波逸提

Five: The Naked Ascetic Chapter 第五 裸行者品
41 四十一
Should any bhikkhu give staple or non-staple food with his own hand to a naked ascetic, a male wanderer, or a female wanderer, it is to be confessed.
如果任何比丘亲手给裸行者、男游方者或女游方者提供主食或副食，波逸提。
There are two origin stories here, the first being the more entertaining of the two: 这里有两个起源故事，第一个是其中较有趣者：
“Now at that time (a lot of) non-staple food accrued to the Community. Ven. Ānanda told this matter to the Blessed One, who said, “In that case, Ānanda, give the cakes to those who eat scraps.’”
「尔时，（很多）副食归属于僧团所有。阿难尊者将此事禀告世尊。世尊说：『既然如此，阿难，就把饼给予那些吃剩饭的人。』」
“‘As you say, venerable sir,’ Ven. Ānanda responded to the Blessed One. Then, having had those who eat scraps sit down in a line and giving a cake to each, he gave two cakes to a certain female wanderer, thinking they were one. The female wanderers around her said, “That monk is your lover.’
「『如你所说，世尊。』阿难达尊者回应世尊。然后，他让那些吃剩饭的人坐下成一排，每人给一个饼。他给了一位女游方者两个饼，以为是一个。她周围的女游方者说：「那位沙门是你的情人。』
“‘No, he’s not. He just gave me two cakes thinking they were one.’
「『不，他不是。他只是把两个饼以为是一个给了我。』
“A second time…. A third time, Ven. Ānanda, giving a cake to each, gave two cakes to that female wanderer, thinking they were one. The female wanderers around her said, “That monk is your lover.’
「第二次……第三次，阿难尊者给每人一个饼，却给了那位女游方者两个，以为是一个。她周围的女游方者说：『那位沙门是你的情人。』
“‘No, he’s not. He just gave me two cakes thinking they were one.’
「『不，他不是。他只是把两个饼以为是一个给了我。』
“So—‘Lover!’ ‘Not a lover! (§)’—they kept squabbling.”
「所以——『情人！』『不是情人！（§）』——他们持续争吵。」
The second story, though, gives a better idea of the reason for the rule: 不过，第二个故事更好地解释了这条戒条的原因：
“Then a certain naked ascetic went to a distribution of food. A certain bhikkhu, having mashed some rice with a great deal of ghee, gave a large helping to the naked ascetic. So the naked ascetic, having received his alms, left. Another naked ascetic asked him, ‘Where, friend, did you get your alms?’
「后来，一位裸行者去食物分配处。一位比丘用大量酥油捣碎了一些米饭，给了这位裸行者一大份。这位裸行者受完施舍后便离开了。另一位裸行者问他：『朋友，你的施舍是从哪里来的？』
“‘At a distribution of food by that shaveling householder, the Gotama monk.’”
「『那位剃度的居士，乔达摩沙门，在食物分配处。』」
This training rule is corollary to the preceding one. Other religions at the Buddha’s time observed the formalities of receiving food from their lay followers just as the bhikkhus did, and thus a bhikkhu who gave food in such a way to a mendicant ordained in another religion would be placing himself in the position of a lay follower of that religion, as the second origin story shows. An interesting point about this rule is that the Buddha formulated it at the request of Buddhist lay followers. Having overheard the naked ascetics’ conversation, they said to him, “Venerable sir, these adherents of other religions enjoy criticizing the Buddha… Dhamma… and Saṅgha. It would be good if the masters did not give to adherents of other religions with their own hands.” 这条戒条与前一条戒条相辅相成。在佛陀时代，其他宗教也像比丘一样，遵守著接受他们在家信众食物的礼仪。因此，如果比丘以这种方式向其他宗教的托钵僧给予食物，就等于将自己置于该宗教的在家信众的地位，正如第二个起源故事所示。这条戒条的一个有趣之处在于，佛陀是应佛教在家信众的要求而制定的。他们无意中听到裸行者的谈话，便对佛陀说：「世尊，这些外教信徒喜欢批评佛……法……僧。如果大德们不亲手将食物给予外教信徒就好了。」
Object 对象
