应学

CHAPTER TEN	第十章
Sekhiya	应学
This term means “to be trained in.” There are 75 training rules in this category, divided by subject into four groups: etiquette in dressing and behaving when in inhabited areas; etiquette in accepting and eating almsfood; etiquette when teaching the Dhamma; and etiquette in urinating, defecating, and spitting.	这个术语的意思是「应当学」。此类别共有75条学处，依主题分为四类：在俗家间的穿著和行为的礼仪；接受和食用钵食的礼仪；讲授佛法的礼仪；以及小便、大便和吐痰的礼仪。
The rules themselves do not impose a direct penalty. Instead, they simply say, “(This is) a training to be observed.” The Vibhaṅga, though, says that to violate any of these rules out of disrespect incurs a dukkaṭa. The non-offense clauses state in each case that to violate them unintentionally, unthinkingly, or unknowingly, or to disobey them when there are dangers or (in most cases) when one is ill, incurs no penalty. (The exemption for dangers is not in the Burmese edition of the Canon.)	这些戒条本身并没有直接规定惩罚，只是仅仅说：「（这是）应当学。」然而，《经分别》指出，出于不敬而违反任何这些戒条都会犯《突吉罗》。每条戒条的不犯条款都明确规定，无意、不经思考或不知情地违反戒条，或在危险情况下或（大多数情况下）生病时违反戒条，都不会受到惩罚。（缅甸版的《圣典》中没有关于危险情况的豁免条款。）
The Commentary adds that unknowingly in this case does not mean not knowing the rule. For a new bhikkhu not to make the effort to know the rules, it says, would qualify as disrespect. So unknowingly here means not knowing that a situation contrary to the rules has developed. For instance, if one does not know that one’s robes have gotten out of kilter, that would not count as a breach of the relevant rule.	《义注》补充道，此处的「不知情地」并非指不知道戒条。它指出，对于一位新比丘而言，若不努力去知道戒条，则构成不敬。因此，此处的「不知情地」指的是不知到已出现违反戒条的情况。例如，若不知晓自己的袈裟歪斜，则不算违反相关戒条。

One: The 26 Dealing with Proper Behavior	第一二十六条关于适当行为
The Canon contains several stories in which a bhikkhu’s behavior causes another person to become interested in the Dhamma. The most famous example is the story of Ven. Sāriputta’s first encounter with Ven. Assaji.	《圣典》中记载了几个比丘的行为如何使他人对佛法产生兴趣的故事。其中最著名的例子是舍利弗尊者与阿说示尊者初次相遇的故事。
“Now at that time the wanderer Sañjaya was staying in Rājagaha with a large company of wanderers—250 in all. And at that time Sāriputta and Moggallāna were practicing the celibate life under Sañjaya. They had made this agreement: Whoever attains the Deathless first will inform the other.	「当时，游方者删若与一大群游方者——共250人——住在王舍城。当时，舍利弗和目犍连随删若修习梵行。他们约定：谁先证得不死，就通知对方。
“Then Ven. Assaji, dressing early in the morning, taking his bowl and (outer) robe, entered Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. Sāriputta the wanderer saw Ven. Assaji going for alms in Rājagaha: gracious… his eyes downcast, his every movement consummate. On seeing him, the thought occurred to him: ‘Surely, of those bhikkhus in this world who are arahants or have entered the path to arahantship, this is one. What if I were to go to him and question him: “Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”’	「时，阿说示尊者在清晨穿戴整齐，带著钵和（外）衣，进入王舍城托钵乞食：他进入离开，前瞻后顾，（手臂）伸展都行止优雅；目光低垂，一举一动都堪称完美。游方者舍利弗见阿说示尊者在王舍城托钵乞食，优雅……目光低垂，一举一动都堪称完美。见到他，他心中想道：『这世间是阿罗汉、阿罗道具足的比丘中，此人即其中一人。若我上前问他：「朋友，你依谁而出家？你的老师是谁？你好乐谁的法？」会如何』
“But then the thought occurred to Sāriputta the wanderer: ‘This is the wrong time to question him. Having entered among houses, he is going for alms. What if I were to follow behind this bhikkhu, (to know) the path found out by those who seek it?’”—Mv.I.23.1-3	「但游方者舍利弗心中想：『现在不是问他的时候。他已进入民家，正要去托钵乞食。如果我跟随这位比丘，（了解）那些寻求者所找到之道，会如何呢？』」——《大品》.一.23.1-3
Even though the following rules deal with minor matters, a bhikkhu should remind himself that the minor details of his behavior can often make the difference between sparking and killing another person’s interest in the Dhamma.	即使以下戒条涉及的是小事，比丘也应该提醒自己，他行为中的一些小细节往往能决定是激发还是扼杀他人对佛法的兴趣。

