice and delivery.	他的声音和表达方式令人愉悦。
He is well-liked by most of the bhikkhunīs. (As the Commentary notes, this means that he is liked by the bhikkhunīs who are learned, virtuous, and wise.)	他深受大多数比丘尼的喜爱。（如《义注》所言，这意味著他受到有学问、有戒行、有智慧的比丘尼们的喜爱。）
He is capable of exhorting the bhikkhunīs. (This, according to the Commentary, means that he is able to cite sutta passages and other reasons that will instill within the bhikkhunīs a sense of the dangers in the cycle of rebirth.)	他有能力教诫比丘尼。（根据《义注》，这意味著他能够引用经文和其他理由，让比丘尼们意识到轮回的危险。）
He never, before his ordination, violated an important rule against one wearing the ochre robe. (This, according to the Commentary, means that he never engaged in bodily contact with a bhikkhunī or in sexual intercourse with a female trainee or female novice).	在他受具足戒之前，他从未违反过对穿赭色袈裟者的重要戒条。（根据《义注》，这意味著他从未与比丘尼发生过身体接触，也从未与学法女（式叉摩那）或沙弥尼发生过性交）。
He has been a bhikkhu for at least 20 years.	他当比丘至少20年。
With regard to the first of these qualifications, Cv.II.1.2 notes that a bhikkhu undergoing penance or probation for a saṅghādisesa offense should not accept an authorization to exhort the bhikkhunīs; even if authorized, he should not exhort them. The same restriction applies to bhikkhus undergoing the duties imposed by a transaction of censure, further punishment, demotion, banishment, suspension, or reconciliation. (See BMC2, Chapter 20. For more details on the authorization procedures, see BMC2, Chapter 23.)	关于第一个资格，《小品》.二.1.2 指出，因犯《僧残》罪而接受摩那埵或别住的比丘不应接受教诫比丘尼的授权；即使获得授权，他也不应该教诫她们。同样的限制也适用于因受到呵责、罪处所、依止、驱出、举罪或下意羯磨而履行义务的比丘。（请参阅《佛教比丘戒律第二册》第二十章。有关授权程序的更多详细信息，请参阅《佛教比丘戒律第二册》第二十三章。）
As the Commentary notes, the group-of-six bhikkhus never possessed the above eight qualities even in their dreams.	正如《义注》所指出的，这六群比丘即使在梦中也从未具备上述八种特质。
One’s perception as to whether one was properly authorized is not a factor here (see Pc 4).	对于自己是否获得适当授权的感知在这里并不是一个因素（参见《波逸提》四）。

Non-offenses	不犯
Although this rule grew from a time when bhikkhus were eager to exhort the bhikkhunīs, times changed. The Cullavagga (Cv.X.9.5) deals with a period when the bhikkhus tried to avoid exhorting the bhikkhunīs, and Cv.X.9.4 tells what should be done when there is no bhikkhu qualified to exhort them. (The bhikkhus were to tell them, “Strive for completion (in the practice) in an amicable way.”)	虽然这条戒条源自于比丘们热衷于教诫比丘尼的时代，但时代变了。《小品》（《小品》.十.9.5）讲述了比丘们试图避免教诫比丘尼的时期，而《小品》.十.9.4 则讲述了当没有比丘有资格教诫她们时应该怎么做。（比丘们应该告诉她们：「以友善的方式努力完成（修行）。」）
Even in these cases, though, the bhikkhunīs were not left adrift. They could approach any bhikkhu they admired and ask him for instruction. Thus the Vibhaṅga’s non-offense clauses here say, “There is no offense when, having given the exposition, having given the interrogation, and then, after being requested by the bhikkhunīs to recite, he recites.” According to the Commentary, “exposition” here means a recitation of the eight rules in Pali, whereas “interrogation” means the ancient commentary on the eight rules. This last is hardly likely. What seems more likely is that “exposition” means establishing that the bhikkhunīs have all come; “interrogation,” questioning them as to whether they have memorized the eight rules. At any rate, the Commentary goes on to say that, when a bhikkhu has been invited like this, he is free to speak about the eight rules or any other Dhamma topic without offense. Again, this seems unlikely, for the Vibhaṅga is very precise in the terminology it uses for the various stages leading up to the exhortation, and recites (osāreti) is not the verb it uses for speaking about a topic. Instead, it usually means repeating a passage from memory.	但即使在这些情况下，比丘尼也并非无所适从。他们可以接近任何她们敬佩的比丘，并向他请教。因此，《经分别》中的不犯条款在此说：「在讲解、询问之后，然后在比丘尼要求诵读之后，他诵读，则无犯。」根据《义注》，「讲解」在此指诵读巴利语的八敬法，而「询问」指古代对八敬法的注释。最后这个不太可能。更有可能的是，「讲解」是指确定比丘尼都已到场；「询问」是指询问她们是否已记住八敬法。无论如何，《义注》继续说道，当一位比丘受到这样的邀请时，他可以自由地谈论八敬法或任何其他佛法话题，而不犯戒。再一次，这似乎不太可能，因为《经分别》在描述教诫的各个阶段时使用的术语非常精确，而「诵读」（osāreti）并非它用来表示谈论某个主题的动词。它通常指的是凭记忆复述一段话。
However, there is a non-offense clause in the Vibhaṅga that allows for an unauthorized bhikkhu to exhort a bhikkhunī (or bhikkhunīs) on the eight rules or any other topic in the following situation: if, being asked a question by a bhikkhunī, one answers her question. There is also no offense if a bhikkhunī happens to overhear any instruction one is giving for the sake of another person.	然而，《经分别》中有一个不犯条款，允许未经授权的比丘在以下情况下就八敬法或其他任何话题教诫比丘尼：如果比丘尼提出问题，而比丘回答了她的问题。如果比丘尼偶然听到比丘为他人所做的指导，也不构成犯戒。

Subsidiary rules	附属戒条
The Vibhaṅga to this rule includes a discussion of three subsidiary rules related to the exhortation of the bhikkhunīs:	此戒条的《经分别》包含了与教诫比丘尼有关的三条附属戒条的讨论：
1) A bhikkhu, even if authorized, incurs a dukkaṭa if he exhorts an incomplete group of bhikkhunīs, regardless of whether he perceives them as complete or not. The Sub-commentary notes, however, that according to the Vibhaṅga to the bhikkhunīs’ Pc 58 an ill bhikkhunī is not obliged to go to an exhortation. Thus if all the bhikkhunīs except the ill ones have come, the group counts as complete. If the group is complete and yet the bhikkhu perceives it as incomplete or is in doubt, then if he still goes ahead with the exhortation he incurs a dukkaṭa.	1）即使获得授权，比丘如果教诫一群不完整的比丘尼，无论他认为这些比丘尼是否完整，都犯《突吉罗》。然而，《复注》指出，根据比丘尼《波逸提》五八的《经分别》，患病的比丘尼没有义务参加教诫。因此，如果除了患病的比丘尼之外的所有比丘尼都已到场，则该群体就算完整。如果群体完整，但比丘认为其不完整或心存疑虑，而如果他仍然继续教诫，则犯《突吉罗》。
2) If an authorized bhikkhu, after asking the bhikkhunīs if they have all come, speaks of another Dhamma (instead of asking them if the eight rules have been memorized), he incurs a dukkaṭa.	2）如果一位已获授权的比丘在询问比丘尼们是否都已经到了之后，谈论别种佛法（而不是询问她们是否已经记住了八敬法），那么他犯《突吉罗》。
3) If, without having first introduced the exhortation, he speaks of another Dhamma, he incurs a dukkaṭa. According to the Commentary, “introducing” an exhortation means simply announcing, “This, sisters, is the exhortation.” (See the origin story to the following rule for an example of this practice.) In other words, the dukkaṭa here is for simply launching into a talk without observing the proper formalities.	3）如果未先引言教诫，就谈论其他佛法，则犯《突吉罗》。根据《义注》，「引言」教诫的意思是简单地宣布：「姊妹们，这是教诫。」（有关此做法的例子，请参阅下一条戒条的起源故事。）换句话说，此处的《突吉罗》是指未遵循适当的礼节而直接开始谈话。
Summary: Exhorting a bhikkhunī about the eight rules of respect—except when one has been authorized to do so by the Community or asked a question by a bhikkhunī—is a pācittiya offense.	摘要：教诫比丘尼关于八敬法 —— 除非获得僧团的授权如此做或被比丘尼询问 —— 是《波逸提》（《单堕》）罪。