The Vibhaṅga defines the terms naked ascetic and male or female wanderer in such a way that they cover all people who have “gone forth” except for bhikkhus, bhikkhunīs, female trainees, and male or female novices. Because “going forth” was how ordination was understood at that time, we can use the Great Standards at present to include anyone ordained in other religions—e.g., Catholic priests, Protestant ministers, Jewish rabbis, Muslim mullahs, etc.—under the factor of object here as well. Different Communities differ as to whether they would include people ordained in other Buddhist religions—such as Zen priests or Tibetan lamas—under this category as well. 《经分别》对裸行者和男女游方者的定义，涵盖了除比丘、比丘尼、学法女（式叉摩那）以及男女沙弥之外的所有「出家」者。由于「出家」是当时对受戒的理解，我们如今可以运用《四大教示》，将其他宗教出家者（例如天主教神父、新教牧师、犹太教拉比、穆斯林毛拉等）也纳入此处的对象因素。不同的僧团对于是否将其他佛教出家者（例如禅宗僧人或西藏喇嘛）纳入此类也存在分歧。
Perception as to whether a person would qualify as a naked ascetic or a male or female wanderer is not a mitigating factor here (see Pc 4). 对于某人是否真为裸行者或男女游方者的感知在这里并不是减轻惩罚的因素（参见《波逸提》四）。
Effort 努力
Staple and non-staple food here covers all edibles: juice drinks, tonics, and medicines as well as food, but not water or tooth-cleaning sticks. Staple and non-staple foods are grounds for a pācittiya; water and tooth-cleaning sticks, grounds for a dukkaṭa. 主食和副食在此处涵盖所有可食用物：果汁饮料、补品、药物以及食物，但不包括水或齿木。主食和副食构成《波逸提》；水和齿木构成《突吉罗》。
To give is defined as giving with the body, with something in contact with the body, or by means of letting go, as in the preceding rule. 给予的定义是，用身体给予，用与身体接触的某物给予，或透过放下来给予，就像前一条戒条一样。
Non-offenses 不犯
To get someone else to give edible things, to give edible things by depositing them near (as in NP 18), or to give ointments for external use entails no offense. The Commentary qualifies the first exemption by saying that the “someone else” must not be fully ordained. The New K/Sub-commentary points out that the last exemption was probably meant to apply to oils, which otherwise would come under “non-staple food” here. 让他人给予可食用物，或将可食用物放在附近给予（如《舍堕》一八），或施舍外用药膏，均不构成犯戒。《义注》对第一项豁免进行了限定，指出「他人」不得受具足戒。新 K/《复注》指出，最后一项豁免可能适用于油类，否则油类在此处应归入「副食」。
Summary: Handing food or medicine to a person ordained in another religion is a pācittiya offense. 摘要：向其他宗教出家者亲手给予食物或药物是《波逸提》（《单堕》）罪。
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42 四十二
Should any bhikkhu say to a bhikkhu, “Come, my friend, let’s enter the village or town for alms,” and then—whether or not he has had (food) given to him—dismiss him, saying, “Go away, my friend. I don’t like sitting or talking with you. I prefer sitting or talking alone”—doing it for just that reason and no other—it is to be confessed.
如果任何比丘对另一个比丘说，「来吧，我的朋友，我们进村或进城托钵」，然后——不管有没有给予他食物——打发他走，说，「走开吧，我的朋友。我不喜欢和你坐在一起或说话。我更喜欢独自坐著或说话」——如此做仅仅因为这个原因而没有其他——波逸提。
The factors for the full offense here are four. 这里构成完全违犯的因素有四。
1) Object: another bhikkhu. 1）对象：另一位比丘。
2) Intention: One wants to indulge in misconduct and does not want him to see it. 2）意图：想要沉溺于不当行为，却又不想让他看到。
3) Effort: One dismisses him. 3）努力：打发他走。
4) Result: He leaves one’s range of hearing and sight. 4）结果：他离开了自己的听力和视力范围。
Although the rule mentions one specific situation—bhikkhus going for alms in a town or village—the non-offense clauses give no exemption for a bhikkhu who, wanting to indulge in misconduct, dismisses another bhikkhu while outside of a village or engaged in an activity other than going for alms. The commentaries notice this point and, reasonably, do not list the specific situation as a necessary factor for the offense. For this reason, the factors for this offense apply in any location and at any time of the day. 虽然戒条提到了一种特殊情况——比丘在城镇或村庄托钵——如果比丘想要沉溺于不当行为，在村庄之外或从事托钵以外的活动时打发另一位比丘走，不犯条款并未给予该比丘豁免。注释书注意到了这一点，并且合理地没有将特定情况列为构成此戒条犯戒的必要因素。因此，此戒条犯戒的因素适用于任何地点、任何时间。
