波逸提
| Four: The Food Chapter | 第四 食物品 |
| Many of the rules in this chapter classify food into two groups: bhojana/bhojaniya (consumables) and khādaniya (chewables). Scholars usually translate the two as “softer food” and “harder food,” although the hardness or softness of a particular food has little to do with the category it belongs to. A translation closer to the essence of each category would be “staple food” and “non-staple food.” The distinction between the two is important, for it is often the deciding factor between what is and is not an offense. Note, however, that the term staple here covers only what was considered staple in the time of the Buddha. Bread, pasta, and potatoes, which are staples in the West, were not always staples in India at that time and so do not always fit into this category. | 本章中的许多戒条将食物分为两类：bhojana/bhojaniya（噉食）和khādaniya（嚼食）。学者通常将两者翻译为「较软的食物」和「较硬的食物」，尽管特定食物的软硬程度与其所属类别关系不大。更贴近每个类别本质的翻译是「主食」和「副食」。两者之间的差异至关重要，因为它往往是决定什么是犯戒，什么不是犯戒的因素。但请注意，此处的「主食」一词仅涵盖佛陀时代被认为是主食的食物。面包、义大利面和马铃薯在西方是主食，但在当时的印度并非一直都是主食，因此并不总是属于这一类别。 |
Staple foods |
主食（噉食） |
| Staple foods are consistently defined as five sorts of foods, although the precise definitions of the first two are a matter of controversy. | 主食一致地被定义为五种食物，尽管前两种食物的精确定义存在争议。 |
1) Cooked grains: The Commentary to Pc 35 defines this as seven types of cooked grain, but there is disagreement on the identity of some of the seven. They are sāḷi (BD translates this as rice; the Thais, wheat); vīhi (BD again has rice, and the Thais agree); yava (BD has barley; the Thais, glutinous rice); godhūma (BD has wheat; the Thais, tares); kaṅgu (both BD and the Thais identify this as millet or sorghum); varaka (BD doesn’t identify this beyond saying that it is a bean; the Thais are probably right in identifying it as Job’s tears); and kudrūsaka (the Commentary defines this term as covering all forms of grain coming from grass—rye would be an example in the West). Whatever the precise definitions of these terms, though, we could argue from the Great Standards that any grain cooked as a staple—including corn (maize) and oats—would fit into this category.
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1）煮熟的谷物：《波逸提》三五的《义注》将其定义为七种煮熟的谷物，但对于其中某些谷物的定义存在分歧。它们是 sāḷi （《戒律书》将其译为米，泰国人译为小麦）； vīhi （《戒律书》仍将其译为米，泰国人也同意）； yava （《戒律书》将其译为大麦，泰国人译为糯米）； godhūma （《戒律书》将其译为小麦，泰国佛教徒译为稗子）； kaṅgu （《戒律书》和泰国人均将其译为小米或高粱）； varaka （《戒律书》仅说其为豆类之外没有确认，泰国人将其译为薏米，这可能是正确的）；以及 kudrūsaka （《义注》将其定义为涵盖所有来自草类的谷物——在西方，黑麦是一个例子）。然而，无论这些术语的确切定义是什么，我们都可以从《四大教示》中论证，任何作为主食烹饪的谷物——包括玉米和燕麦——都属于这一类。
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2) Kummāsa: The Commentary describes this as a staple confection made out of yava but doesn’t give any further details aside from saying that if the kummāsa is made out of any of the other grains or mung beans, it doesn’t count as a staple food. References to kummāsa in the Canon show that it was a very common staple that could form a rudimentary meal in and of itself and would spoil if left overnight.
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2）Kummāsa：《义注》将其描述为一种用 yava 制成的主食甜点，但除了指出如果 kummāsa 是用其他谷物或绿豆制成的，则不算主食之外，没有提供更多细节。《圣典》中对 kummāsa 的引用表明，它是一种非常常见的主食，本身就可以作为一顿简陋的饭菜，如果放置过夜就会变质。
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3) Sattu: any of the seven types of grain dried or roasted and pounded into meal.
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3）Sattu：七种谷物中的任何一种，经过干燥或烘烤后捣成粉。
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4) Fish: the flesh of any animal living in the water.
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4）鱼：任何生活在水里的动物的肉。
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5) Meat: the flesh of any animal living on land, except for that which is unallowable. Because the Commentary, in discussing unallowable meat, uses the word meat to cover all parts of an animal’s body, the same convention would apply to allowable meat (and to fish) as well. Thus it covers the liver, kidneys, eggs, etc., of any animal whose flesh is allowable.