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22	二十二
Should any bhikkhu, even if authorized, exhort the bhikkhunīs after sunset, it is to be confessed.	如果任何比丘，即使获得授权，在日落之后教诫比丘尼，波逸提。
“Now at that time it was Ven. Cūḷapanthaka’s turn to exhort the bhikkhunīs. The bhikkhunīs said, ‘Today the exhortation won’t be effective, for Master Cūḷapanthaka will simply say the same old stanza over and over again.’	「尔时轮到周利槃特尊者教诫比丘尼。比丘尼们说：『今天的教诫不会有效果，因为周利槃特尊者只会一遍又一遍地重复同样的偈语。』
“Then the bhikkhunīs went to Ven. Cūḷapanthaka and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Cūḷapanthaka said to them, ‘Are you all present, sisters?’	「比丘尼们便前往周利槃特尊者处，到达后，向尊者顶礼，然后坐在一旁。她们坐下后，周利槃特尊者问她们：『姐妹们，妳们都到齐了吗？』
“‘Yes, venerable sir, we are all present.’	「『是的，大德，我们都在场。』
“‘Are the eight rules of respect being kept up?’	「『八敬法是否得到持守？』
“‘Yes, venerable sir, they are being kept up.’	「『是的，大德，它们被持守。』
“Having introduced (the exhortation, saying,) ‘This, sisters, is the exhortation,’ he said this stanza over and over again:	「在引言（教诫，说）『姊妹们，这是教诫』之后，他一遍又一遍地说著这偈语：
Of heightened awareness and heedful,	提高觉知和不放逸，
the sage trained in sagacity’s ways:	圣人以智慧的方式接受训练：
He has no sorrows, one who is Such,	这样的人，他没有悲伤，
calmed and ever mindful.	平静并时刻保持正念。
“The bhikkhunīs said (to one another), ‘Didn’t we say so? Today the exhortation won’t be effective, for now Master Cūḷapanthaka will simply say the same old stanza over and over again.’	「比丘尼们（互相）说道：『我们不是说过吗？今天的教诫不会有效果，因为现在周利槃特大师只会一遍又一遍地重复说同样的旧偈语。』
“Ven. Cūḷapanthaka heard the bhikkhunīs’ conversation. Rising up into the air, he walked back and forth in space, in the sky, stood, sat, lay down, emitted smoke, emitted flames, and disappeared, saying the same old stanza and many other sayings of the Buddha. The bhikkhunīs said, ‘Isn’t it amazing? Isn’t it astounding? Never before has there been an exhortation as effective as Master Cūḷapanthaka’s!’	「周利槃特尊者听闻比丘尼们的谈话，便升上虚空，在虚空行走，站立、坐下、躺卧，喷烟、喷火、消失，说同样的旧偈语和许多其他佛陀之语。比丘尼们说：『这难道不奇妙吗？这难道不令人震惊吗？从来没有过像周利槃特尊者的教诫如此的有效！』
“Then Ven. Cūḷapanthaka, having exhorted the bhikkhunīs until nightfall, dismissed them: ‘You may go, sisters.’ So the bhikkhunīs—the gates of the city being closed—spent the night outside the city walls and entered the city only after daybreak. People criticized and complained and spread it about, ‘These bhikkhunīs are unchaste. Having spent the night with the bhikkhus in the monastery, only now are they entering the city.’”	「于是，周利槃特尊者教诫比丘尼们直到夜幕降临，才遣散她们：『姊妹们，你们可以走了。』于是，比丘尼们——城门关闭——在城外过夜，天亮后才进城。人们纷纷批评抱怨，四处散播：『这些比丘尼不贞洁。她们在寺院里与比丘们一起过夜，现在才进城。』」
The factors for the full offense here are two: object and effort.	这里构成完全违犯的因素有两个：对象和努力。

Object	对象
As with the preceding rule, a bhikkhunī or group of bhikkhunīs who have received the double ordination are grounds for a pācittiya here. A bhikkhunī who has received only her first ordination, from the Bhikkhunī Saṅgha, is grounds for a dukkaṭa, while female trainees and female novices are not grounds for an offense.	与前一条戒条相同，已两部受戒的比丘尼或比丘尼团体，在此构成《波逸提》。仅从比丘尼僧伽单部受戒的比丘尼，构成《突吉罗》；而学法女（式叉摩那）和沙弥尼则不构成犯戒。
Effort	努力
One exhorts the bhikkhunī(s) about the eight rules or any other Dhamma after the sun has set. Perception as to whether the sun has actually set is not a mitigating factor here (see Pc 4).	日落之后，教诫比丘尼八敬法或任何其他佛法。对于太阳是否真的落下的感知，在此不是减轻惩罚的因素（参见《波逸提》四）。
Non-offenses	不犯
Although the origin story suggests that it is unwise in any case to teach bhikkhunīs after sunset—because of the suspicions that such an action may provoke—the non-offense clauses give more respect to the bhikkhunīs’ desire for instruction than to the fear of gossiping lay people. As under the preceding rule, a bhikkhu may recite for the bhikkhunīs after sunset if, after he has given them the exposition and interrogation, they request that he recite. He also incurs no offense if he teaches any topic of Dhamma after sunset in response to a bhikkhunī’s question, or if a bhikkhunī after sunset happens to overhear any instruction he is giving for the sake of another person. And, as mentioned above, female trainees and female novices are not grounds for an offense under this rule.	虽然起源故事暗示日落后教导比丘尼无论如何都是不明智的——因为这种行为可能会引起怀疑——但不犯条款更多地尊重比丘尼寻求教诲的愿望，而非担心受到俗人的八卦。与前一条戒条相同，如果比丘为比丘尼讲解和提问后，比丘尼请求他诵读，他可以在日落之后为其诵读。如果他在日落之后为了回答比丘尼的问题而教导任何佛法，或者日落之后比丘尼恰好听到他为他人所作的教导，他也不犯戒。此外，如上所述，根据此戒条，学法女（式叉摩那）和沙弥尼不构成犯戒。
Summary: Exhorting bhikkhunīs on any topic at all after sunset—except when they request it—is a pācittiya offense.	摘要：日落之后，对比丘尼教诫任何主题 —— 除非她们要求 —— 是《波逸提》（《单堕》）罪。