Object 对象
The Vibhaṅga states that a bhikkhu is grounds for a pācittiya here; an unordained person (which for the purpose of this rule would include bhikkhunīs), grounds for a dukkaṭa. Perception as to whether a person is actually a bhikkhu is not a mitigating factor here. In other words, a bhikkhu is grounds for a pācittiya if one perceives him as a bhikkhu, if one perceives him as an unordained person, or if one is in doubt about the matter. An unordained person is grounds for a dukkaṭa if one perceives him as a bhikkhu, if one perceives him as an unordained person, or if one is in doubt about the matter. This pattern—three pācittiyas and three dukkaṭas—is repeated in all the rules where a bhikkhu is grounds for a pācittiya, an unordained person is grounds for a dukkaṭa, and perception is not a mitigating factor. 《经分别》规定，比丘在此构成《波逸提》；而未受具足者（就本戒条而言，包括比丘尼）构成《突吉罗》。对某人是否为比丘的感知在此并非减轻惩罚的因素。换句话说，如果认为比丘是比丘，或认为他是未受具足戒者，或对此事存有疑问，则构成《波逸提》。如果认为未受具足戒者是比丘，或认为他是未受具足戒者，或对此事存有疑问，则构成《突吉罗》。这种模式——三《波逸提》和三《突吉罗》——在比丘构成《波逸提》，未受具足戒者构成《突吉罗》，且感知不是减轻惩罚的因素的所有戒条中重复出现。
Intention 意图
The Vibhaṅga defines misconduct as laughing, playing, or sitting in private with a woman, or any other misbehavior of any sort. To dismiss the other person, ordained or not, for motives other than a desire to hide one’s own misconduct entails no offense. Examples of such motives given in the non-offense clauses are listed below. 《经分别》将不当行为定义为与女性私下嬉笑、玩耍、共坐，或任何其他不当行为。出于非为掩盖自身不当行为的动机而打发他人走，不论该人是否受具足戒，均不构成犯戒。以下列举了不犯条款中给予的此类动机范例。
Effort & result 努力及结果
To dismiss the other person means either to say outright for him/her to go away, or else to make remarks that will make him/her want to leave. The Commentary gives an example here—“Look at how this guy stands, sits, and looks around. He stands like a stump, sits like a dog, and looks about like a monkey”—but this would more likely come under Pc 2. 打发对方走意味著若非直接说出让他/她走开，则是说些让他/她想离开的话。《义注》在这里举了一个例子——「看看这家伙站著、坐著，四处张望的样子。他站著像个树桩，坐著像条狗，看起来就像只猴子。」——但这更有可能属于《波逸提》二。
The offenses here are as follows: 此处的违犯如下：
a dukkaṭa for speaking the words of dismissal;
说了打发走的话，犯《突吉罗》；
a dukkaṭa when the other bhikkhu is leaving the range of hearing and sight; and
当其他比丘离开听力和视力范围时，犯《突吉罗》；而且
a pācittiya when he has left.
当他离开时，犯《波逸提》。
The Commentary defines range of hearing and range of sight as twelve cubits, or six meters. If, however, there is a wall or a door within that distance, it says, that delimits the range. 《义注》将听力范围和视力范围定义为十二肘尺，即六公尺。然而，如果在该距离内有一堵墙或一扇门，则该范围就被划定了。
Non-offenses 不犯
According to the Vibhaṅga, there is no offense in: 根据《经分别》，以下行为并不构成犯戒：
dismissing one’s companion with the thought that two bhikkhus going together won’t obtain enough food;
认为两个比丘一起去不会得到足够的食物，所以打发同伴离开；
dismissing him after seeing costly goods ahead, so that he won’t develop a feeling of greed;
看到昂贵的商品后就打发他离开，这样他就不会产生贪婪的感觉；
dismissing him after seeing a beautiful woman ahead, so that he won’t lose his resolve for the celibate life;
看到前面有美女就打发他离开，这样他就不会动摇梵行生活的决心；
sending him back with food for one who is sick, who was left behind, or who is guarding the monastery; or
送他回去给生病的人、留下的人或看守寺院的人带去食物；或者
dismissing him for any other proper reason as long as one is not planning to indulge in misconduct.
