第九宝品

(未完待续)

84	八四
Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable, except in a monastery or in a dwelling, it is to be confessed. But when a bhikkhu has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, he is to keep it, (thinking,) “Whoever it belongs to will (come and) fetch it.” This is the proper course here.	如果任何比丘捡起或令（某人）捡起一件贵重物品或被认为是贵重物品，除了在寺院或住所内，波逸提。但是，当比丘捡起或令（某人）捡起寺院或住所中（被遗留下）的贵重物品或被视为贵重物品时，他应收藏它，（思考）「无论它属于谁，都会（过来）拿它。这于此是如法的。
The general purpose of this rule is to prevent a bhikkhu from picking up misplaced valuables belonging to other people, for as the origin story shows, there are dangers inherent in such an act even when done with the best intentions.	本戒条的总体目的是防止比丘捡起属于其他人的遗失的贵重物品，因为正如起源故事所示，即使是出于最好的意图，这种行为也存在固有的危险。
“Now at that time a certain bhikkhu was bathing in the Aciravatī River. And a certain brahman, having placed a bag of 500 gold pieces on the river bank, bathed in the river and left, forgetting it. The bhikkhu, (saying to himself,) ‘Don’t let this bag of the brahman’s be lost,’ picked it up. Then the brahman, remembering, rushed back and said to the bhikkhu, ‘My good man, have you seen my bag?’	「尔时，有一位比丘正在阿致罗筏底河沐浴。某一位婆罗门，将一袋五百金币放在河岸上，沐浴在河中，忘记它而离去。比丘（自言自语）『不要让这个婆罗门的袋子丢失』，把它捡起来。这时，婆罗门想起来了，冲回来对比丘说：『善男子，你看到我的袋子了吗？』
“‘Here you are, brahman,’ he said, and gave it to him.	「『给你，婆罗门，』他说，把它交给了他。
“Then the thought occurred to the brahman, ‘Now by what means can I get away without giving a reward to this bhikkhu?’ So (saying,) ‘I didn’t have 500, my good man, I had 1,000!’ he detained him for a while and then let him go.”	「然后，婆罗门想到，『现在我怎么能不给这位比丘报酬而逃脱呢？』所以（说）『我没有 500 ，善男子，我有 1,000 ！』拘留了他一段时间，然后就放了他。」
However, a bhikkhu who comes across a fallen valuable in a monastery or in a dwelling he is visiting—if he does not pick it up—may later be held responsible if it gets lost: thus the two situations mentioned as exemptions in the rule. In situations such as these, a bhikkhu is allowed even to pick up money and other items he is not normally allowed to take. In fact, the Vinaya-mukha states that if he does not pick up the valuable and put it in safe-keeping, he incurs a dukkaṭa. None of the other texts mention this point, although it is probably justified on the grounds that the bhikkhu is neglecting his duty in not following the “proper course” here.	然而，比丘在寺院或他所拜访的住处中发现掉落的贵重物品，如果他没有捡起来，之后如果丢失的话，可能要承担责任：因此，戒条中提到的两种情况是豁免的。在这类情况下，比丘甚至可以拿走金钱和其他他通常不被允许拿走的物品。事实上，《戒律入口》指出，如果他不捡起贵重物品并将其妥善保管，他犯《突吉罗》。其他文献都没有提到这一点，尽管这可能是合理的，因为比丘在这里没有遵循「适当的方针」而忽视了他的职责。
The Vibhaṅga advises that if a bhikkhu has picked up a fallen valuable in this way and put it in safe keeping, he should take note of its features. (The Commentary adds that if it is a bag of money, he should open the bag and count how much it contains. The same would hold for such things as wallets at present.) He should then have an announcement made, “Let him come whose goods are lost.” If a person comes to claim the item, the bhikkhu should ask him/her to describe it. If the person describes it correctly, the bhikkhu should hand it over. If not, he should tell the person to “keep looking.” If the bhikkhu is going to leave the monastery to live elsewhere, he should entrust the item to another bhikkhu or—if no suitable bhikkhu is available—to a suitable lay person (§).	《经分别》建议，如果比丘以这种方式捡起掉落的贵重物品并将其妥善保管，他应该记下它的特征。（《义注》补充说，如果是一袋金钱，他应该打开袋子数一下里面有多少钱。在目前，钱包之类的东西也应如此做。）然后他应该宣布：「谁的东西丢了请过来。」如果有人来领取物品，比丘应该请他/她描述它。如果此人描述正确，比丘应该交给他。如果不正确，他应该告诉这个人「继续寻找」。如果比丘要离开寺院到其他地方居住，他应该将物品托付给另一位比丘，或者－－如果没有合适的比丘－－托付给合适的在家人（§）。
The Commentary adds that if, after a suitable length of time, no one comes to claim the item, the bhikkhu should have it exchanged for something of lasting use to the monastery. If, after that, the owner does come to claim the item, the bhikkhu should tell him/her of the use to which it was put. If the owner is satisfied, there is no problem. If not, the bhikkhu should arrange to have the owner compensated. However, as we noted in the discussion of compensation under Pr 2, the Canon imposes only one potential penalty on a bhikkhu in a situation such as this: The Community, if it sees fit, can force him to apologize to the owner (Cv.I.20; see BMC2, Chapter 20).	《义注》补充说，如果在一段适当的时间后，没有人来领取该物品，比丘应该将其换成对寺院持久使用的东西。如果之后，所有者真的来领取该物品，比丘应该告诉他/她该物品的用途。如果所有者满意的话就没有问题。如果不满意，比丘应该安排对所有者进行补偿。然而，正如我们在讨论《波罗夷》二下的赔偿时所指出的，在这种情况下，《圣典》只对比丘施加一种潜在的处罚：如果僧团认为合适，可以强迫他向所有者道歉（《小品》.一.20；见《佛教修道准则第二册》第二十章）。
The factors for the offense here are four.	这里的犯戒因素有四个。
1) Object: a valuable or anything considered a valuable that one finds left behind, except in a monastery or a dwelling that one is visiting.	1）对象：发现留下的有价值的东西或任何被认为有价值的东西，除了在拜访的寺院或住处中。
2) Perception: One does not perceive it as discarded.	2）感知：不认为它是被丢弃的。
3) Intention: One wants to keep it in safe keeping for the owner.	3）意图：希望为所有者保管它。
4) Effort: One picks it up or has someone else pick it up.	4）努力：自己捡起或让别人捡起。