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5）肉类：指任何陆地动物的肉，但禁止食用的除外。由于《义注》在讨论禁止食用的肉类时，使用「肉」一词来指称动物身体的所有部位，因此同样的惯例也适用于允许食用的肉类（以及鱼类）。因此，它涵盖了任何允许食用的动物的肝脏、肾脏、蛋类等。
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| The Mahāvagga (Mv.VI.23.9-15) forbids ten kinds of flesh: that of human beings, elephants, horses, dogs, snakes, lions, tigers, leopards, bears, and hyenas. To eat human flesh entails a thullaccaya; to eat any of the other unallowable types, a dukkaṭa. Human beings, horses, and elephants were regarded as too noble to be used as food. The other types of meat were forbidden either on grounds that they were repulsive (“People criticized and complained and spread it about, ‘How can these Sakyan-son monks eat dog meat? Dogs are loathsome, disgusting’”) or dangerous (bhikkhus, smelling of lion’s flesh, went into the jungle; the lions there, instead of criticizing or complaining, attacked them). | 《大品》（《大品》.六.23.9-15）禁食十种肉：人肉、象肉、马肉、狗肉、蛇肉、狮肉、虎肉、豹肉、熊肉和鬣狗肉。食用人肉犯《偷兰遮》；食用任何其他不被允许食用的肉则犯《突吉罗》。人肉、马肉和象肉被认为过于尊贵，不宜食用。其他肉类被禁止食用，要么是因为它们令人讨厌（「人们批评、抱怨并四处传播：『这些沙门释迦子怎么能吃狗肉？狗令人厌恶，令人作呕』」），要么是因为它们危险（比丘们，闻起来有狮子肉的味道，进入丛林；那里的狮子没有批评或抱怨，而攻击了他们）。 |
| The Commentary adds three comments here: (a) These prohibitions cover not only the meat of these animals but also their blood, bones, skin, and hide (the layer of tissue just under the skin—see AN 4:113). (b) The prohibition against dog flesh does not include wild dogs, such as wolves and foxes, (but many teachers—including the Thai translator of the Commentary—question this point). The flesh of a half-dog half-wolf mixture, however, would be forbidden. (c) The prohibition against snake flesh covers the flesh of all long, footless beings. Thus eels would not be allowed. (Many Communities question this last point as well.) | 《义注》在此补充了三点评论： (a) 这些禁令不仅涵盖这些动物的肉，还涵盖它们的血、骨、皮和兽皮（皮下组织层－参见《增支部》4:113经）。 (b) 禁止食用狗肉的规定并不包括狼和狐狸等野狗（但许多导师——包括《义注》的泰文译者——对此表示质疑）。然而，半狗半狼混血的肉是被禁止的。 (c) 禁止食用蛇肉的规定涵盖所有长而无足的生物的肉。因此，鳗鱼是不允许的。（许多僧团也对最后一点表示质疑。） |
| Mv.VI.23.9 also states that if a bhikkhu is uncertain as to the identity of any meat presented to him, he incurs a dukkaṭa if he doesn’t ask the donor what it is before eating it. The Commentary interprets this as meaning that if, on reflection, one recognizes what kind of meat it is, one needn’t ask the donor about the identity of the meat. If one doesn’t recognize it, one must ask. If one mistakenly identifies an unallowable sort of meat as allowable and then goes ahead and consumes it under that mistaken assumption, there is no offense. | 《大品》.六.23.9 也规定，如果比丘不确定提供给自己的肉是什么，并且在食用前没有询问施主，犯《突吉罗》。《义注》对此的解释是，如果经过深思熟虑后，认出了是什么肉，就无需询问施主是什么肉。如果认不出，就必须询问。如果比丘错误地将不允许的肉认定为可允许的肉，并基于这种错误的认知继续食用，则不构成犯戒。 |
| Raw flesh and blood are allowed at Mv.VI.10.2 only when one is possessed by non-human beings. Thus, in more ordinary circumstances, one may not eat raw fish or meat even if of an allowable kind. This would include such things as steak tartare, sashimi, oysters on the half-shell, raw eggs, and caviar. Furthermore, even cooked fish or meat of an allowable kind is unallowable if the bhikkhu sees, hears, or suspects that the animal was killed specifically for the purpose of feeding bhikkhus (Mv.VI.31.14). | 根据《大品》.六.10.2，只有当非人附身时，才允许食用生肉和血。因此，在更普遍的情况下，即使是允许的生鱼或生肉，也不得食用。这包括鞑靼牛排、生鱼片、带壳牡蛎、生蛋和鱼子酱。此外，如果比丘看到、听到或怀疑动物是专门为了供养比丘而宰杀的，即使是允许的熟鱼或熟肉，也是不允许食用的（《大品》.六.31.14）。 |
Non-staple foods |
副食（嚼食） |
| Non-staple foods are defined according to context: | 副食根据上下文定义： |
a) in Pc 35-38: every edible aside from staple foods, juice drinks, the five tonics, and medicines (see below);
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a）在《波逸提》三五至三八中：除主食、果汁饮料、五种补品和药物以外的所有可食用物（见下文）；
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b) in Pc 40: every edible aside from staple foods, water, and toothwood;
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b）在《波逸提》四十中：除主食、水和齿木以外的所有可食用物；
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| The Commentary to Pc 37 lists the following items as non-staple foods: flour and confections made of flour (cakes, bread and pasta made without eggs would be classed here); also, roots, tubers (this would include potatoes), lotus roots, sprouts, stems, bark, leaves, flowers, fruits, nuts, seed-meal, seeds, and resins that are made into food. Any of these items ordinarily used as medicines, though, would not be classed as a non-staple food. | 《波逸提》三七的《义注》将以下物品列为副食：面粉和面粉制成的甜点（不含鸡蛋的蛋糕、面包和义大利面也归入此类）；此外，根、块茎（包括马铃薯）、莲藕、芽、茎、树皮、叶子、花、果实、坚果、种子粉、种子以及制成食物的树脂。然而，任何这些通常用作药物之物均不属于副食。 |