只要不打算沉溺于不当行为，就可以因任何其他适当理由打发他离开。
Summary: Sending another bhikkhu away so that he won’t witness any misconduct one is planning to indulge in is a pācittiya offense. 摘要：为了让另一位比丘不目睹自己计划沉溺于任何不当行为而将其送走，是《波逸提》（《单堕》）罪。
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43 四十三
Should any bhikkhu sit intruding on a family “with its meal,” it is to be confessed.
如果任何比丘坐著并打扰一个家庭「与其餐食」，波逸提。
The origin story here, briefly, is this: Ven. Upananda visits a woman in her private quarters. Her husband approaches him respectfully, has his wife give him alms, and then asks him to leave. The wife senses that her husband wants to have sexual intercourse with her and so—as a game, apparently—keeps detaining Ven. Upananda until the husband gets exasperated and goes to complain to the bhikkhus: “Venerable sirs, this master Upananda is sitting in the bedroom with my wife. I have dismissed him, but he isn’t willing to go. We are very busy and have much work to do.” 起源故事简述如下：优跋难陀尊者到一位女人的私人住处拜访。她的丈夫恭敬地走上前去，让妻子布施钵食，然后请他离开。妻子察觉到丈夫想与她发生性关系，于是——显然是一场游戏——一直拖著优跋难陀尊者，直到丈夫恼怒不已，去向比丘们抱怨：「大德们，这位优跋难陀尊者正和我的妻子坐在卧室里。我已经让他走了，但他就是不肯走。我们很忙，有很多工作要做。」
Object: 对象：
A family “with its meal.” This term—sabhojanaṁ—appears to be a pun in the original Pali, meaning either “with its meal”—sa + bhojanaṁ—or “with two people”—sa + ubho + janaṁ. The Vibhaṅga explains it as a euphemism meaning “a man and woman together, both not having gone out (of their bedroom), not both without lust.” As its further explanations show, this means a man and woman together in their private quarters, with at least one of them desiring sexual intercourse with the other. Although the Commentary tries to justify the Vibhaṅga’s explanation etymologically (bhoga, the root form of meal, has other forms meaning enjoyment, indulgence, and use), there is no need to turn to etymology. Since ancient times in all cultures, eating has been commonly used as a metaphor for sex. (Similarly, the husband’s comment that he “has much work to do” could also be taken as a double entendre.) 一个家庭「与其餐食」。「sabhojanaṁ」一词在原本巴利语中似乎是双关语，意为「与其餐食」——sa + bhojanaṁ——或「与两个人」——sa + ubho + janaṁ。《经分别》将其解释为一种委婉说法，意为「一男一女在一起，两人均未出（他们的卧室），并非双方都无情欲」。进一步的解释表明，这意味著一男一女在私人住处，至少其中一人渴望与另一人发生性关系。尽管《义注》试图从字源学角度论证《经分别》的解释（bhoga，餐食的字根，还有其他形式，意为享受、放纵和使用），但无需追溯词源。自古以来，在所有文化中，「吃」就普遍被用作性的隐喻。（同样，丈夫说他「有很多工作要做」也可以理解为（含情欲的）双关语。）
Effort 努力
To sit intruding means to sit—without another bhikkhu present—in the private area of the house, this being defined in terms of how large the house is. In one large enough to have a separate bedroom, the private area is any spot more than one hatthapāsa (1.25 meters) in from the doorway (of the bedroom, says the Commentary). In a smaller house, the private area is the back half of the house. None of the texts discuss such things as one-room apartments or hotel rooms, but these would probably be treated as “separate bedrooms.” 坐著并打扰是指在没有其他比丘在场的情况下，坐在房屋的私人区域内。私人区域的定义取决于房屋的大小。在一间大到可以设有独立卧室的房屋中，私人区域是指距离（《义注》中说是卧室的）门口超过一个 hatthapāsa （1.25米）的任何位置。在较小的房屋中，私人区域是指房屋的后半部。所有文献均未讨论单房间公寓或饭店房间之类的情况，但这些可能被视为「独立卧室」。
The Vibhaṅga states that perception with regard to the private area is not a mitigating factor here (see Pc 4) and apparently the same holds true for perception with regard to whether the couple is “with its meal.” As for intention, the Parivāra and commentaries maintain that it is a factor, but the Vibhaṅga does not mention it at all. Thus, to be perfectly safe from an offense in cases like this, a bhikkhu should not sit intruding on a couple unless they both make him 100% certain that he is welcome: a wise policy in any case, regardless of whether one is a bhikkhu. 《经分别》指出，对私人区域的感知并非此处减轻惩罚因素（见《波逸提》四），而对夫妻是否「与其餐食」的感知明显地也同样如此。至于意图，《附随》和注释书认为它是一个因素，但《经分别》对此只字未提。因此，为了在这种情况下完全避免犯戒，比丘不应坐著打扰夫妻，除非夫妻双方都让他百分之百确信自己受到欢迎：无论如何，这都是一个明智之举，无论是否是比丘。
Cases of sitting with a woman alone in her bedroom—or any other private place—are covered by the following rule. 与女性单独坐在她的卧室或任何其他私人场所的情况则被下一条戒条所涵盖。
Non-offenses 不犯
There is no offense— 并无犯戒——
if both the man and woman have left the bedroom/private area;
如果男人和女人都离开了卧室/私人区域；
if neither of them is sexually aroused;
如果他们双方都没有性兴奋状态；
if the building is not a “sleeping building”;
如果该建筑物不是「睡眠建筑物」；
if the bhikkhu is not in the private area; or
如果比丘不在私人区域；或
if he has a second bhikkhu as his companion.
