应悔过
| CHAPTER NINE | 第九章 |
| Pāṭidesanīya | 应悔过 |
| This term means “to be acknowledged.” As a name for training rules, it means “entailing acknowledgement.” The four training rules here are unique in that they mention, as part of the rule, the words to be used in acknowledging the violation; the second rule is especially unique in that it depicts the violators as acknowledging their offense as a group. | 这个术语的意思是「应被悔过」。作为学处的名称，它的意思是「必须悔过」。这里的四个学处的独特之处在于，它们在戒条中明确列出了悔过违犯时应使用的措辞；第二条戒条尤其独特，因为它将违犯者描述为以群体形式悔过其犯戒。 |
| 1 | 一 |
Should any bhikkhu chew or consume staple or non-staple food, having received it with his own hand from the hand of an unrelated bhikkhunī in an inhabited area, he is to acknowledge it: “Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.”
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任何比丘若在俗家间，亲手从没有血缘关系的比丘尼手中接受主食或副食，并咀嚼或食用，他应当悔过：「诸位朋友，我犯了应受谴责的不当行为，应当悔过。我悔过。」
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| A long series of events led up to the formulation of this rule. | 一系列漫长事件导致了这条戒条的制定。 |
“At that time a certain woman whose husband was away from home was made pregnant by her lover. She, having caused an abortion, said to a bhikkhunī who was dependent on her family for alms, ‘Come, lady, take this fetus away in your bowl.’ So the bhikkhunī, having placed the fetus in her bowl and covering it up with her outer robe, went away. Now at that time a certain alms-going bhikkhu had made this vow: ‘I won’t eat from the first almsfood I receive without having given some of it to a bhikkhu or bhikkhunī.’ Seeing the bhikkhunī, he said to her, ‘Come, sister, accept alms.’
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「那时，一位丈夫不在家的女子被她的情夫弄怀孕了。她堕胎后，对一位靠她家供养钵食的比丘尼说：『来吧，女士，用你的钵把胎儿拿走。』比丘尼便将胎儿放入钵中，用外衣盖好，离开了。当时，一位托钵乞食的比丘发了这样一个愿：『我得到的第一份钵食若不分一些给比丘或比丘尼，我就不吃。』他看见那位比丘尼，便对她说：『来吧，姊妹，接受钵食吧。』
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“‘No thank you, master.’—“A second time… A third time… —“‘No thank you, master.’
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「『不谢谢你，大师。』——“第二次……第三次……——「『不谢谢你，大师。』
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“‘Look, sister, I have made this vow: “I won’t eat from the first almsfood I receive without having given some of it to a bhikkhu or bhikkhunī.” So come on, accept alms.’
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「『你看，姊妹，我发过这样的愿：「我得到的第一份钵食若不分一些给比丘或比丘尼，我就不吃。」所以，来吧，接受钵食吧。』
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“Then the bhikkhunī, being pressured by the bhikkhu, took out her bowl and showed it to him. ‘You see, master: a fetus in the bowl. But don’t tell anyone’….
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「于是，比丘尼迫于比丘的压力，拿出钵给他看，说道：『您看，大师：钵里有个胎儿。但是不要告诉任何人』…。
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“(Of course the bhikkhu couldn’t help but tell his fellow bhikkhus, and word reached the Buddha, who formulated a double rule:) ‘A bhikkhunī should not take a fetus in a bowl…. I allow a bhikkhunī, when seeing a bhikkhu, to take out her bowl and show it to him.’