| The Commentary also acknowledges that some societies use roots, tubers, confections made out of flour, etc., as staple foods, but it nowhere suggests that the definition of staple food be altered to fit the society in which one is living. However—because eggs come under meat—any bread, pastries, noodles, and pasta made with eggs are staple foods. Thus in the West we are left with a somewhat zigzag line separating what are and are not staple foods for the purposes of the rules: Meal pounded from grain is a staple; flour ground from grain is not. Bread made with oat meal, corn meal, wheat germ, etc., would thus be a staple; bread made without any grain meal or eggs would not. The same holds true for pastries, noodles, and pasta. | 《义注》也承认有些社会使用根茎类植物、面粉制成的甜点等作为主食，但并未暗示应根据个人所处的社会环境改变主食的定义。然而，由于鸡蛋属于肉类，任何用鸡蛋制成的面包、糕点、面条和义大利面都属于主食。因此，在西方，就戒条而言，主食和副食的划分存在一条略显曲折的界线：谷物捣碎的粗粮是主食；谷物磨成的面粉则不是。因此，用燕麦粉、玉米粉、小麦胚芽等制成的面包是主食；不含谷物粉或鸡蛋的面包则不是主食。糕点、面条和义大利面也是如此。 |
| This means that it would be possible for a donor to provide bhikkhus with a full, strictly vegetarian meal that would include absolutely no staple foods. A wise policy in such a case, though, would be to treat the meal as if it did contain staple foods with reference to the rules (Pc 33 & 35) that aim at saving face for the donor. | 这意味著，布施者可以为比丘提供一顿完整的、纯素食的餐食，其中完全不含任何主食。然而，在这种情况下，明智的做法是，参照《波逸提》三三和三五的戒条，将这顿餐食视为如同包含主食，以维护布施者的面子。 |
| Conjey, the watery rice porridge or gruel commonly drunk before alms round in the time of the Buddha, is classed differently according to context. If it is so thick that it cannot be drunk and must be eaten with a spoon, it is regarded as a staple food at Mv.VI.25.7 and under Pc 33. “Drinking conjey” is classed as a non-staple food under Pc 35-38 & 40, whereas it is considered neither a staple nor a non-staple food under Pc 41. The Commentary notes, though, that if drinking conjey has bits of meat or fish “larger than lettuce seeds” floating in it, it is a staple food. | 粥（conjey）是佛陀时代托钵前常喝的一种含水米粥，根据上下文有不同的分类。如果它太浓稠，无法直接饮用，必须用汤匙食用，则在《大品》.六.25.7和《波逸提》三三中被视为主食。「饮用粥」在《波逸提》三五至三八和四十中被归类为副食，而在《波逸提》四一中，它既不被视为主食，也不被视为副食。然而，《义注》指出，如果饮用粥中漂浮著「比生菜种子还大」的肉碎或鱼碎，它就是主食。 |
| Mv.VI.34.21 contains an allowance for the five products of the cow: milk, curds, buttermilk, butter, and ghee. The Commentary mentions that each of these five may be taken separately—i.e., the allowance does not mean that all five must be taken together. Milk and curds are classed as “finer staple foods” under Pc 39, but in other contexts they fit under the definition of non-staple food. All other dairy products—except for fresh butter and ghee when used as tonics (see NP 23)—are non-staple foods. | 《大品》.六.34.21 规定了五种牛制品的开缘：牛奶、凝乳、酪乳、奶油和酥油。《义注》中提到，这五种产品的任一种可以单独食用——也就是说，开缘并不意味著必须同时食用所有五种。在《波逸提》三九下，牛奶和凝乳被归类为「精细主食」，但在其他上下文脉络之下，它们符合副食的定义。所有其他乳制品——除了用作补品的新鲜奶油和酥油（参见《舍堕》二三）——都属于副食。 |
| One of the ten disputed points that led to the convening of the Second Council was the issue of whether thin sour milk—milk that has passed the state of being milk but not yet arrived at the state of being buttermilk—would count inside or outside the general category of staple/non-staple food under Pc 35. The decision of the Council was that it was inside the category, and thus a bhikkhu who has turned down an offer of further food would commit the offense under that rule if he later in the morning consumed thin sour milk that was not left over. | 导致第二次结集的十个争议点之一是稀酸奶（已经过了牛奶状态但还未达到酪乳状态的牛奶）是否应在《波逸提》三五之下算在主食/副食的一般类别之内或之外的问题。结集的决议是，它属于这一类别，因此，如果一位比丘拒绝了进一步的食物供养，并且之后的早上喝了非剩余的稀酸奶，他将根据该戒条而犯戒。 |
| In addition to staple and non-staple foods, the Vibhaṅga to the rules in this chapter mentions three other classes of edibles: juice drinks, the five tonics, and medicines. | 除了主食和副食之外，本品的戒条的《经分别》还提到了其他三类食用物：果汁饮料、五种补品和药物。 |
Juice drinks |
果汁饮料 |