如果他有第二个比丘作为他的同伴。
Summary: To sit down intruding on a man and a woman in their private quarters—when one or both are sexually aroused, and when another bhikkhu is not present—is a pācittiya offense. 摘要：当一男一女中的一人或两人都处于性兴奋状态，且没有其他比丘在场时，闯入他们的私人住处坐下，是《波逸提》（《单堕》）罪。
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44 四十四
Should any bhikkhu sit in private on a secluded seat with a woman, it is to be confessed.
如果任何比丘与女人私下坐在僻静的座位上，波逸提。
There are three factors for the offense here. 此处的犯戒有三个因素。
1) Object: a female human being, “even one born that very day, all the more an older one.” 1）对象：女性人类，「即使是当天出生的女性，更不用说年纪更长者。」
2) Effort: One sits with her in private on a secluded seat without another man present. 2）努力：私下和她坐在僻静的座位上，没有其他男人在场。
3) Intention: One is aiming at privacy. 3）意图：为了隐私。
Object 对象
Woman here includes women as well. In other words, even if one is sitting with many women in the secluded area, one is not exempt from this factor. 这里的女人也包括超过一位女人。换句话说，即使和许多女人坐在僻静的地方，也不能免于违犯此因素。
A female human being is grounds for a pācittiya; a paṇḍaka, a female peta, a female yakkha, and an animal in the form of a woman, grounds for a dukkaṭa. 女性人类构成《波逸提》；而黄门、雌饿鬼、雌夜叉和具有女性形象的动物构成《突吉罗》。
Perception as to whether a person is actually a woman is not a mitigating factor (see Pc 4). 关于某人是否确实是女性的感知并不是减轻惩罚的因素（参见《波逸提》四）。
Effort 努力
Sitting also includes lying down. Whether the bhikkhu sits near the woman when she is already seated, or the woman sits near him when he is already seated, or both sit down at the same time, makes no difference. 坐也包括躺下。无论是比丘在女人已经就座后坐到她附近，或是女人在比丘已经就座后坐到他附近，或是两人同时就座，都没有差别。
Private means private to the eye and private to the ear. Two people sitting in a place private to the eye means that no one else can see if they wink, raise their eyebrows, or nod (§). If they are in a place private to the ear, no one else can hear what they say in a normal voice. 私密是指对眼睛和耳朵都私密。两个人坐在私密的地方意味著无论他们眨眼、扬眉或点头，其他人都无法看到（§）。如果他们坐在对耳朵私密的地方，其他人无法听到他们用正常声音说话。
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 commit the sexual act. 僻静座位是指墙后面、关著的门后面、大灌木丛后面或任何能为他们提供足够隐私以进行性行为的地方。
According to the Commentary, private to the eye is the essential factor here. Even if a knowledgeable man is within hearing but not within sight—i.e., he is sitting just outside the door to the private place—that does not exempt one from the offense here. 根据《义注》，对眼睛私密是此处的关键因素。即使一位知识渊博的男性在听得见的地方，却不在视线之内——也就是说，他就正坐在通往私密地方的门外——也不能免除此处的犯戒。