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「（当然，比丘忍不住将此事告诉了他的同伴比丘，消息传到了佛陀那里，佛陀制定了双重戒条：）『比丘尼不应将胎儿放在钵中……我允许比丘尼在见到比丘时，拿出钵给他看。』
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“Now at that time some group-of-six bhikkhunīs, on seeing a bhikkhu, would turn their bowls upside down and show him the bottom side…. ‘I allow a bhikkhunī, when seeing a bhikkhu, to show him her bowl rightside up. And she is to offer him whatever food there is in the bowl.’”—Cv.X.13
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「当时，六群比丘尼，见到比丘时，会覆钵而示底……『我允许比丘尼见到比丘时，右倾钵而示，并供养钵中有的食物。』」——《小品》.十.13
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| Here is where the origin story for this rule begins: | 这条戒条的起源故事就此展开： |
“Now at that time a certain bhikkhunī, on the way back from going for alms in Sāvatthī, seeing a certain bhikkhu, said to him, ‘Come, master, accept alms.’
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「当时，一位比丘尼从舍卫城托钵乞食回来，看见一位比丘，便对他说：『来，大师，接受钵食。』
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“‘Very well, sister.’ And he took everything. As the time (for alms-going) was almost up, she was unable to go for alms and so was deprived of her meal.
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「『很好，姊妹。』然后他就把所有东西都拿走了。由于（托钵的）时间快到了，她没能去托钵，因此失去了吃饭的机会。
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“On the second day… the third day… he took everything…. she was deprived of her meal.
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「第二天……第三天……他把一切都拿走了……她失去了吃饭的机会。」
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“On the fourth day, she went staggering along the road. A financier, coming the opposite direction in a chariot, said to her, ‘Get out of the way, lady.’
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「第四天，她踉跄著走在路上。一位金融家在马车里从对面而来，对她说：『女士，让开。』
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“Stepping down (from the road), she fell down right there.
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「她（从路上）走下来时，就摔倒在那里了。
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“The financier asked her forgiveness, ‘Forgive me, lady, for making you fall.’
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「这位金融家请求她的原谅，『女士，请原谅我让你跌倒。』
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“‘It wasn’t that you made me fall, householder. It’s just that I myself am weak.’
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「『不是你害我跌倒的，居士。而是我自己太虚弱了。』
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“‘But why are you weak?’
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「『但是你为什么这么虚弱呢？』
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“And she told him what had happened. The financier, having taken her to his house and having fed her (§), criticized and complained and spread it about, ‘How can their reverences take food from the hand of a bhikkhunī? It’s difficult for women to come by things.’”
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「她把事情经过告诉了他。那位金融家把她带回家，供养她食物（§），然后批评抱怨，到处散播说：『诸大德怎么能接受从比丘尼的手中接受食物呢？女人很难获得所需的东西。』」
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| There are two factors for the full offense here. | 此处完整违犯有两个因素。 |
1) Object: staple or non-staple food that a bhikkhu has accepted from the hand of a bhikkhunī—unrelated to him—while she is in a village area.
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1）对象：比丘在村庄地区，与他没有血缘关系的比丘尼手中接受的主食或副食。
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2) Effort: He eats the food.
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2）努力：他吃了食物。