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23	二十三
Should any bhikkhu, having gone to the bhikkhunīs’ quarters, exhort the bhikkhunīs—except at the proper occasion—it is to be confessed. Here the proper occasion is this: A bhikkhunī is ill. This is the proper occasion here.	如果任何比丘前往比丘尼住处，教诫比丘尼—除了适当的场合—波逸提。在这里，适当的场合是：比丘尼生病。这是这里的适当场合。
Here again there are two factors for the full offense:	此处再次完全违犯有两个因素：
Object:	对象：
A bhikkhunī who is not ill. Ill means that she is unable to go to an exhortation or to an “affiliation” (saṁvāsa), which the New K/Sub-commentary defines as a Community meeting such as the uposatha.	无病的比丘尼。「病」的意思是她无法参加教诫或「聚会」（saṁvāsa），新K/《复注》将「聚会」定义为诸如布萨之类的僧团聚会。
As with the preceding rule, a bhikkhunī or group of bhikkhunīs who have received the double ordination are grounds for a pācittiya here. A bhikkhunī who has received only her first ordination, from the Bhikkhunī Saṅgha, is grounds for a dukkaṭa, while female trainees and female novices are not grounds for an offense.	与前一条戒条相同，已二部受戒的比丘尼或比丘尼群体，在此构成《波逸提》。仅从比丘尼僧伽单部受戒的比丘尼，构成《突吉罗》；而学法女（式叉摩那）和沙弥尼则不构成犯戒。
Effort	努力
One goes to her residence—any place where a bhikkhunī has spent at least one night—and exhorts her concerning the eight rules of respect. Exhorting her about any other topic is grounds for a dukkaṭa. Perception with regard to her status as ordained is not a mitigating factor here (see Pc 4).	前往比丘尼住处——任何比丘尼至少住过一晚的地方——教诫她关于八敬法。教诫她任何其他话题，构成《突吉罗》。对她的身份是否已受戒的感知不构成减轻惩罚的因素（参见《波逸提》四）。
Non-offenses	不犯
As the rule states, there is no offense for the bhikkhu who goes to the bhikkhunīs’ quarters to exhort an ill bhikkhunī. Otherwise, the non-offense clauses are identical with those for the preceding rule. Here again, a bhikkhunī’s desire for instruction is considered more important than the suspicions of the laity.	如本戒条所述，比丘前往比丘尼住处教诫生病的比丘尼，并无犯戒。其他不犯戒条款与上一条相同。这里再一次，比丘尼求教的意愿被认为比居士的疑虑更为重要。
Summary: Going to the bhikkhunīs’ quarters and exhorting a bhikkhunī about the eight rules of respect—except when she is ill or has requested the instruction—is a pācittiya offense.	摘要：除非比丘尼生病或请求指导，否则前往比丘尼住处并向比丘尼教诫八敬法，是《波逸提》（《单堕》）罪。

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24	二十四
Should any bhikkhu say that the bhikkhus exhort the bhikkhunīs for the sake of worldly gain, it is to be confessed.	如果任何比丘说比丘为了世俗利益而教诫比丘尼，波逸提。
Here the factors for the full offense are three.	这里构成完全违犯的因素有三。
Object:	对象：
A bhikkhu who has been properly authorized to teach the bhikkhunīs and who is not teaching for the sake of worldly gain: either material (robes, almsfood, lodgings, or medicine) or immaterial (honor, respect, reverence, homage, or veneration).	被适当地授权教导比丘尼的比丘，其教导不是为了世俗利益：无论是物质的（袈裟、钵食、住处或药物）还是非物质的（荣誉、尊敬、崇敬、敬重或敬奉）。
A bhikkhu who has not been properly authorized is grounds for a dukkaṭa, as is a non-ordained person, properly authorized or not. (The PTS edition of the Canon contains a wheel in which a person not properly authorized and perceived as not properly authorized is not grounds for an offense, but this contradicts the passages earlier in the Vibhaṅga which make the above points. The same wheel in the Thai, Burmese, and Sri Lankan editions is thus more correct in saying that a person not properly authorized and perceived as such is grounds for a dukkaṭa.)	未受适当地授权的比丘，如同未受具足戒者，无论是否受适当地授权，都构成《突吉罗》。（PTS 版本的《圣典》包含一个轮子，其中指出，未受适当地授权且被感知为未受适当地授权的人不构成犯戒，但这与《经分别》中先前阐明上述观点的段落相矛盾。因此，泰国、缅甸和斯里兰卡版本的同一轮子更正确地指出，未受适当地授权且被感知为未受适当地授权的人构成《突吉罗》。）
Perception as to the validity of the bhikkhu’s authorization is not a mitigating factor here. If it was valid, he is grounds for a pācittiya whether one perceives it as valid, invalid, or doubtful. If it was invalid, he is grounds for a dukkaṭa whether one perceives it as valid, invalid, or doubtful. This is another case where the pattern set out under Pc 4 does not hold.	在此，对比丘授权有效性的感知并非减轻惩罚的因素。如果授权有效，则无论认为其有效、无效或存疑，他都构成《波逸提》。如果授权无效，则无论认为其有效、无效或存疑，他都构成《突吉罗》。这是另一个不符合《波逸提》四中规定的模式的案例。
Intention	意图
One’s motive is make him lose face, lose status, or to feel abashed (the same intention as under Pc 13).	动机是让他丢脸、失去地位或感到羞耻（与《波逸提》十三下的意图相同）。
Effort	努力
One accuses him of teaching for the sake of worldly gain, as defined above.	指控他为了世俗利益而教导，如同上面所定义的。
Non-offenses	不犯
If the bhikkhu does actually teach for the sake of worldly gain, there is no offense in stating the facts of the case. However, as we noted in the similar case under Pc 13, this exemption does not apply in cases where one’s perception that he teaches for the sake of worldly gain is mistaken, so one must be careful that one’s perception is accurate.	如果比丘确实为了世俗利益而教导，陈述状况事实并无不妥。然而，正如我们在《波逸提》十三的类似案例中所述，如果错误地认为比丘是为了世俗利益而教导，则不适用此豁免，因此必须谨慎确保自己的看法准确无误。
Summary: Saying that a properly authorized bhikkhu exhorts the bhikkhunīs for the sake of worldly gain—when in fact that is not the case—is a pācittiya offense.	摘要：说被适当地授权的比丘为了世俗利益而教诫比丘尼——而事实并非如此——是《波逸提》（《单堕》）罪。

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25	二十五
Should any bhikkhu give robe-cloth to a bhikkhunī unrelated to him, except in exchange, it is to be confessed.	如果任何比丘将袈裟布给予与他无血缘关系的比丘尼，除非为了交换，波逸提。
This rule is the counterpart to NP 5. The full offense is composed of two factors: object and effort.	此戒条与《舍堕》五相对应。完整违犯由两个因素组成：对象和努力。