| Juice drinks include the freshly squeezed juice of sugar cane, water lily root, all fruits except grain, all leaves except cooked greens, and all flowers except licorice (Mv.VI.35.6). The way the allowance for juice drinks is phrased—fruits, leaves, and flowers are mentioned as a class, whereas canes and roots are not—suggests that the Great Standards should not be used to extend the allowance for sugar cane juice and water lily root juice to include the juice from other canes or roots. | 果汁饮料包括鲜榨甘蔗汁、睡莲根汁、除谷物外的所有水果、除煮熟的绿叶蔬菜外的所有叶子以及除甘草外的所有花卉（《大品》.六.35.6）。果汁饮料的开缘的表述方式——水果、叶子和花卉以类别方式被提及，而藤蔓和根茎则不是——表明不应用《四大教示》将甘蔗汁和睡莲根汁的开缘扩大到其他藤蔓或根茎的汁液。 |
| According to the Commentary, the juice must be strained and may be warmed by sunlight but not heated over a fire. What category boiled juice would fit under, the Commentary does not say. As we noted under NP 23, the Vinaya-mukha—arguing from the parallel between sugar cane juice, which is a juice drink, and sugar, which is made by boiling sugar cane juice—maintains that boiled juice would fit under sugar in the five tonics. This opinion, however, is not accepted in all Communities. In those that do accept it, pasteurized juice, juice concentrates, and juice made from concentrate would come under sugar. | 根据《义注》，果汁必须过滤，可以用阳光加热，但不能用火加热。《义注》没有说明煮过的果汁应归入哪一类。正如我们在《舍堕》二三中指出的，《戒律入口》——以甘蔗汁（一种果汁饮料）和糖（由煮沸甘蔗汁制成）之间的相似性为论辩——认为煮过的果汁应归入五种补品中的糖。然而，并非所有僧团都接受这种观点。在接受这种观点的僧团中，巴氏杀菌果汁、果汁浓缩液和从浓缩液制成的果汁都被归类在糖。 |
| In discussing the Great Standards, the Commentary says that grain is a “great fruit,” and thus the juice of any one of nine large fruits—palmyra fruit, coconut, jackfruit, breadfruit, bottle gourd, white gourd, muskmelon, watermelon, and squash—would fall under the same class as the juice of grain: i.e., as a non-staple food and not a juice drink. From this judgment, many Communities infer that the juice of any large fruit, such as pineapple or grapefruit, would also be classed as a non-staple food. However, not all Communities follow the Commentary on this point, as the allowance for juice-drinks states specifically that the juice of all fruits is allowed except for that of grain. | 在讨论《四大教示》时，《义注》指出谷物是一种「大水果」，因此九种大型水果——棕榈果、椰子、菠萝蜜、面包果、葫芦、冬瓜、甜瓜、西瓜和南瓜——的任何一种果汁都与谷物汁液属于同一类别：即归类为副食而非果汁饮料。基于这个判断，许多僧团推论，任何大型水果的果汁，例如凤梨或柚子，也应归类为副食。然而，并非所有僧团都认同《义注》的这一观点，因为果汁饮料的开缘明确规定，除谷物汁液外，所有水果的果汁均允许。 |
| According to the Commentary, allowable leaf-juice drinks include juice squeezed from leaves that are considered food—such as lettuce, spinach, or beet greens—as well as from leaves that are classed as medicines. Health drinks such as wheat grass juice would thus be allowable. Leaf-juice may be mixed with cold water and/or warmed in the sunlight. The prohibition against consuming the juice from cooked vegetables in the afternoon covers all cooked leaves that are considered food, as well as any medicinal leaves cooked in liquids that are classed as food, such as milk. Medicinal leaves cooked in pure water retain their classification as lifetime medicines. | 根据《义注》，允许的叶汁饮料包括从被视为食物的叶子（例如生菜、菠菜或甜菜叶）以及被归类为药物的叶子榨出的汁。因此，例如小麦草汁等健康饮品是允许的。叶汁可以用冷水混合和/或在阳光下加热。禁止在下午饮用煮熟的蔬菜汁的规定涵盖所有被视为食物的煮熟叶子，以及任何在被归类为食物的液体（例如牛奶）中煮熟的药用叶子。用纯水煮熟的药用叶子仍保留其终身药物的分类。 |
| The Commentary’s discussion of flower juice drinks allowable and unallowable for the afternoon shows that licorice flower juice was used to make alcohol, which is why the Canon doesn’t include it as allowable in this class. The Commentary extends this prohibition to cover any kind of flower juice prepared in such a way that it will become alcoholic. The Commentary goes on to say, though, that licorice flower juice and other flower juices not prepared so that they will become toddy are allowable in the morning. | 《义注》讨论了下午允许和不允许的花汁饮料，显示甘草花汁曾被用来酿酒，因此《圣典》并未将其列入允许的此类饮品。《义注》将这项禁令扩展至涵盖任何经过调制后会变成酒精的花汁。不过，《义注》继续指出，甘草花汁和其他未经调制成棕榈酒的花汁在早上是允许的。 |
| The Commentary notes further that if a bhikkhu himself makes any of the juice drinks, he may consume it only before noon. If the juice is made by a non-bhikkhu and formally offered before noon, one may “also” drink it with food before noon—the “also” here implying that the original allowance, that one may drink it without food after noon and before dawnrise, still holds. If the juice is made by a non-bhikkhu and formally offered after noon, one may drink it without food until the following dawnrise. The allowance for mango juice drink covers juice made either from ripe or from unripe mangoes. To make unripe mango juice, it recommends that the mango be cut or broken into small pieces, placed in water, heated in sunlight, and then strained, adding honey, sugar, and/or camphor as desired. Juice made from Bassia pierrei must be diluted with water, as the undiluted juice of this fruit is too thick. | 《义注》进一步指出，如果比丘自己做任何果汁饮料，他只能在中午前饮用。如果果汁是由非比丘制作并在中午之前正式地供养，则比丘「也」可以在中午之前与食物一起饮用——这里的「也」意味著原来的开缘仍然有效，即可以在中午之后和黎明之前不带食物地饮用。如果果汁是由非比丘制作并在中午之后正式地供养，则比丘可以在第二天黎明之前不带食物地饮用。芒果汁饮料的允许范围涵盖成熟或未成熟芒果制成的果汁。要制作未成熟芒果汁，建议将芒果切成或掰成小块，放入水中，在阳光下加热，然后过滤，并根据需要添加蜂蜜、糖和/或樟脑。用芒果椴树（Bassia pierrei）制成的果汁必须用水稀释，因为这种水果的未稀释果汁太浓稠。 |