Object	对象
The Vibhaṅga defines a valuable as jewels, gold, or silver. At present, money would be included here. What is considered a valuable means anything that people use or consume. Items meeting these definitions at present would include wallets, watches, keys, eyeglasses, cameras, etc.	《经分别》将有价值的物品定义为珠宝、黄金或白银。目前，金钱也包含在这里。被认为有价值的东西是指人们使用或消费的任何东西。目前符合这些定义的物品包括钱包、手表、钥匙、眼镜、相机等。
According to the K/Commentary, the object has to belong to someone else to fulfill the factor of effort here. The Vibhaṅga does not state this point explicitly, but it does make the point implicitly with the activities it discusses under this rule: putting an item in safe keeping, quizzing those who come to claim it, taking an item on trust, borrowing it. These are all activities that pertain to the belongings of others, and not to one’s own belongings. The K/Commentary adds that if the owner has given one permission to take the article, it does not fulfill the factor of object here. This comment has to be qualified, of course, by noting that if the item is a valuable, then taking it would involve an offense under another rule.	根据 K/《义注》，物品必须属于其他人才能满足此处的努力因素。《经分别》没有明确说明这一点，但它确实透过在本戒条下讨论的活动隐含地表达了这一点：妥善保管一件物品，询问那些前来索取它的人，托付一件物品，借用它。这些都是与他人的财物有关的活动，而不是与自己的财物有关的活动。 K/《义注》补充说，如果所有者已给予拿取该物品的权限，则不满足此处的对象因素。当然，这个评论必须是有限制的，留意到如果该物品是贵重物品，那么根据另一条戒条，拿走它就会涉及犯戒。
The Vibhaṅga defines in a monastery as follows: If the monastery is enclosed, then within the enclosure. If not, then in the immediate vicinity (according to the Commentary, a radius of two leḍḍupātas—approximately 36 meters—around the monastery buildings). As for in a dwelling: If the area around the dwelling is enclosed, then within the enclosure. If not, then in the immediate vicinity (according to the Commentary, the distance one can throw a basket or a pestle (!) from the dwelling).	《经分别》对寺院里的定义如下：如果寺院是封闭的，那就在封闭的范围内。如果不是，那么就在紧邻范围里（根据《义注》，围绕寺院建筑的半径为两个 leḍḍupāta，大约 36 公尺）。至于住处里：如果住处周围的区域是封闭的，则在封闭范围内。如果不是，那么就在紧邻范围里（根据《义注》，可以从住处扔篮子或杵（！）的距离）。
For some reason, the Commentary says that if the item has fallen in an area of the monastery where many people come and go—e.g., the doorway to the Bodhi tree or public shrine—one should not pick it up. Its reasoning here is hard to guess. It notes that the Kurundī—one of the ancient commentaries—interprets the range of a bhikkhu’s responsibility in the opposite direction. In other words, the Kurundī holds that if a bhikkhu walking alone along a road outside a monastery comes across a valuable or anything considered valuable in such circumstances that he might later be suspected of being responsible for its disappearance, he should stop and wait by the roadside until the owner appears. If no owner appears, he should make it “allowable” and take it with him. The Sub-commentary adds that making it allowable means deciding that it has been thrown away, and applies only to items classed as “considered a valuable.” All of this, however, lies outside the allowances in the Vibhaṅga, and at most can be adopted, where appropriate, as a wise policy.	由于某种原因，《义注》说，如果该物品落在寺院内人来人往的地方，例如菩提树的门口或公共圣坛，则不应捡起它。这里它的推理很难猜测。它指出，《Kurundī》——古代注释之一——从相反的方向解释了比丘的责任范围。换句话说，《Kurundī》认为，如果一个比丘独自走在寺院外的路上，遇到一个贵重的东西或任何被认为有价值的东西，并且在这种情况下他可能会被怀疑对它的失踪负有责任，他应该停下来在路边等待，直到所有者出现。如果所有者没有出现，他应该让它成为「允许的」并带走它。《复注》补充说，让它成为允许的意思是决定它已被丢弃，并且仅适用于被归类为「被认为有价值」的物品。然而，所有这些都超出了《经分别》的允许范围，最多可以在适当的情况下作为明智之举而采用。
The Commentary also notes that if someone asks to put his/her belongings in safe keeping with a bhikkhu, the bhikkhu should not accept—so as to avoid being responsible for them—but if he/she leaves the things with the bhikkhu and goes off in spite of his objections or before giving him a chance to object, he should take the belongings and put them away in safe keeping.	《义注》还指出，如果有人要求将自己的物品交给比丘保管，比丘不应接受——以免对这些物品负责——但如果他/她将物品留给比丘，并且尽管他反对，或者在给他反对的机会之前离开，他应该拿走财物并妥善保管。