The Vibhaṅga states that the presence of a man within sight absolves one from this factor only if he is knowledgeable enough to know what is and is not lewd. The Commentary adds that he must also be awake and neither blind nor deaf. Even a distracted or drowsy man, though, if he meets these criteria, would absolve one from this factor. 《经分别》指出，只有当一位男性拥有足够的知识，知道什么是淫秽，什么是非淫秽时，该男性在视线可及处，就能免于违犯这一因素。《义注》补充道，他也必须保持清醒，既不盲也不聋。即使是个心不在焉或昏昏欲睡的人，只要符合这些标准，也能免于违犯这一因素。
Intention 意图
The non-offense clauses give an exemption for a bhikkhu “not aiming at privacy,” but the Vibhaṅga nowhere explains what this means. In light of its definition of private, “aiming at privacy” could mean simply not wanting anyone near enough to hear what he is saying or to see him wink, raise his eyebrow, or nod. 不犯条款规定，比丘「不为了隐私」可免于处罚，但《经分别》并未解释其意义。根据其对隐私的定义，「为了隐私」可能只是指不想让任何人足够靠近到能听到他说话，或看到他眨眼、扬眉或点头。
The Commentary offers an alternative explanation, defining aiming at privacy as being impelled by any defilement related to sex, but this explanation opens as many questions as it tries to resolve. Does it refer solely to the desire for intercourse or to other more subtle sexually-related desires such as those listed in AN 7:47? That is the discourse describing a brahman or contemplative who observes the celibate life by not engaging in sexual intercourse but whose celibacy is “broken, cracked, spotted, and blemished” by the joy he finds in any of the following activities: 《义注》提供了另一种解释，将为了隐私定义为受任何与性相关的烦恼所驱使，但这种解释在试图解决的同时也引发了许多问题。它仅仅指性交的欲望，还是指其他更细微的与性相关的欲望，例如《增支部》7:47经中列出的那些？这是一部经文，描述的是一位婆罗门或沙门，透过不进行性交来遵循梵行生活，但他的梵行因在以下任何活动中发现的快乐而「破碎、破裂、斑驳、玷污」：
1) He consents to being anointed, rubbed down, bathed, and massaged by a woman.
1）他同意接受女人的涂油、擦拭、沐浴和按摩。
2) He jokes, plays, and amuses himself with a woman.
2）他和女人开玩笑、玩乐、消遣。
3) He stares into a woman’s eyes.
3）他凝视著女人的眼睛。
4) He listens to the voices of women outside a wall as they laugh, speak, sing, or cry.
4）他聆听墙外女人的笑声、说话声、歌声或哭声。
5) He recollects how he used to laugh, converse, and play with a woman.
5）他回忆起过去如何与女人欢笑、交谈和玩耍。
6) He sees a householder or householder’s son enjoying himself endowed with the five sensual pleasures.
6）他看见居士或居士之子正在享受五种感官之乐。
7) He practices the celibate life intent on being born in one or another of the deva hosts, (thinking) “By this virtue or practice or abstinence or celibate life I will be a deva of one sort or another.”