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| Object | 对象 |
| There are two elements to this factor: the food sub-factor and the bhikkhunī sub-factor. Under the food sub-factor: Staple food follows the standard definition given in the Food Chapter under the pācittiya rules. Non-staple food includes all edibles except juice drinks, tonics, and medicines. Staple and non-staple food are grounds for a pāṭidesanīya; juice drinks, tonics, and medicines taken as food, grounds for a dukkaṭa. | 此因素有两个元素：食物子因素和比丘尼子因素。食物子因素下：主食遵循食物品中《波逸提》戒条下的标准定义。副食包括除果汁饮料、补品和药物以外的所有可食用物。主食和副食构成《应悔过》；将果汁饮料、补品和药物作为食物服用，构成《突吉罗》。 |
| As for the bhikkhunī sub-factor: Bhikkhunī refers to one who has received the double ordination. A bhikkhunī who has received only her first ordination—in the Bhikkhunī Saṅgha—is grounds for a dukkaṭa. Unrelated means sharing no common ancestor back through seven generations. Perception as to whether the bhikkhunī is related is not a mitigating factor here. The permutations around the issue of perception here are similar to those under Pc 4, with the only difference that the three pācittiyas under that pattern are changed to three pāṭidesanīyas here. In other words, if she is unrelated, she is grounds for a pāṭidesanīya whether one perceives her as unrelated, related, or doubtful. If she is related, she is grounds for a dukkaṭa if one perceives her as unrelated or doubtful. If she is related and one perceives her as related, she is not grounds for an offense. This pattern with regard to perception is followed in all four pāṭidesanīya rules. | 至于比丘尼子因素：比丘尼指的是已受两部受戒者。仅单部受戒（在比丘尼僧团）的比丘尼，构成《突吉罗》。没有血缘关系是指七代以内没有共同祖先。在此，对比丘尼是否具有血缘关系的感知并非减轻惩罚的因素。这里关于感知问题的排列组合与《波逸提》四中的排列组合类似，唯一的区别在于，该模式中的三个《波逸提》在此处变为三个《应悔过》。换言之，如果她无血缘关系，无论感知她为无血缘关系、有血缘关系还是存疑，都构成《应悔过》。如果她有血缘关系，无论感知她为无血缘关系或存疑，都构成《突吉罗》。如果她有血缘关系，感知她为有血缘关系，则不构成犯戒。所有四条《应悔过》戒条都遵循这种关于感知的模式。 |
| A village area is defined as a house or roadway in a village, town, or city. | 村庄区域是指村庄、城镇或城市中的房屋或道路。 |
| Effort | 努力 |
| There is a dukkaṭa in accepting staple or non-staple food with the purpose of eating it, and in accepting juice drinks, tonics, or medicine with the purpose of taking them as food; while there is a pāṭidesanīya for every mouthful of the staple or non-staple food one eats, and a dukkaṭa for every mouthful one takes of the juice drinks, tonics, or medicine for the sake of food. | 为了食用而接受主食或副食，为了当成食物食用而接受果汁饮料、补品或药物，都犯《突吉罗》；而对于吃的每一口主食或副食则犯《应悔过》，以及为了当成食物而服用的每一口果汁饮料、补品或药物，犯《突吉罗》。 |
| Non-offenses | 不犯 |
| There is no offense if a bhikkhu accepts and eats food from a related bhikkhunī or from a female trainee or female novice, related or not. There is also no offense in the following situations even if the bhikkhunī is unrelated: | 比丘接受并食用与其有血缘关系的比丘尼，或从无论是否与其有血缘关系的学法女（式叉摩那）或沙弥尼提供的食物，并无犯戒。即使比丘尼与其无血缘关系，在下列情况下也无犯戒： |
She gets someone else to give him the food.
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她让别人给他食物。
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She gives it to him in a monastery, nuns’ quarters, a dwelling of members of other sects, or on the way back from such places.
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她在寺院、尼姑住处、外道成员的住所，或是从这些地方返回的路上给他。
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She gives it to him after she has left the village.
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她离开村庄后给他。
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She gives him juice drinks, tonics, or medicine, and he uses them as such, rather than as food.