Object:	对象：
Any piece of robe-cloth of the six suitable kinds, measuring at least four by eight fingerbreadths. Other requisites are not grounds for an offense.	任何一件六种适合种类的袈裟布料，尺寸至少为四指宽乘以八指宽。其他必需品不构成犯戒。
Effort	努力
The bhikkhu gives the cloth to an unrelated bhikkhunī and does not receive anything from her in exchange.	比丘将布料给予一位与他无血缘关系的比丘尼，并且没有从她那里收到任何东西作为交换。
Unrelated bhikkhunī here is defined in the same terms as under NP 4: a bhikkhunī who has received the double ordination and is not related to the bhikkhu back through their great x 7 grandfathers. An unrelated bhikkhunī who has received only her first ordination, from the bhikkhunīs, is grounds for a dukkaṭa. Female trainees and female novices are not grounds for an offense.	此处无血缘关系的比丘尼的定义与《舍堕》四相同：已二部受戒，且与比丘无七世祖辈血缘关系的比丘尼。无血缘关系的比丘尼，若仅从比丘尼单部受戒，则构成《突吉罗》。学法女（式叉摩那）和沙弥尼不构成犯戒。
Perception as to whether the bhikkhunī is actually one’s relative is not a mitigating factor here (see Pc 4).	对于比丘尼是否真的有血缘关系的感知在这里并不是减轻惩罚的因素（参见《波逸提》四）。
The Commentary states that the giving need not be hand-to-hand. If a bhikkhu simply places the cloth near a bhikkhunī as his way of giving it to her, and she accepts it as given, this factor is fulfilled.	《义注》指出，给予不必手递手。如果比丘只是将布放在比丘尼身边，作为给予她的方式，而她也接受给予，则此因素就满足。
As for the item given in exchange for the cloth, the Vibhaṅga states that it can be worth much more than the cloth or much less. Buddhaghosa quotes the Mahā Paccarī, one of the ancient commentaries, as saying that even if, in return for the cloth, the bhikkhunī gives the bhikkhu a piece of yellow myrobalan—a medicinal fruit, one of the cheapest things imaginable in India—he escapes the penalty under this rule.	至于用来交换布料的物品，《经分别》指出，其价值可以远高于布料本身，或远低于布料本身。佛音引用古代注释书之一《Mahā Paccarī》的话说，即使比丘尼给予比丘一片黄诃子（一种药用水果，是印度能想像到的最便宜的东西之一）作为布料的回报，比丘也能逃脱这条戒条的惩罚。

Non-offenses	不犯
There is no offense if:	以下情况，不构成犯戒：
the bhikkhunī is a relation;	比丘尼是亲戚；
she is not related, but she gives one something in exchange;	她没有血缘关系，但她给予东西作为交换；
she takes the cloth on trust;	她基于信任地拿了布料；
she borrows the cloth;	她借布料；
one gives her a non-cloth requisite; or	给她一件非衣物的必需品；或者
one gives robe-cloth to a female trainee or female novice.	将袈裟布给予学法女（式叉摩那）或沙弥尼。
Summary: Giving robe-cloth to an unrelated bhikkhunī without receiving anything in exchange is a pācittiya offense.	摘要：给予无血缘关系的比丘尼袈裟布而没有接受任何东西作为交换，是《波逸提》（《单堕》）罪。

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26	二十六
Should any bhikkhu sew robe-cloth or have it sewn for a bhikkhunī unrelated to him, it is to be confessed.	如果任何比丘为与自己无血缘关系的比丘尼缝制袈裟布或让人缝制，波逸提。
“Now at that time Ven. Udāyin had become accomplished in making robes. A certain bhikkhunī went to him and on arrival said, ‘It would be good, venerable sir, if you sewed me a robe.’ So Ven. Udāyin, having sewed a robe for the bhikkhunī, having dyed it well and stitched it nicely, having embroidered an obscene design in the middle (a man and woman in mid-intercourse, done in full color, says the Commentary), and having folded it up, placed it to one side. Then the bhikkhunī went to him and on arrival said, ‘Where is the robe, venerable sir?’	「尔时，优陀夷尊者已精通制作袈裟。一位比丘尼前来拜访，一到便说道：『大德，如果您能给我缝制一件袈裟就好了。』优陀夷尊者便为那位比丘尼缝制了一件袈裟，染色染得很好，缝制得十分精致，并在袈裟中央绣上了一个淫秽的图案（《义注》中说，图案是一男一女在交合，全彩色制成），然后将其折叠起来，放在一旁。然后比丘尼前来拜访，一到便问道：『大德，袈裟在哪里？』
“‘Here you are, sister. Take this robe as it is folded and place it aside. When the Community of bhikkhunīs comes for exhortation, put it on and come behind them.’	「『姊妹，在这里。把这件袈裟叠好拿去，放在一边。等比丘尼僧团来教诫的时候，你就穿上它，跟在他们后面。』
“So the bhikkhunī took the robe as it was folded and placed it aside. When the Community of bhikkhunīs came for exhortation, she put it on and came behind them. People criticized and complained and spread it about, ‘How brazen these bhikkhunīs are, how mischievous and shameless, in that they embroider an obscene design on a robe!’	于是，比丘尼拿走叠好的袈裟，放在一旁。当比丘尼僧团前来教诫时，她便穿上袈裟，跟在他们身后。人们纷纷批评、抱怨，并四处散播此事：『这些比丘尼真是明目张胆，多么胡闹、多么无耻，竟然在袈裟上绣上淫秽的图案！』
“The bhikkhunīs said, ‘Whose work is this?’	「比丘尼们问：『这是谁的作品？』
“‘Master Udāyin’s,’ the bhikkhunī answered.	「『是优陀夷大师的。』比丘尼回答。
“‘A thing like this wouldn’t be attractive even from those who are brazen, mischievous, and shameless, much less from Master Udāyin (§).’”	「『这样的事情即使是对那些明目张胆、胡闹和无耻的人来说也是没有吸引力，更不用说对优陀夷大师（§）来说了。』」
The full offense here has three factors.	这里的完整违犯有三个因素。
1) Effort: One sews—or gets someone else to sew—	1）努力：自己缝纫－或让别人缝纫－
2) Object: a robe	2）对象：袈裟
3) Intention: for the sake of a bhikkhunī unrelated to oneself.	3）意图：为与自己无血缘关系的比丘尼。
Effort	努力
The Vibhaṅga says that there is a pācittiya for every stitch one makes in the robe-cloth. If one gets someone else to sew it, there is a pācittiya in giving the command or making the request, and another pācittiya when the other person does as commanded/requested, no matter how many robe-cloths he/she sews.	《经分别》说，在袈裟布上缝制的每一针，都是一次《波逸提》。如果让别人来缝制，发出命令或请求时犯一次《波逸提》；而当别人按照命令或请求去做时，无论他/她缝制了多少袈裟布，是另一次《波逸提》。
Object	对象
The Vibhaṅga defines robe here as meaning any of the six kinds of robe-cloth, even a piece measuring at least four by eight fingerbreadths. This would seem to suggest that cloth being sewn into any object would come under this rule, but the non-offense clauses give an exemption for sewing “any requisite aside from a robe,” so only cloth being sewn into a robe would fulfill the factor of effort here.	《经分别》在此将袈裟定义为六种袈裟布料中的任何一种，即使是一块至少四指宽乘以八指宽的布料。这似乎暗示著将布料缝制成任何物品都符合此戒条，但不犯条款给予缝制「袈裟以外的任何必需品」豁免，因此只有将布料缝制成袈裟才符合此处的「努力」因素。
Intention	意图
This factor is fulfilled only if the robe-cloth being sewn is intended for an unrelated bhikkhunī, as under the preceding rule: a bhikkhunī who has received the double ordination and is not related to the bhikkhu back through their great x 7 grandfathers. An unrelated bhikkhunī who has received only her first ordination, from the bhikkhunīs, is grounds for a dukkaṭa. Related bhikkhunīs are not grounds for an offense, nor are female trainees or female novices.	只有当缝制的袈裟布是为无血缘关系的比丘尼缝制时，才满足此条件，如前一条戒条所述：已二部受戒的比丘尼，且与比丘无七世祖辈血缘关系。无血缘关系的比丘尼，若仅从比丘尼处单部受戒，则构成《突吉罗》。有血缘关系的比丘尼、学法女（式叉摩那）或沙弥尼不构成犯戒。
Perception as to whether the bhikkhunī is actually one’s relative is not a mitigating factor here (see Pc 4).	对于比丘尼是否真的是自己的亲属的感知在这里并不是减轻惩罚的因素（参见《波逸提》四）。
The Commentary states that if Bhikkhu X is sewing robe-cloth for a bhikkhunī related to him, and Bhikkhu Y—who is not related to her—helps him sew it, Bhikkhu Y incurs a pācittiya for every stitch he sews in the cloth. The Sub-commentary adds, though, that if Bhikkhu Y does not know that the cloth is for the bhikkhunī, he is exempt from the offense.	《义注》指出，如果比丘 X 正在为一位与其有血缘关系的比丘尼缝制袈裟布，而与她无血缘关系的比丘 Y 帮忙缝制，则比丘 Y 每缝一针，都犯一次《波逸提》。然而，《复注》补充道，如果比丘 Y 不知道这块袈裟布是为比丘尼缝制的，则他可以免于此罪。
Non-offenses	不犯
There is no offense in sewing a cloth requisite other than a robe for an unrelated bhikkhunī, in sewing anything for a bhikkhunī who is a relation, or in sewing anything for a female trainee or female novice, related or not.	为无亲属关系的比丘尼缝制袈裟以外的布料必需品、为有亲属关系的比丘尼缝制任何东西、或为学法女（式叉摩那）或沙弥尼缝制任何东西（无论是否有亲属关系），均不犯戒。
Summary: Sewing a robe—or having it sewn—for an unrelated bhikkhunī is a pācittiya offense.	摘要：为无血缘关系的比丘尼缝制袈裟，或让人缝制，是《波逸提》（《单堕》）罪。