Perception & intention	感知及意图
According to the Commentary, if one picks up money for one’s own use, for the Community, or for anyone aside from the owner, the case would come under NP 18, rather than here. The same holds true with dukkaṭa objects, such as jewels and semi-precious stones. This judgment, though, would seem to hold only in the case where one perceives the money, etc., as thrown away or left behind for the use of the person or Community for whom one is taking it. If one does not perceive it as thrown away or abandoned, and one is not borrowing it or taking it on trust, the case would come under Pr 2, regardless of what the item is.	根据《义注》，如果捡取金钱用于自己、僧团或除所有者之外的任何人，则该情况将属于《舍堕》一八，而不是这里。对于珠宝和半宝石等《突吉罗》物件也是如此。然而，这项判定似乎仅在以下情况成立：认为金钱等被丢弃，或留下供拿取者或拿取者僧团使用。如果不认为它被丢弃或遗弃，并且没有借用它或亲厚取，则该情况将属于《波罗夷》二，无论该物品是什么。
The Commentary also makes the peculiar point that if one sees an item belonging to one’s mother or other close relative left behind on the roadside, one would incur the full penalty under this rule for picking it up to put in safe keeping for the owner, but no offense if one took the item, on trust, for one’s own. Of course, after taking it on trust like this, one could then without penalty give it back to the owner as one liked.	《义注》还提出了一个奇特的观点，如果看到属于自己母亲或其他近亲的物品留在路边，根据本戒条，拾起该物品并妥善保管将受到全额惩罚，但如果出于亲厚而拿取这件物品，则没有犯戒。当然，这样亲厚取之后，就可以依照自己的喜好，不受惩罚地还给所有者了。

Effort	努力
When getting someone else to pick up the item, the offense is incurred not in the asking but only when the other person does as asked.	当让别人拿起物品时，犯戒行为不是在要求时发生的，而是在对方按照要求行事时才发生的。

Non-offenses	不犯
There is no offense if, within a monastery or a dwelling, one picks up a valuable or what is considered a valuable—or if one has it picked up—with the thought, “Whoever this belongs to will come for it.” (§)	如果在寺院或住处内，捡起一件贵重物品或被认为是贵重物品—或如果令其被捡起—心里想：「无论这东西是谁的，都会来拿它。」并没有犯戒。（§）
Also, according to the Vibhaṅga, there is no offense in taking an item “considered to be a valuable” no matter where it is found if one takes it on trust, borrows it, or perceives it as having been thrown away (§).	此外，根据《经分别》，如果基于信任拿走一件「被认为是有价值的」物品、借用它或认为它已被扔掉，那么无论它在哪里被发现，都不会构成犯戒（§）。
Summary: Picking up a valuable, or having it picked up, with the intention of putting it in safe keeping for the owner—except when one finds it in a monastery or in a dwelling one is visiting—is a pācittiya offense.	摘要：捡起或让人捡起贵重物品，并意图为所有者将其妥善保管——除非在寺院或正在拜访的住处中发现它——是《波逸提》罪。

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(未完待续)