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她给他果汁饮料、补品或药物，而他如是使用之，而不是当成食物。
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| The Commentary contains a fairly extensive explanation of the second exemption here. To begin with, the bhikkhunī cannot give the food simply by placing it down. She also has to state that she is giving the food, and the bhikkhu has to state his acceptance. In its discussion of Cv.X.15.1-2, the Commentary argues that food formally accepted by a bhikkhunī does not count as formally accepted for a bhikkhu, and vice versa. Thus, in the case of this exemption, even though the food has been given, the bhikkhu cannot take it until it has been formally offered. The Commentary states that the bhikkhunī can then formally offer it herself, but this would turn the exemption into a mere formality. What is more likely is that the food should be formally offered by someone else. | 《义注》对此处第二个豁免有相当详尽的解释。首先，比丘尼不能只把食物放下而给予食物。她也必须声明自己正在给予食物，而比丘也必须声明他接受。在《小品》.十.15.1-2 的讨论中，《义注》论证说，比丘尼正式接受的食物不算是比丘正式接受的食物，反之亦然。因此，就此豁免的情况而言，即使食物已被给予，比丘也必须先经过正式供养才能拿它。《义注》说，比丘尼可以自己正式供养，但这会使该豁免沦为形式主义。更可能的是，食物应由他人正式供养。 |
| In all of these exemptions, the wise policy would be not to take so much of the bhikkhunī’s food that she is deprived of a full meal. | 在所有这些豁免情况下，明智之举是不要拿走比丘尼太多的食物，以至于让她无法吃饱饭。 |
| Summary: Eating staple or non-staple food after having accepted it from the hand of an unrelated bhikkhunī in a village area is a pāṭidesanīya offense. | 摘要：在村庄地区，从一位与自己没有血缘关系的比丘尼手中接受主食或副食后食用之，是《应悔过》罪。 |
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| 2 | 二 |
In case bhikkhus, being invited, are eating in family residences, and if a bhikkhunī is standing there as though giving directions, (saying,) “Give curry here, give rice here,” then the bhikkhus are to dismiss her: “Go away, sister, while the bhikkhus are eating.” If not one of the bhikkhus should speak to dismiss her, “Go away, sister, while the bhikkhus are eating,” the bhikkhus are to acknowledge it: “Friends, we have committed a blameworthy, unsuitable act that ought to be acknowledged. We acknowledge it.”
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若比丘们受邀在某户人家用餐，而且如果一位比丘尼站在那里，仿佛在指挥（，说）：「这里给咖哩，这里给米饭」，那么比丘们应当请她离开：「姊妹，比丘们用餐时，走开。」若没有比丘们开口请她离开：「姊妹，比丘们用餐时，走开。」比丘们应当悔过：「诸位朋友，我们犯了应受谴责的不当行为，应当悔过。我们悔过。」
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| This rule refers to situations where lay donors invite bhikkhus to a meal, and a bhikkhunī stands giving orders, based on favoritism, as to which bhikkhus should get which food. The duty of the bhikkhus in such cases is to tell her to go away before they accept any of the food. If even just one of them does, they all are exempt from the offense here. If none of them does, and the following factors are fulfilled, they all incur the penalty and must acknowledge their offense as a group. | 这条戒条指的是在家布施者邀请比丘们用餐，而一位比丘尼站在根据偏好发号施令，决定哪些比丘应该得到哪些食物的情况。在这种情况下，比丘们的义务是在接受任何食物之前告诉她走开。如果即使只有一位比丘这样做，那么所有人都免于犯此戒。如果所有人都没有这样做，并且满足以下条件，那么所有人都要受到惩罚，并且必须作为一个整体忏悔他们的过错。 |
| If, instead of giving her orders in the bhikkhus’ presence, the bhikkhunī goes to the donors’ place and gives her orders prior to their arrival, then if the bhikkhus know of her actions, the case would come under Pc 29. | 如果比丘尼没有在比丘面前发号施令，而是前往布施者的地方，在他们到达之前发号施令，那么如果比丘们知道她的行为，这种情况就属于《波逸提》二九。 |
| Object | 对象 |
| As with the preceding rule, there are two objects here: the food and the bhikkhunī. Any one of the five staple foods received in the above situation would fulfill the food sub-factor. A bhikkhunī who has received double ordination would fulfill the bhikkhunī sub-factor. A bhikkhunī ordained only in the Bhikkhunī Saṅgha would be grounds for a dukkaṭa. If she has not been ordained, she is not grounds for an offense. | 与前一条戒条一样，这里也有两个对象：食物和比丘尼。上述情况下所接受的五种主食中的任何一种都符合食物子因素。已两部受戒的比丘尼符合比丘尼子因素。仅在比丘尼僧团受戒的比丘尼构成《突吉罗》。若她未受戒，则不构成犯戒。 |
| Perception as to whether she has been ordained is not a mitigating factor here (see Pd 1). | 关于她是否已受戒的感知在这里并不构成减轻惩罚的因素（见《应悔过》一）。 |
| Effort | 努力 |
| There is a dukkaṭa in accepting the staple food received under such circumstances, and a pāṭidesanīya for every mouthful one eats. | 在这样的情况下接受主食，犯《突吉罗》，吃的每一口食物犯一次《应悔过》。 |
| Non-offenses | 不犯 |
| There is no offense if— | 不构成犯戒，如果—— |
the bhikkhunī gets others to give her food to the bhikkhus but does not give it herself;
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比丘尼让别人把她的食物给比丘们，但她没有自己给。
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she herself gives the food of other people to the bhikkhus;
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她自己把别人的食物给比丘们；
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she gets the donors to give food they have forgotten to give;
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她让施主给予他们忘记给的食物；
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she gets them to give to a bhikkhu they have passed over;
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她让他们给予他们忽略的比丘；
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she gets them to give the food equally to all;
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她让他们把食物平均分配给所有人；
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she gets them to give anything but the five staple foods; or
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她让他们给予除了五种主食以外的任何东西；或者
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she is a female trainee or novice.