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27	二十七
Should any bhikkhu, by arrangement, travel together with a bhikkhunī even for the interval between one village and the next, except at the proper occasion, it is to be confessed. Here the proper occasion is this: The road is to be traveled by caravan (§) and is considered dubious and risky. This is the proper occasion here.	任何比丘，除非在适当的场合，否则与比丘尼相约一同旅行，即使是在一个村庄和下一个村庄之间的间距，波逸提。这里适当的场合是：这条路是应与商队旅行的（§），并且被认为是可疑和危险的。这是此处的适当场合。
Here the full offense has two factors.	这里的完整违犯有两个因素。
1) Object: a bhikkhunī.	1）对象：比丘尼。
2) Effort: (a) Having made an arrangement together with her to travel together, (b) one actually travels together with her as arranged (c) from one village to another (d) except on the allowable occasions.	2）努力：(a) 与她约定一起旅行，(b) 按照约定实际与她一起旅行，(c) 从一个村庄到另一个村庄，(d) 除了允许的场合外。
Object	对象
A bhikkhunī who has received the double ordination is grounds for a pācittiya here. Any other woman would come under Pc 67.	已经二部受戒的比丘尼在此构成《波逸提》。其他女性则算在《波逸提》六七下。

Making an arrangement	约定
According to the Vibhaṅga, both the bhikkhu and the bhikkhunī must give their verbal assent to the arrangement for this part of the factor to be fulfilled. If the bhikkhu proposes the arrangement but the bhikkhunī does not give her verbal assent, then even if they later travel together as he proposed, he incurs a dukkaṭa. If she proposes the arrangement but he does not give his verbal assent, then even if they later travel together as she proposed, he incurs no penalty. The K/Commentary notes that the offense under this rule can be committed either by body or by speech, which means that a gesture conveying verbal assent—such as a written message or text—would fulfill this factor as well. Silence, however, would not.	根据《经分别》，比丘和比丘尼皆必须口头同意该安排，才能满足此部分条件。如果比丘提出安排，但比丘尼未口头同意，即使他们之后按照比丘的提议一起旅行，比丘犯《突吉罗》。如果比丘尼提出安排，但比丘未口头同意，即使他们之后按照比丘尼的提议一起旅行，比丘不会遭受惩罚。 K/《义注》指出，此戒条下的犯戒可以透过肢体或言语来犯，这意味著表达口头同意的示意动作（例如书面讯息或文字）也可以满足此条件。然而，沉默则不满足此条件。
The Vibhaṅga and Commentary give examples of various ways in which verbal assent might be expressed, with the Commentary adding a few examples of statements that would not constitute verbal assent. The primary point of distinction is that a statement or set of statements that mentions both sides of the arrangement in connection with the journey—“We’ll go”; “Let’s go”; “You’ll go with me”—would count as verbal assent, whereas a statement or set of statements mentioning only one’s own plans with regard to the journey—“I’ll go”—would not. Thus, for example, if a bhikkhu states that he is going to a certain place to pay homage to a cetiya, and a bhikkhunī says, “Let’s go together,” then if the bhikkhu says nothing more on the topic, he has not expressed verbal assent.	《经分别》和《义注》列举了各种表达口头同意的方式，《义注》也补充了一些不构成口头同意的陈述。主要区别点在于，如果一个或一组陈述提到了与旅程相关的安排的双方——「我们去吧」、「一起去吧」、「你跟我去」——可以算作口头同意，而如果一个或一组陈述只提到了自己关于旅程的计划——「我会去」——则不算。例如，如果一位比丘说他要去某个地方礼敬佛塔，而一位比丘尼说「我们一起去吧」，那么如果比丘没有再谈论此事，他就不算作口头同意。
The Commentary further stipulates that the defining feature of the arrangement is that it specifies the time at which the bhikkhu and bhikkhunī will leave together. However, the Vibhaṅga to this rule and to the other rules dealing with traveling by arrangement (Pc 28, 66, & 67) contains many examples of arrangements in which the time is not explicitly mentioned, so the Commentary’s stipulation here cannot stand. Any expressed agreement to go together would fulfill this factor, regardless of whether the time frame is explicitly stated.	《义注》进一步规定，约定的明确特征是它指定了比丘和比丘尼一起出发的时间。然而，关于此戒条以及其他关于相约旅行的戒条（《波逸提》二八、六六和六七）的《经分别》包含许多未明确提及时间的约定示例，因此《义注》在此的规定不成立。任何明确表示同意一起出行的协议都会满足这一因素，无论是否明确说明了时间框架。
For some reason, the Commentary also adds that there is no offense in making an arrangement while both the bhikkhu and bhikkhunī are standing in bhikkhunīs’ quarters, on the way between one monastery and another, in an assembly hall, or in the residence of people ordained in another religion. There is nothing in the Vibhaṅga, however, to support this exemption. (The Commentary does add, however, that even though it would impose no preliminary offense for the arrangement in this case, the bhikkhu would still incur the pācittiya for going as arranged.)	不知何故，《义注》还补充说，如果比丘和比丘尼双方都站在比丘尼住处、从一个寺院到另一寺院途中、集会大厅、或外道出家者的住所，则订立约定并无罪过。然而，《经分别》中并没有任何内容支持这项豁免。（不过，《义注》确实补充说，即使在这种情况下，比丘和比丘尼的约定不会构成初步违犯，但比丘如果按照约定出行，仍犯《波逸提》。）
Perception as to whether the factors for making an arrangement are actually fulfilled is not a mitigating factor here (see Pc 4).	对于订立约定的因素是否真正得到满足的感知并不是这里的减轻惩罚因素（参见《波逸提》四）。
The texts do not address the case in which another person makes the arrangements for a bhikkhu and bhikkhunī to travel together, say, as part of a larger group. However, the wording of the Vibhaṅga’s definition of arrangement—in which the bhikkhu and bhikkhunī are addressing each other—and the non-offense clause allowing the two to travel together if they have not made an arrangement, suggest that as long as the bhikkhu and bhikkhunī do not address each other—directly or through an intermediary—about making the trip, there would be no offense in joining the group.	文献并未提及由他人安排比丘和比丘尼一同出行（例如，作为更大团体的一部分）的情况。然而，《经分别》对「约定」的定义——比丘和比丘尼彼此讨论——以及允许两人在未作约定的情况下一同出行的不犯条款，表明只要比丘和比丘尼不直接或透过中间人彼此提及出行事宜，加入团体不会构成犯戒。