The five tonics |
五种补品 |
| The five tonics are discussed in detail under NP 23. | 《舍堕》二三详细讨论了这五种补品。 |
Medicines |
药物 |
| According to the Mahāvagga (VI.3.1-8), any items in the six following categories that, by themselves, are not used as staple or non-staple food are medicines: roots, astringent decoctions, leaves, fruits, resins, and salts. For example, under fruits: Oranges and apples are not medicines, but pepper, nutmeg, and cardamom are. Most modern medicines would fit under the category of salts. Using the Great Standards, we can say that any edible that is used as a medicine but does not fit under the categories of staple or non-staple food, juice drinks, or the five tonics, would fit here. (For a full discussion of medicines, see BMC2, Chapter 5.) | 根据《大品》（六.3.1-8），以下六类中任何本身不作为主食或副食的物品都是药物：根、涩汤剂、叶、果实、树脂和盐。例如，在水果中：柳橙和苹果不是药物，但胡椒、肉荳蔻和小荳蔻是。大多数现代药物都属于盐类。使用《四大教示》，我们可以说，任何用作药物，但不属于主食或副食、果汁饮料或五种补品类别的可食用物都属于此。（有关药物的完整讨论，请参阅《佛教比丘戒律 第二册》第五章。） |
Keeping and consuming |
存放及食用 |
| Each of the four basic classes of edibles—food, juice drinks, the five tonics, and medicines—has its “life span,” the period during which it may be kept and consumed. Food may be kept and consumed until noon of the day it is received; juice drinks, until dawnrise of the following day; the five tonics, until dawnrise of the seventh day after they are received; and medicines, for the remainder of one’s life. | 食物、果汁饮料、五种补品和药物这四大类基本可食用物，每一种都有其「有效期」，即可以保存和食用的期限。食物可以保存和食用直到接受后当天的中午；果汁饮料，直到第二天黎明；五种补品，直到接受后第七天黎明；药物可以终生保存和食用。 |
Mixed foods |
混合食物 |
| Edibles made from mixed ingredients that have different life spans—e.g., salted beef, honeyed cough syrup, sugared orange juice—have the same life span as the ingredient with the shortest life span. Thus salted beef is treated as beef, honeyed cough syrup as honey, and sugared orange juice as orange juice (Mv.VI.40.3). According to the Commentary, mixing here means thorough intermingling. Thus, it says, if fruit juice has a whole, unhusked coconut floating in it, the coconut may be removed, and the juice is all right to drink until the following dawnrise. If butter is placed on top of rice porridge, the part of the butter that hasn’t melted into the rice may be kept and eaten for seven days. If items with different life spans are all presented at the same time, they maintain their separate life spans as long as they don’t interpenetrate one another. Not all Communities, however, follow the Commentary on this point. | 由混合不同有效期限的食物成份制成的可食用物 —— 例如咸牛肉、蜂蜜止咳糖浆、加糖柳橙汁 —— 具有与有效期最短的食物成份相同的有效期。因此，咸牛肉被视为牛肉，蜂蜜止咳糖浆被视为蜂蜜，加糖柳橙汁被视为柳橙汁（《大品》.六.40.3）。根据《义注》，这里的混合意味著彻底混合。因此，它说，如果果汁中漂浮著一个完整的未去壳的椰子，则可以将椰子取出，果汁可以喝到第二天黎明。如果将奶油放在米粥上，那么没有融入米饭的部分的奶油可以保存和食用七天。如果同时存在具有不同有效期的物品，只要它们不相互渗透，它们就会保持各自的有效期。然而，并非所有僧团都在这一点上遵循《义注》。 |
| Mv.VI.40.3, the passage underlying these rulings, can be translated as follows (replacing the formal terms for categories of food with the primary examples of each category): | 《大品》.六.40.3，这些裁决所依据的段落，可以翻译如下（用每个类别的主要例子替换食品类别的正式术语）： |
“Juice-mixed-with-food, when received that day, is allowable during the right time and not allowable at the wrong time. A tonic-mixed-with-food, when received that day, is allowable during the right time and not allowable at the wrong time. Medicine-mixed-with-food, when received that day, is allowable during the right time and not allowable at the wrong time. A tonic-mixed-with-juice, when received that day, is allowable through the watches of the night and not allowable when the watches of the night have past. Medicine-mixed-with-juice, when received that day, is allowable through the watches of the night and not allowable when the watches of the night have past. Medicine-mixed-with-a-tonic, when received, is allowable for seven days and not allowable when seven days have past.”