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她是学法女（式叉摩那）或沙弥尼。
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| The Commentary explains the first exemption here by noting that if the bhikkhunī were to give her own food to the bhikkhus, they would incur an offense under the preceding rule. | 《义注》中解释此处第一个豁免，指出如果比丘尼将自己的食物给比丘们，他们就会触犯前一条戒条的罪行。 |
| Summary: Eating staple food accepted at a meal to which one has been invited and where a bhikkhunī has given directions, based on favoritism, as to which bhikkhu should get which food, and none of the bhikkhus have dismissed her, is a pāṭidesanīya offense. | 摘要：在受邀参加的餐食上，比丘尼出于偏好而指示哪些比丘应该得到哪些食物，而没有比丘请她离开，那么吃餐食上接受的主食是《应悔过》罪。 |
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| 3 | 三 |
There are families designated as in training. Should any bhikkhu, not being ill, uninvited beforehand, chew or consume staple or non-staple food, having received it himself at the homes of families designated as in training, he is to acknowledge it: “Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it.”
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有些家庭被指定为学家。若任何比丘，无病且事先未受邀请，在被指定为学家的家中，自己接受主食或副食后，咀嚼或食用之，他应当悔过：「诸位朋友，我犯了应受谴责的不当行为，应当悔过。我悔过。」
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| The term in training (sekha) is usually used to refer to anyone who has attained at least the first noble path but has yet to become an arahant. Here, though, the Vibhaṅga uses it to refer to any family whose faith is increasing but whose wealth is decreasing—i.e., a family whose faith is so strong that they become generous to the point of suffering financially. In cases such as these, the Community may, as a formal transaction, declare them as families in training so as to protect them with this rule from bhikkhus who might abuse their generosity. | 「有学」（sekha）一词通常指已证得至少第一圣道但尚未成为阿罗汉果者。然而，《经分别》在此用它来指称那些信仰日益增长但财富却日渐减少的家庭——也就是说，这些家庭的信仰如此坚定，以至于慷慨到难以维持生计。在这种情况下，僧团可以，透过正式羯磨，宣布他们为学家，以此戒条保护他们免于可能滥用其慷慨的比丘。 |
| The factors for the offense here are two. | 此处犯戒的因素有二。 |
1) Object: staple or non-staple food accepted at the residence of a family designated as in training when one is not ill and has not been invited by them beforehand.
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1）对象：在被指定为学家的住处接受的主食或副食，前提是没有生病，也没有事先受到该家的邀请。
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2) Effort: One eats the food.