Going as arranged	按照约定出行
The two parties must travel together as specified in the arrangement for this sub-factor to be fulfilled. If the arrangement is minimal or spur-of-the-moment, with no time frame explicitly specified—“Let’s go.” “Yes, let’s go”—then simply leaving together at any time would fulfill this sub-factor. If a time frame is explicitly specified, then this sub-factor is fulfilled only if they leave within the time frame. If they happen to start out earlier or later than arranged, the bhikkhu incurs no penalty. The examples in the Commentary suggest that “earlier“ or “later” here involve fairly substantial amounts of time, i.e., going one day later than arranged, or going before the meal when the arrangement was to go after the meal. This is supported by the Vibhaṅga, in which the examples that specify a time frame express it in large units, such as “today” or “tomorrow.” The Commentary also adds that if a specific place to meet or route to travel is part of the arrangement, any change in those factors would be irrelevant to the offense. For example, if they agree to go by train but end up going by car, the factor of “going as arranged” would still be fulfilled.	双方必须依约定一同出行，此子因素才算成立。如果约定内容简单或临时起意，没有明确约定时间——「我们走吧。」「好的，我们走吧」——那么，只要双方在任何时间一起出发，即可满足此子因素。如果明确约定了时间，则只有在约定时间内出发，此子因素才算成立。如果他们出发的时间比约定时间早或晚，比丘不会受到惩罚。《义注》中的例子表明，此处的「早」或「晚」涉及相当长的时间，例如，比约定时间晚一天出发，或约定时间在饭后，而实际出发时间是在饭前。《经分别》也支持这一观点，其中约定时间的例子都以大单位来表达，例如「今天」或「明天」。《义注》也补充说，如果特定的会面地点或出行路线是约定的一部分，则这些因素的任何变更均与犯戒无关。例如，如果他们约定搭火车，但最终改乘汽车，「按照约定出行」的条件仍然成立。
From one village to another	从一个村庄到另一个村庄
There is some controversy as to whether this phrase—gāmantara—means “from one village to another” or “from one house to another.” According to Buddhaghosa, the ancient commentaries opted for “village,” while he opts for “house.” The ancient commentaries have the support of the Canon here, in that the term in question also occurs in the bhikkhunīs’ Sg 3 & Pc 37, where it definitely means the area outside a village and not the interval from one house to another within a village.	关于「gāmantara 」这个词的意思是「从一个村庄到另一个村庄」还是「从一个房子到另一个房子」，存在一些争议。根据佛音的说法，古代注释书选择了「村庄」，而他选择了「房子」。古代注释书在此得到了《圣典》的支持，因为该术语也出现在比丘尼《僧残》三和比丘尼《波逸提》三七中，在那里它明确地指的是村庄外的区域，而不是村庄内从一个房子到另一个房子的间距。
There is a pācittiya for every village-to-village interval one passes. In a wilderness area with no villages—i.e., says the Sub-commentary, where villages are further than a half-yojana (eight kilometers or five miles) apart—there is a pācittiya for every half-yojana one travels together as arranged.	每经过一个村庄至村庄的间距，犯一次《波逸提》。在没有村庄的林野地区——也就是《复注》中所说的，村庄之间的距离超过半由旬（八公里或五英里）——按照约定同行，每半由旬犯一次《波逸提》。

The allowable occasions	允许的场合
A road to be traveled by caravan (§) is one too dubious or risky to travel alone. (BD translates this as a “road to be traveled with a weapon,” but because bhikkhus and bhikkhunīs are not allowed even to touch weapons, it’s a doubtful translation at best.)	应与商队旅行的道路（§）是指独自旅行太过可疑或危险的道路。（《戒律书》将其翻译为「携带武器旅行的道路」，但由于比丘和比丘尼甚至不被允许接触武器，因此这个翻译充其量也值得怀疑。）
Dubious means that the eating, sleeping, sitting, or standing places of thieves have been seen along the road; risky, that people are known to have been beaten, plundered, or robbed by thieves there.	可疑是指在路边看到小偷吃饭、睡觉、坐著或站立的地方；危险是指知道有人在那里被小偷殴打、掠夺或抢劫。
The Vibhaṅga adds that if the road was believed to be dubious or risky but is later found to be safe, the exemption no longer holds, and the bhikkhus are to dismiss the bhikkhunīs from their company.	《经分别》也补充道，如果这条路被认为是可疑的或有风险的，但后来发现是安全的，则豁免不再有效，比丘们应将比丘尼从他们的同伴中遣散出去。
Non-offenses	不犯
There is no offense:	无犯戒：
if the bhikkhu and bhikkhunī happen to travel together without having made an arrangement;	如果比丘与比丘尼未经约定而碰巧同行；
if the bhikkhunī proposes an arrangement, while the bhikkhu does not give his verbal assent;	如果比丘尼提出约定，而比丘没有口头同意；
if they leave not as specified in the arrangement (§), (e.g., on another day);	如果他们没有如指定按照约定（§）离开（例如，在另一天）；
if they travel on a dubious and risky road; or	如果他们在可疑和危险的道路上旅行；或者
if there are other dangers.	如果存在其他危险。
The Commentary illustrates this last contingency with a stock phrase whose meaning admits two interpretations. It starts, “Savage tribes are attacking the countryside,” and then comes the ambiguous part, either, “People mount their wheels (their carriages, says the Sub-commentary),” or, alternatively, “The tribes seize power (another meaning for ‘wheel’).”	《义注》用一个口头禅来说明这最后一种可能性，其意义可以有两种解读。开头是「野蛮部落正在袭击乡村」，接下来是模棱两可的部分，要不是「人们骑上他们的轮子（《复注》中说是他们的马车）」，就是「部落夺取了权力（『轮子』的另一个含义）」。
Summary: Traveling by arrangement with a bhikkhunī from one village to another—except when the road is risky or there are other dangers—is a pācittiya offense.	摘要：除非危险的道路或有其他危险，否则与比丘尼约定从一个村庄到另一个村庄，是《波逸提》（《单堕》）罪。