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「当天接受的果汁混合食物在正时允许，非时则不允许。当天接受的补品混合食物在正时允许，非时则不允许。当天接受的药物混合食物在正时允许，非时则不允许。当天接受的补品混合果汁在夜间是允许的，过了夜间则不允许。当天接受的药物混合果汁在夜间是允许的，过了夜间则不允许。接受的药物混合补品在七天内是允许的，过了七天则不允许。」
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| Translated in this way, the passage covers foods that are already mixed when presented to a bhikkhu. One of the general issues that led to the convening of the Second Council, however, concerned how to treat cases where foods received separately are then mixed by a bhikkhu. The specific issue presented to the Council was that of bhikkhus who kept a horn filled with salt so that they could add salt to bland foods. The Council’s verdict was that in doing so, the bhikkhus incurred a pācittiya under Pc 38. The Vibhaṅga to that rule, however, gives a dukkaṭa for using, as food, life-long medicine that has been stored overnight, and salt is a life-long medicine. Thus the elders at the Council seem to have reasoned that if the salt has been mixed in with food, the mixture as a whole counts as food accepted when the first ingredient (the salt) was accepted: thus the pācittiya, rather than the dukkaṭa, under Pc 38. This principle is nowhere expressly stated in the texts, but is in some places taught as an oral tradition. | 如此翻译，这段文字涵盖了呈献给比丘时已被混合的食物。然而，促成第二次结集的整体议题之一，是关于如何处理食物被分别地接受后再由比丘进行混合的情况。提交给结集的具体议题是，比丘持有装满盐的角，以便将盐添加到清淡的食物中。结集的裁决是，根据《波逸提》三八，比丘这样做犯《波逸提》。然而，该戒条的《经分别》规定，使用储存过夜且作为食物的终身药物犯《突吉罗》，而盐正是终身药物。因此，结集的长老们似乎推断，如果盐已被混入食物中，则当第一种成份（盐）被接受时，整个混合物算作已被接受的食物：因此，根据《波逸提》三八，这是《波逸提》，而不是《突吉罗》。这项原则在经文中没有明确说明，但在某些地方作为口头传统进行教授。 |
| The Commentary, in treating the issue of foods mixed by a bhikkhu, translates Mv.VI.40.3 as follows: | 在处理比丘混合食物的问题时，《义注》将《大品》.六.40.3 翻译如下： |
“Juice received that day, when mixed with food, is allowable during the right time and not allowable at the wrong time. A tonic received that day, when mixed with food, is allowable during the right time and not allowable at the wrong time. Medicine received that day, when mixed with food, is allowable during the right time and not allowable at the wrong time. A tonic received that day, when mixed with juice, is allowable through the watches of the night and not allowable when the watches of the night have past. Medicine received that day, when mixed with juice, is allowable through the watches of the night and not allowable when the watches of the night have past. Medicine received, when mixed with a tonic, is allowable for seven days and not allowable when seven days have past.”
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「当天接受的果汁，如果与食物混合，在正时允许，非时则不允许。当天接受的补品，如果与食物混合，在正时允许，非时则不允许。当天接受的药物，如果与食物混合，在正时允许，非时则不允许。当天接受的补品，如果与果汁混合，在夜间是允许的，过了夜间就不允许。当天接受的药物，如果与果汁混合，在夜间是允许的，过了夜间就不允许。接受的药物，如果与补品混合，在七天内是允许的，过了七天就不允许。」
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| The question the Commentary then raises is, “Why is the word ‘that day’ (tadahu) omitted from the last case?” Its answer is that there is no limit on when the medicine has to be received for it to be properly mixed with a tonic received today. In other words, it could have been received any number of days before the tonic was received. If it is mixed with the tonic on the first day of the tonic’s life span, the mixture as a whole has a seven-day life span. If mixed with the tonic on the second day of the tonic’s life, the mixture has a six-day life span, and so forth. The Commentary’s translation of this passage may strain standard Pali syntax, but it is grammatically correct and is the only way of deriving from Mv.VI.40.3 a general principle to cover the issue of foods received separately that are then mixed by a bhikkhu. Thus the principle has been generally accepted that tonics and medicines, such as sugar and salt, received today may be eaten mixed with food or juice drinks received today, but not with food or juice drinks received on a later day. Medicine, such as salt, tea, or cocoa, received at any time may be eaten mixed with any of the five tonics on any day of the tonic’s life span. | 《义注》接下来提出的问题是：「为什么在最后一种情况下省略了『当天』（tadahu）这个词？」答案是，没有限制何时接受药物以便将其与今天接受的补品适当地混合。换句话说，它可以是在接受补品之前的任何天接受的。如果它在补品的有效期的第一天与补品混合，则混合物作为一个整体拥有七天的有效期。如果在补品有效期的第二天与补品混合，则混合物拥有六天的有效期，依此类推。《义注》对这段话的翻译可能不符合标准巴利句法，但在语法上是正确的，并且是从《大品》.六.40.3 中得出涵盖比丘分开接受然后混合食物问题的一般原则的唯一方法。因此，普遍接受的原则是：今天接受的补品和药物（例如糖和盐）可以与今天收到的食物或果汁饮料混合食用，但不能与之后的日期里接受的食物或果汁饮料混合食用。任何时间接受的药物（例如盐、茶或可可）都可以与五种补品中的任何一种在补品有效期内的任何一天混合食用。 |
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| 31 | 三十一 |
A bhikkhu who is not ill may eat one meal at a public alms center. Should he eat more than that, it is to be confessed.
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无病的比丘可以在公共施舍处吃一餐。若食用超过此者，波逸提。
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“Now at that time a certain guild had prepared food at a public alms center not far from Sāvatthī. Some group-of-six bhikkhus, dressing early in the morning, taking their bowls and (outer) robes, entered Sāvatthī for alms but, after not getting any almsfood, went to the public alms center. The people there said, ‘At long last your reverences have come,’ and respectfully waited on them. Then on the second day… the third day, the group-of-six bhikkhus… entered Sāvatthī for alms but, after not getting any almsfood went to the public alms center and ate. The thought occurred to them, ‘What’s the use of our going back to the monastery? (§) Tomorrow we’ll have to come right back here.’