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2）努力：吃该食物。
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| Object | 对象 |
| Staple food follows the standard definition given in the Food Chapter under the pācittiya rules. Non-staple food includes all edibles except juice drinks, tonics, and medicines. Staple and non-staple food are grounds for a pāṭidesanīya; juice drinks, tonics, and medicines taken as food, grounds for a dukkaṭa. | 主食遵循食物品中《波逸提》戒条下的标准定义。副食包括除果汁饮料、补品和药物以外的所有可食用物。主食和副食构成《应悔过》；将果汁饮料、补品和药物作为食物服用，构成《突吉罗》。 |
| Ill is defined as being unable to go for alms. | 生病的定义是无法去托钵。 |
| Invited means that one has been invited on that day or a previous day by a member of the family—or a messenger—standing outside of the residence or its yard/compound. If they invite one while they are inside the residence or its yard/compound, one is not exempt from the offense in accepting and eating their food. | 受邀指在当天或之前的日子，由家庭成员——或信差——站在住处或院落外邀请。如果他们在住处或院落内时邀请，接受并食用其提供的食物不能免于犯戒。 |
| Perception as to whether the family has been designated as “in training” is not a mitigating factor here (see Pd 1). | 对于该家是否已被指定为「学家」的感知在这里并不构成减轻惩罚的因素（见《应悔过》一）。 |
| Effort | 努力 |
| There is a dukkaṭa in accepting staple or non-staple food with the purpose of eating it, or in accepting juice drinks, tonics, or medicine with the purpose of taking them as food; a pāṭidesanīya for every mouthful of the staple or non-staple food one eats; and a dukkaṭa for every mouthful one takes of the juice drinks, tonics, or medicine for the sake of food. | 接受主食或副食是为了食用之，或者接受果汁饮料、补品或药物是为了将其做食物而食用之，犯《突吉罗》；每吃一口主食或副食，犯一次《应悔过》；以及为了当成食物而服用的每一口果汁饮料、补品或药物，犯一次《突吉罗》。 |
| Non-offenses | 不犯 |
| There is no offense in eating food that one has accepted from the house of a family in training if— | 若符合以下条件，食用从学家接受的食物并无犯戒： |
one is ill;
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生病；
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one was invited;
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受邀请；
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almsfood supplied by people other than the members of the family in training is set out in the residence or its yard (§);
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由学家成员以外的人提供的钵食摆放在住处或其院子里（§）；
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the family has made an arrangement to provide meals by drawing lots, on a daily basis, or on a regular or rotating basis—such as on a particular day of the waxing or waning moon, the uposatha days, or day after the uposatha days (see Appendix III)—and one accepts food as part of that arrangement;
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该家已安排，透过抽签的方式，每天，或定期，或轮流——例如在月亮盈亏的特定日子、布萨日、或布萨日后一天（见附录三）——提供餐食，并作为该安排的一部分接受食物；
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one eats the leftovers of one who received the food at their residence when he was invited or ill (which suggests that if Bhikkhu X receives food from such a family in a way that would violate this rule and gives it to Bhikkhu Y, Y would incur offenses in receiving it with the thought of eating it and in consuming it);
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如果比丘 X 受邀请或生病时，在他们的住处接受了食物，比丘 Y 吃比丘 X 的剩菜剩饭（这表明，如果比丘 X 以违反此戒条的方式从这样的家庭接受了食物，并将其给了比丘 Y，Y 若抱著食用的意图接收之并食用之，将会犯戒。）；
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one accepts juice drinks, tonics, or medicine and uses them as such; or
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接受果汁饮料、补品或药物，并如是使用；或者
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the members of the family give the food outside of their residence or yard/compound. The Commentary quotes the Mahā Paccarī, one of the ancient commentaries, as saying that this last exemption holds regardless of whether they take the food out of the residence before or after seeing one approach.
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该家成员在住处或院落外给予食物。《义注》引用了古代注释之一《Mahā Paccarī》的说法，即无论他们是在看到自己靠近之前还是之后将食物带出住处，此最后一条豁免都适用。
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| Summary: Eating staple or non-staple food after accepting it—when one is neither ill nor invited—at the residence of a family formally designated as “in training” is a pāṭidesanīya offense. | 摘要：在正式指定为「学家」的住处接受主食或副食后食用之，而自己既没有生病也没有被邀请，是《应悔过》罪。 |
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(未完待续)