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28	二十八
Should any bhikkhu, by arrangement, get in the same boat with a bhikkhunī going upstream or downstream—except to cross over to the other bank—it is to be confessed.	如果任何比丘与比丘尼相约乘同一艘船逆流而上或顺流而下 —— 除了横渡到对岸 —— 波逸提。
“Now at that time, some group-of-six bhikkhus, having made an arrangement with some bhikkhunīs, got in the same boat with them. People criticized and complained and spread it about: ‘Just as we sport with our wives in a boat, so too these Sakyan-son monks, having made an arrangement with bhikkhunīs, sport with them in a boat….’”	「尔时，有六群比丘与比丘尼们相约，共乘同一艘船。人们批评、抱怨，并四处散播此事：『就像我们与妻子在船上嬉戏一样，这些沙门释迦子也与比丘尼们相约，在船上嬉戏…』」
(The Buddha then formulated the first version of this rule, without the exception for crossing over to the other bank.)	（佛陀随后制定了此戒条的第一个版本，但没有横渡到彼岸的除外。）
“Then at that time a number of bhikkhus and bhikkhunīs were traveling on the road from Sāketa to Sāvatthī. Along the way, they had to cross over a river. The bhikkhunīs said to the bhikkhus, ‘We’ll cross over with the masters.’	「尔时，一些比丘和比丘尼正从沙祇前往舍卫城路上。途中，他们必须渡过一条河。比丘尼们对比丘们说：『我们和大师们一起渡河吧。』
“‘Sisters, it isn’t proper for bhikkhus, having made an arrangement, to get in the same boat with bhikkhunīs. Either you cross over first or we will.’	「『姐妹们，比丘在与比丘尼约定后共乘同一艘船是不适当的。若非你们先过去，就是我们先过去。』
“‘The masters are the foremost men. Let the masters cross over first.’	「『大师们是最上人。让大师们先过去。』
“Then as the bhikkhunīs were crossing over afterward, thieves robbed them and raped them.”	「后来，当比丘尼们渡河时，盗贼抢劫和强奸了她们。」
The factors for the full offense here are similar to those for the preceding rule.	此处的完全违犯的因素与前面的戒条类似。
1) Object: a bhikkhunī.	1）对象：比丘尼。
2) Effort: (a) Having made an arrangement together with her to get in a boat together, (b) one actually travels together with her as arranged, going upstream or downstream along a river (c) from one village to another.	2）努力：(a) 与她约定好共乘同一艘船，(b) 按照约定好的那样，真正和她一起旅行，沿著河流逆流而上或顺流而下，(c) 从一个村庄到另一个村庄。
Object	对象
A bhikkhunī who has received the double ordination is grounds for a pācittiya here. Unlike its treatment of many other rules in this section, the Vibhaṅga here does not state that a bhikkhunī who has received only her first ordination is grounds for a dukkaṭa, nor that a female trainee or a female novice would be grounds for no offense. This may have been an oversight. The Vibhaṅga here closely follows the Vibhaṅga to the preceding rule, which omits mentioning these three classes of women because they are covered by a parallel rule, Pc 67. This rule, however, has no such parallel rule to cover these three classes, and so the omission here leaves them neither allowed nor forbidden by any rule.	二部受戒的比丘尼在此构成《波逸提》。与本品中许多其他戒条的处理不同，此处的《经分别》并未规定仅单部受戒的比丘尼构成《突吉罗》，也未规定学法女（式叉摩那）或沙弥尼不构成犯戒。这可能是个疏忽。此处的《经分别》与前一戒条的《经分别》紧密相连，前一戒条省略了这三类女性，因为她们受相似戒条《波逸提》六七的约束。然而，这条戒条并没有类似的戒条来涵盖这三类，因此这里的遗漏使得它们不受任何戒条允许或禁止。
Effort	努力
The conditions for making an arrangement here, as well as those concerning the issue of perception about the arrangement, are identical with those under the preceding rule.	此处作出约定的条件，以及有关该约定的感知问题与前一条戒条相同。
The issues around the next sub-factor—going as arranged—are also the same as under the previous rule, with the one difference that “going” is here replaced with “getting in the boat.”	下一个子因素——按约定出行——的问题也与上一条戒条相同，不同之处在于，这里的「出行」被替换为「乘船」。
Once they get in the boat as arranged, the bhikkhu incurs a pācittiya for every village-to-village interval they pass along the riverbank while going upstream or downstream. In a wilderness area with no villages—i.e., says the Sub-commentary, where the villages are further than a half-yojana (8 km.) apart—he incurs a pācittiya for every half-yojana they travel together.	依照约定乘船后，比丘在沿河岸逆流或顺流而上时，每经过一个村庄至村庄的间距，都犯一次《波逸提》。在没有村庄的林野地区－也就是《复注》中所提及的村庄之间相距超过半由旬（8公里）的地方－比丘每同行半由旬，就犯一次《波逸提》。
The commentaries add “intention” as an additional factor here—the bhikkhu’s purpose in traveling with the bhikkhunī(s) is for amusement—but there is no basis for this in the Vibhaṅga.	《义注》在这里添加了「意图」作为额外的因素——比丘与比丘尼同行的目的是为了娱乐——但在《经分别》中没有这方面的依据。
Non-offenses	不犯
As the rule says, there is no offense in making an arrangement and crossing over a river with a bhikkhunī. The Commentary adds that this applies not only to rivers but also to oceans: If one travels from one seaport to another by arrangement with a bhikkhunī, no penalty is entailed.	如戒条所说，与比丘尼约定横渡河并不犯戒。《义注》补充道，这不仅适用于河流，也适用于海洋：如果与比丘尼约定从一个海港前往另一个海港，则不受任何惩罚。
The K/Commentary goes even further and says that this rule applies only to rivers, and that a bhikkhu seeking some amusement with a bhikkhunī may make a date with her and travel around the ocean as much as he likes with no offense. The Sub-commentary disagrees with both the Commentary and K/Commentary here, saying that a bhikkhu traveling by arrangement with a bhikkhunī in a boat on the ocean incurs a dukkaṭa for every half-yojana they travel. The Sub-commentary’s position here is more in keeping with the Great Standards and so carries more weight.	K/《义注》甚至更进一步指出，这条戒条仅适用于河流，比丘若想与比丘尼寻欢作乐，可以与她约会，随心所欲地在海上旅行，而不犯戒。此处的《复注》不同意《义注》及 K/《义注》，认为比丘与比丘尼约定乘船在海上旅行，每旅行半由旬，就要犯一次《突吉罗》。此处《复注》的立场较符合《四大教示》，因此更有分量。
Finally, there is no offense if:	最后，以下情况不构成犯戒：
the bhikkhu and bhikkhunī happen to travel together in the same boat without having made an arrangement;	比丘与比丘尼未经约定，恰巧同乘一艘船；
the bhikkhunī proposes an arrangement, while the bhikkhu does not give his verbal assent;	比丘尼提出约定，而比丘没有口头同意；
they get in the boat not as specified in the arrangement (§), (e.g., on another day); or	他们上船的时间与约定（§）中规定的时间不符（例如，在另一天）；或者
there are dangers.	存在危险。
Summary: Traveling by arrangement with a bhikkhunī upriver or downriver in the same boat—except when crossing a river—is a pācittiya offense.	摘要：除横渡过河外，与比丘尼约定同乘一艘船沿河而上或而下，是《波逸提》（《单堕》）罪。