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「尔时，某行会在离舍卫城不远的公共施舍处准备食物。六群比丘在清晨穿戴整齐，带著钵和（外）衣，进入舍卫城托钵，但没有得到任何食物，于是就去了公共施舍处。那里的人说：『尊者们终于来了！』并恭敬地侍奉他们。然后第二天……第三天，六群比丘……进入舍卫城托钵，但没有得到任何食物，于是就去了公共施舍处吃饭。他们心里想：『我们回寺院还有什么用呢？（§）明天我们还是必须回来这里。』
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“So staying on and on right there, they ate the food of the public alms center. The members of other religions fled the place. People criticized and complained and spread it about: ‘How can these Sakyan-son monks stay on and on, eating the food of the public alms center? The food at the public alms center isn’t prepared just for them; it’s prepared for absolutely everybody.’”
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「于是他们就一直待在那里，吃著公共施舍处的食物。外道纷纷逃离该地。人们批评抱怨，四处散播：『这些沙门释子怎么能一直待在那里，吃著公共施舍处的食物？公共施舍处的食物不是只为他们准备的，而是为所有人准备的。』」
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| A public alms center is a place—in a building, under the shade of a tree, or in the open air—where all comers are offered as much food as they want, free of charge. Soup kitchens and shelters for the homeless, if run in this way, would fit under this rule. A meal is defined as one that includes any of the five staple foods. Not ill in this rule is defined as being able to leave the alms center. | 公共施舍处是一个地方——在建筑物内、树荫下或露天——所有来者都可以免费获得任意数量的食物。施粥所和无家可归者收容所如果以这种方式运营，也符合此戒条。一餐的定义是包含五种主食中的任何一种。本戒条中「无病」的定义是能离开施舍处。 |
| The origin story seems to indicate that this rule is directed against staying on and eating day after day in the alms center. The Commentary, though, maintains that it forbids eating in the center two days running, without making any mention of whether the bhikkhu stays on at the center or not. To eat one day in a center belonging to one family (or group) and the next day in a center belonging to another group, it says, entails no penalty. However, if—after one’s first meal there—a center has to close down for a period of time for lack of food and then later reopens, one should not eat there the first day of its reopening. | 起源故事似乎表明，这条戒条是针对天天待在施舍处并进食的行为。然而，《义注》却坚持禁止比丘连续两天在施舍处进食，但并未提及比丘是否连续待在托钵中心。《义注》说，一天在一个家族（或团体）的施舍处进食，第二天又在另一个团体的施舍处进食，则不会受到惩罚。然而，如果在施舍处进食后，由于食物短缺而不得不关闭一段时间，之后又重新开放，则不应在重新开放的第一天在那里进食。 |
| According to the Vibhaṅga, a bhikkhu incurs a dukkaṭa for accepting, with the intention of eating it, any food that falls under the conditions specified by this rule, and a pācittiya for every mouthful he eats. | 根据《经分别》，比丘若接受并意图食用符合此戒条所指定条件的任何食物，犯《突吉罗》，而每吃一口犯一次《波逸提》。 |
| Perception as to whether one is actually ill is not a mitigating factor here (see Pc 4.) | 对于是否真的生病的感知并不是减轻惩罚的因素（参见《波逸提》四）。 |
| Non-offenses | 不犯 |
| According to the Vibhaṅga, there is no offense in taking a meal on the second day— | 根据《经分别》，第二天用餐并无犯戒—— |
if one is invited by the proprietors;
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如果受到所有人的邀请；
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if one is ill;
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如果生病；
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if the food is specifically intended for bhikkhus (§); or
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若食物是专供比丘食用的（§）；或
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if the center determines the amount of food the recipients may take, rather than allowing them to take as much as they want (§). The reason for this allowance is that if the owners of the center were unhappy with having a bhikkhu eat there, they could give him very little or nothing at all.
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如果施处决定受助者可以取食的量，而不是让他们想取多少就取多少（§）。此项开缘的原因是，如果施处的主人不乐意让比丘在那里吃饭，他们可以给他很少的食物，或者什么都不给。
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| The Vibhaṅga also states that, “everything aside from the five staple foods is a non-offense.” None of the texts discuss this point, but this apparently refers both to the first and to the subsequent meal. In other words, if a bhikkhu consumed no staple foods at his first meal, then there would be no penalty in accepting and eating any of the five staple foods in the subsequent meal. But if he did consume any staple foods at his first meal, then at the subsequent meal he would have to refrain from eating staple foods if he wanted to avoid an offense. | 《经分别》也说：「除五种主食之外，任何食物皆不犯。」没有任何文献讨论这一点，但这显然指第一餐和下一餐。换句话说，如果比丘在第一餐中不食用任何主食，那么在下一餐中接受并食用任何五种主食都不会受到惩罚。但如果他在第一餐中食用了任何主食，那么在下一餐中，如果他想避免犯戒，他必须不要吃主食。 |
| Also, there is no offense in taking a second meal when “coming or going,” which in the context of the origin story seems to mean that one may take a second meal if one simply leaves the center and then comes back. The Commentary, though, interprets this phrase as meaning “coming or going on a journey,” and even here it says a meal should not be taken from the center two days running unless there are dangers, such as floods or robbers, that prevent one from continuing on one’s way. | 此外，「来或去」时吃第二餐也不犯戒。在起源故事的脉络中，这似乎意味著只要离开施处再回来，就可以吃第二餐。然而，《义注》将这句话解释为「来或去旅行」，甚至在这里它说，除非遇到洪水或盗贼等危险，无法继续前行，否则不应连续两天在施处用餐。 |
| Summary: Eating food obtained from the same public alms center two days running—without leaving in the interim—unless one is too ill to leave the center, is a pācittiya offense. | 摘要：连续两天吃从同一公共施舍处获得的食物（中途不离开），是《波逸提》（《单堕》）罪，除非病得太重而无法离开施处。 |
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| 32 | 三十二 |
A group meal, except at the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes, a time of going on a journey, a time of embarking on a boat, a great occasion, a time when the meal is supplied by monks. These are the proper occasions here.