7）他修行梵行生活，意图投生为各种各样的天神，（想著）「通过此戒行、修行、禁欲或梵行生活，我将成为各种各样的天神。」
The joy a person finds in any of these things is termed a sexual fetter (methuna-saṁyoga) that prevents him from gaining release from birth, aging, and death, and from the entire round of suffering. If the Commentary is indeed referring to this sort of thing when it mentions “defilements related to sexual intercourse” (methuna-nissita-kilesa), then in light of its interpretation, the factor of intention under this rule would be fulfilled by such things as wanting to joke with the woman, to stare into her eyes, or to enjoy hearing her voice as she talks or laughs. 一个人从任何这些事物中获得的快乐被称为淫结（methuna-saṁyoga），它阻碍他从生、老、死以及整个轮回的苦中获得解脱。如果《义注》中提到的「与性交相关的烦恼」（methuna-nissita-kilesa）确实是指这类事物，那么根据其解释，这条戒条下的意图因素应该透过诸如想和女人开玩笑、想凝视她的眼睛、享受听她说话或笑的声音等行为来满足。
The Vinaya-mukha provides a third interpretation, defining “not aiming at privacy” with the following illustration: A bhikkhu is sitting in a secluded place with a man and woman present, but the man gets up and leaves before the bhikkhu can stop him. In other words, the bhikkhu is not intending to sit alone in private with the woman at all, but circumstances beyond his control force him to. 《戒律入口》提供了第三种解释，用以下例子来定义「不为了隐私」：一位比丘与一男一女坐在僻静之处，但比丘还没来得及阻止，那位男士就起身离开了。换句话说，比丘根本并不想与那位女士单独坐在一起，但他无法控制的情况迫使他不得不如此。
Although the first interpretation, because it adheres most closely to the wording in the Vibhaṅga, is probably the correct one here, the Vinaya-mukha’s is probably the safest, and many Communities adhere to it with good reason. Both the Canon and the Commentary give frequent warnings about the dangers that can arise when a bhikkhu sits alone with a woman even when his original intention is innocent. His own defilements may eventually tempt him to do, say, or think things that are detrimental to his resolve in the celibate life; and even when his motives are pure, he is inviting the suspicions of others. Ay 1 requires that if a trustworthy outside witness is suspicious of a bhikkhu’s sitting alone with a woman—and unless he is sitting with his mother or other elderly relative, it’s rare that outsiders won’t be suspicious—the Community must meet to investigate the issue. Even though they may find him innocent of any wrong doing, the fact that they have had to investigate his behavior is usually enough to keep suspicions alive among the laity and to create resentment among his fellow bhikkhus over the waste of their time due to his indiscretion. At the same time, a bhikkhu sitting alone with a woman is leaving himself at the mercy of the woman, who will later be free to make any claims she likes about what went on while they were alone together. As Lady Visākhā said in the origin story to Ay 1, “It is unfitting and improper, venerable sir, 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.” 虽然第一种解释，因为它与《经分别》的措辞最为接近，在此可能是正确的，但《戒律入口》的解释可能是最安全的，许多僧团也有充分的理由遵循它。《圣典》和《义注》都多次警告比丘，即使他的初衷是无辜的，与女人独坐也会产生危险。他自身的烦恼最终可能会诱使他做出、说出或思考一些有损于他梵行生活决心的事情；即使他的动机是纯洁的，他也会引起他人的怀疑。《不定》一规定，如果一个值得信赖的外部目击者怀疑比丘与女人独坐——除非他与母亲或其他年长的亲戚坐在一起，否则外人很少不会起疑心——僧团必须开会调查此事。即使他们可能认定他无辜没有做错，但必须调查他的行为本身这件事实通常足以在俗人中引起怀疑，并激起他的比丘同侪们的不满，因为他的轻率行为浪费了他们的时间。同时，比丘与女子独坐，等于任由女子摆布，而女子日后可以随意对他们独处时发生的事情做出任何她想要的声称。正如毘舍佉鹿子母在《不定》一的起源故事时所说：「大德，大师与女子独坐，是不得体且不恰当的……即使大师并非有意为之，愤世嫉俗的人也很难被说服。」
Thus the wise policy would be to be no less strict than one’s Community in interpreting this factor. 因此，明智之举是在解释这一因素时，其严格程度不低于其所在僧团的严格程度。
Non-offenses 不犯
In addition to the bhikkhu not aiming at privacy, there is no offense for the bhikkhu who sits alone with a woman when his attention is elsewhere—e.g., he is absorbed in his work or his meditation when a woman comes in and sits down in the room where he is sitting. Also, there is no offense if either the bhikkhu or the woman or both are standing, or if both are sitting when a knowledgeable man is present. 除了比丘不为了隐私之外，如果比丘与女子独坐时注意力在别处，例如，他正专心工作或禅修，有位女子走进他所坐的房间里坐下，这并无犯戒。此外，如果比丘或女子，或两人都站著，或者两人都坐著，而且有一位博学的男士在场，这同样也无犯戒。
Summary: When aiming at privacy, sitting or lying down with a woman or women in a private, secluded place with no other man present is a pācittiya offense. 摘要：当为了隐私，在没有其他男性在场的情况下，与一名或多名女性在私密、僻静的地方坐下或躺下，是《波逸提》（《单堕》）罪。
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45 四十五
Should any bhikkhu sit in private, alone with a woman, it is to be confessed.
如果任何比丘私下单独与女人坐在一起，波逸提。
The full offense here has three factors that differ slightly from those for the preceding rule. 这里的完整违犯有三个因素，与前一条戒条略有不同。

(未完待续)