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29	二十九
Should any bhikkhu knowingly eat almsfood donated through the prompting of a bhikkhunī, except for food that householders had already intended for him prior (to her prompting), it is to be confessed.	若任何比丘明知故犯地食用比丘尼劝说而供养的食物，除非是户主在之前（在比丘尼劝说下）已经为他准备的食物，波逸提。
“Now at that time Bhikkhunī Thullanandā regularly took her meals with a certain family. Then one day the head of the household invited some senior bhikkhus to a meal. Bhikkhunī Thullanandā, dressing early in the morning, taking her bowl and (outer) robe, went to the family’s place and on arrival said to the head of the household, ‘Why has so much of this staple and non-staple food been prepared?’	「尔时，偷兰难陀比丘尼定期从一户人家得受常施食。有一天，户主邀请几位长老比丘来吃饭。偷兰难陀比丘尼清晨穿戴整齐，带著钵和（外）衣来到那户人家，到达后就对户主说：『怎么准备了这么多主食和副食？』
“‘I’ve invited some senior bhikkhus for a meal.’	「『我邀请了几位长老比丘来吃饭。』
“‘But who, to you, are senior bhikkhus?’	「『但是，对你来说，谁是长老比丘？』
“‘Master Sāriputta, Master Mahā Moggallāna, Master Mahā Kaccāna, Master Mahā Koṭṭhita, Master Mahā Kappina, Master Mahā Cunda, Master Anuruddha, Master Revata, Master Upāli, Master Ānanda, Master Rāhula.’	「『尊者舍利弗、尊者大目犍连、尊者大迦旃延、尊者摩诃俱稀罗、尊者摩诃劫宾那、尊者摩诃周那、尊者阿那律、尊者离婆多、尊者优波离、尊者阿难、尊者罗睺罗也。』
“‘But why have you invited these scoundrels when great heroes are available? (§)’	「『但是既然有伟大的英雄可供选择，为什么你们却邀请这些恶棍呢？（§）』
“‘And who, to you, are great heroes?’	「『那么，对你来说，谁是伟大的英雄？』
“‘Master Devadatta, Master Kokālika, Master Kaṭamoraka Tissaka, Master Khaṇḍadeviyāputta, Master Samuddadatta….’ At that point, Bhikkhunī Thullanandā was interrupted in mid-sentence when the senior bhikkhus entered. ‘It’s true! You’ve invited great heroes!’	「『尊者提婆达多、尊者拘迦利迦、尊者迦留罗提舍、尊者骞駄达多、尊者娑勿陀达…』这时，偷兰难陀比丘尼的话被几位长老比丘的到来打断了。『是啊！您邀请了伟大的英雄们！』
“‘Just now you made them out to be scoundrels, and now great heroes.’ So he threw her out of the house and put an end to her regular meals.”	「『刚才你把他们说成是恶棍，现在却说成是伟大的英雄。』于是他把她赶出了家门，并断她的常施食。』
The factors for the full offense here are three.	此处构成完全违犯的因素有三。
1) Object: any of the five staple foods (see the preface to the Food Chapter, below) offered by a lay person at the instigation of a bhikkhunī.	1）对象：在比丘尼的劝说下，由在家众供养的五种主食中的任何一种（参见下文食物品的序言）。
2) Perception: One knows that it was offered at her instigation.	2）感知：知道这是在她的劝说下供养的。
3) Effort: One eats the food.	3）努力：吃了该食物。

Object	对象
Any of the five staple foods is grounds for a pācittiya. Any edible aside from them is not grounds for an offense.	五种主食中的任何一种，都构成《波逸提》。除此之外的任何食物，都不构成犯戒。
Bhikkhunī here refers to one who has received the double ordination. The Vibhaṅga notes that one who has received only her first ordination—from the Bhikkhunī Saṅgha—is grounds for a dukkaṭa, while female trainees and female novices are not grounds for an offense.	比丘尼在此指已二部受戒者。《经分别》指出，只单部受戒（即从比丘尼僧伽）者，构成《突吉罗》，而学法女（式叉摩那）和沙弥尼则不构成犯戒。
Instigating means that the bhikkhunī speaking to a lay person who is not already planning to give food to Bhikkhu X, praises X or suggests that food should be presented to him. If the lay person was already planning to give food to X, this factor is not fulfilled. The Vibhaṅga defines already planning to give food in the following terms: Either X and the lay person are related, the lay person has previously invited X to ask for food, or the lay person has already prepared the food in question for X of his/her own accord prior to the bhikkhunī’s instigation.	劝说是指比丘尼与尚未计划向比丘 X 供养食物的居士交谈，称赞 X 或建议向他供养食物。如果居士已经计划向 X 供养食物，则此条件不成立。《经分别》对已经计划供养食物的定义如下： X 与居士有亲属关系，居士先前已邀请 X 来求食，或居士在比丘尼劝说之前已主动为 X 准备好食物。
Perception	感知
If one is in doubt as to whether the food was offered at a bhikkhunī’s instigation, the penalty for eating it is a dukkaṭa regardless of whether it was. If one thinks that it was offered at her instigation when it actually wasn’t, the penalty for eating it is again a dukkaṭa. If one does not perceive it as offered at her instigation, then whether it was or wasn’t, there is no offense.	如果怀疑食物是否由比丘尼的劝说而供养，无论是否真是如此，食用该食物的惩罚都是《突吉罗》。如果认为食物是由比丘尼的劝说而供养的，而实际上并非如此，食用该食物的惩罚同样是《突吉罗》。如果认为食物并非由比丘尼的劝说而供养的，无论是否真的如此，都不犯戒。
Effort	努力
There is a dukkaṭa for accepting food with the purpose of eating it, and a pācittiya for every mouthful one eats.	为了吃而接受食物犯一次《突吉罗》，吃的每一口食物都犯一次《波逸提》。
Non-offenses	不犯
There is no offense if:	以下情况不犯戒：
one does not know,	不知道，
the food offered is not one of the five staples,	供养的食物不属于五种主食之一，
the lay person was instigated by a female trainee or female novice, or	在家人受到学法女（式叉摩那）或沙弥尼的劝说，或
the lay person was already planning to present one with the food before the bhikkhunī’s instigation.	在比丘尼的劝说前，该在家人已经计划好要提供食物。
As we noted above, one’s relatives and people who have invited one to ask for food also fit under this allowance.	正如我们上面提到的，亲戚和邀请他来求食者也符合这项开缘。
Summary: Eating any of the five staple foods that a lay person has offered as the result of a bhikkhunī’s prompting—unless the lay person was already planning to offer the food before her prompting—is a pācittiya offense.	摘要：食用在家人因比丘尼的劝说而供养的任何五种主食 —— 除非在家人在比丘尼的劝说之前已经计划供养这些食物 —— 是《波逸提》（《单堕》）罪。

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30	三十
Should any bhikkhu sit in private, alone with a bhikkhunī, it is to be confessed.	如果任何比丘单独与比丘尼私下坐著，波逸提。
Except for one rare case—a bhikkhunī who does not know what is lewd and not lewd—this rule is completely subsumed under Pc 45. For explanations, see the discussion under that rule.	除了一种罕见的情况——比丘尼不知道什么是淫秽、什么是不淫秽——这条戒条完全被纳入了《波逸提》四五。有关解释，请参阅该戒条下的讨论。
Summary: When aiming at privacy, sitting or lying down alone with a bhikkhunī in an unsecluded but private place is a pācittiya offense.	摘要：当以隐私为意图时，与比丘尼单独在不僻静但私密的地方坐下或躺下，是《波逸提》（《单堕》）罪。