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除非在适当的场合，结众食者，波逸提。此处适当的场合包括：生病时、施衣时、做袈裟时、旅行时、乘船时、盛大场合、沙门提供的餐食时。以上是此处的适当场合。
[译注：「结众食」古汉译为「别众食」]
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| This is a rule dating from Devadatta’s efforts to create a schism in the Saṅgha. | 这是提婆达多试图分裂僧团时所制定的一条戒条。 |
“Now at that time Devadatta, his gain and offerings diminished, ate his meals with his following having asked and asked for them among households. (Here the Commentary elaborates: ‘Thinking, “Don’t let my group fall apart,” he provided for his following by eating his meals among households together with his following, having asked for them thus: “You give food to one bhikkhu. You give food to two.”’) People criticized and complained and spread it about: ‘How can these Sakyan-son monks eat their meals having asked and asked for them among households? Who isn’t fond of well-prepared things? Who doesn’t like sweet things?’”
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「尔时，提婆达多的利养减少，他与他的追随者一起吃饭，在各家各户间反复询问。。（此处《义注》详细说明：『心想：「不要让我的团体解散。」他透过与追随者一起在各家各户间用餐来满足追随者的需求，并如此要求他们：「你给一位比丘食物。你给两位比丘食物。」』）人们纷纷批评、抱怨，并四处散播：「这些沙门释子怎么能在各家各户间反复询问并用餐呢？谁不喜欢精心烹制物？谁不喜欢甜物？』」
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| Group meals | 结众食 |
| The Vibhaṅga defines a group meal as one consisting of any of the five types of staple foods to which four or more bhikkhus are invited. Pv.VI.2 adds that this rule covers any group meal that the donor offers at his/her own initiative, as well as any that results from a bhikkhu’s requesting it. | 《经分别》将结众食定义为四位或以上比丘被邀请享用任何五种主食。《附随》.六.2 补充道，此戒条适用于布施者主动提供，以及应比丘请求而提供的结众食。 |
| In the early days of the Buddha’s career, donors who wished to invite bhikkhus to their homes for a meal would invite an entire Community. Later, as Communities grew in size and there were times of scarcity in which donors were unable to invite entire Communities (Cv.VI.21.1), the Buddha allowed: | 在佛陀早期的生涯中，布施者若想邀请比丘到家中用餐，通常会邀请整个僧团。后来，随著僧团规模扩大，物资匮乏的时期，布施者有时无法邀请整个僧团（《小品》.六.21.1），佛陀允许： |
1) designated meals, at which a certain number of bhikkhus were to be served. The donors would ask the Community official in charge of meal distribution—the meal designator (bhattuddesaka)—to designate so-and-so many bhikkhus “from the Community” to receive their meals. Bhikkhus would be sent on a rotating basis to these meals as they occurred.
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1）指定食[译注：古汉译为「僧次请食」]，供养一定数量的比丘。布施者会要求僧团负责餐食分配的执事－餐食指定者（bhattuddesaka）－「从僧团中」指定某某多少的比丘来接受餐食。当有这些餐食时，比丘们会轮流被派去接受这些餐食。
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2) invitational meals, to which specific bhikkhus were invited;
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2）邀请食[译注：古汉译为「别请食」]，邀请特定的比丘参加；
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3) lottery meals, for which the bhikkhus receiving the meals were to be chosen by lot; and
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3）抽签食[译注：古汉译为「行筹食」]，以抽签决定接受餐食的比丘；和
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4) periodic meals, i.e., meals offered at regular intervals, such as every day or every uposatha day, to which bhikkhus were to be sent on a rotating basis, as with designated meals. The meal designator was to supervise the drawing of lots and keep track of the various rotating schedules. (The explanations of these various types of meal come partly from the Commentary. For a fuller explanation, see Appendix III.)
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4）周期食[译注：此部份古汉译有「十五日食」、「布萨食」、「月初日食」]，即定期供养的餐食，例如每天或每个布萨日供养的餐食，比丘们会轮流受供，就像指定食一样。餐食指定者负责监督抽签，并追踪各种轮流时间表。（关于这些不同类型餐食的解释部分来自《义注》。更详细的解释，请参阅附录三。）
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| The non-offense clauses to this rule state that in addition to the exceptions mentioned in the rule, which we will discuss below, this rule does not apply to lottery meals or periodic meals. The Commentary concludes from this—and on the surface it seems reasonable enough—that the rule thus applies to meals to which the entire Community is invited and to invitational meals. (Buddhaghosa reports that there was disagreement among Vinaya authorities as to whether it applies to designated meals—more on this point below.) | 本戒条的不犯条款规定，除了戒条中提到的例外情况（我们将在下文讨论）外，这条戒条不适用于抽签食或周期食。《义注》由此得出结论——表面上看来似乎很有道理——这条戒条因此适用于邀请整个僧团参加的餐食以及邀请食。（佛音报告说，律藏的权威人士对于这条戒条是否适用于指定食存在分歧——下文将对此进行更详细的阐述。） |
(未完待续)