1 [2]	一 [二]
I will wear the lower robe [upper robe] wrapped around (me): a training to be observed.	我将身披下衣[上衣]：应当学。
To wear the lower robe wrapped around means to wear the upper edge circling the waist, covering the navel, and the lower edge covering the kneecaps. This is called covering the “three circles.” The Commentary states that when one is standing, the lower edge should be not more than eight fingerbreadths below the knees, although if one’s calves are disfigured, it is all right to cover them more than that.	身披下衣是将上边缘环绕腰部，遮住肚脐，下边缘遮住膝盖骨，此称为遮盖「三轮」。《义注》中说，站立时，下边缘不应超过膝盖以下八指宽，但如果小腿畸形，可以遮盖得更宽。
To wear the upper robe wrapped around means, according to the Vibhaṅga, keeping both ends of the top edge in line with each other, and the same with both ends of the bottom edge. The bottom edge of the upper robe, though, does not have to be level with the bottom edge of the lower robe. Given the size of the upper robe in the Buddha’s time, it would not have extended down that far.	身披上衣，根据《经分别》，意指将上边缘的两端彼此对齐，下边缘的两端也一样。但是，上衣的下边缘不必与下衣的下边缘齐平。考虑到佛陀时代的上衣尺寸，它不会垂到那么低的位置。
Intentionally to wear either robe hanging down in front or in back is a breach of these rules. The Commentary states that the purpose of these rules is to prevent bhikkhus from wearing their robes in any of the various ways that lay people in those days wore theirs—e.g., pleated “with 100 pleats,” tied up, or tucked up between the legs. It also comments that because these rules are not qualified, as the following ones are, with the phrase, “in inhabited areas,” they should be followed in the monastery and wilderness areas as well. However, the wilderness protocols (Cv.VIII.6.2-3) clearly show that bhikkhus were not expected to wear the upper robe wrapped around them in the wilderness; and the sauna protocols (Cv.VIII.8.2) seem to indicate that bhikkhus on their way to and from the sauna were not required to wear their lower robes covering the three circles as long as they covered their private parts front and back.	故意将任一件袈裟垂于身前或身后均违反了这些戒条。《义注》指出，这些戒条的目的是防止比丘以当时在家人的各种方式穿著袈裟，例如，将「打一百个褶」、绑起来，或塞在两腿之间。它也指出，由于这些戒条不像接下来的戒条那样附加「俗家间」的措辞限定，因此在寺院和林野也应遵守。然而，林野行仪（《小品》.八.6.2-3）明确表明，比丘在林野中无需身披上衣；蒸汽(桑拿)浴室的行仪（《小品》.八.8.2）似乎也表明，比丘在往返桑拿房的途中，穿下衣时只要遮盖住前后私处，不必遮盖三轮。
As a practical matter, if one is working on a high ladder or in a tree—whether in a village, a monastery, or the wilderness—a wise policy is to tuck one’s lower robe up between the legs for decency’s sake.	从实际角度来说，如果在高高的梯子上或树上工作——无论是在村庄、寺庙还是林野——明智之举是出于礼貌，将下衣塞到两腿之间。

3 [4]	三 [四]
I will go [sit] well-covered in inhabited areas: a training to be observed.	我将善披覆而行[坐]于俗家间：应当学。
The Vibhaṅga does not define inhabited areas in this or any of the following rules. The term thus probably has the same meaning as under Pd 1: in the homes of lay people, or along the streets and alleys of villages, cities, or towns. This does not include, however, monasteries located in inhabited areas, for the incoming bhikkhu’s protocols (Cv.VIII.1.2) show that when the Canon was composed, bhikkhus were not required to wear their upper robes in the monastery. At present, though, many monasteries located in inhabited areas require that bhikkhus living with them observe many of these rules when outside of their personal quarters but still within monastery grounds.	《经分别》在本戒条及以下任何一条戒条中均未对「俗家」进行定义。因此，该术语的含义可能与《应悔过》一中的含义相同：即在家人的家中，或村庄、城市或城镇的街道和小巷。然而，这并不包括位于俗家区域的寺院，因为客住比丘的行仪（《小品》.八.1.2）表明，在《圣典》编纂之时，比丘在寺院内无需穿著上衣。但如今，许多位于俗家区域的寺院要求与其同住的比丘们在离开个人住所但仍在寺院范围内时，遵守其中许多戒条。
Well-covered, according to the Commentary, means not exposing one’s chest or knees. One should have the upper edge of the upper robe around the neck, and the lower edge covering the wrists. The lower edge of the lower robe, as stated above, should cover the knees. When seated, only one’s head, hands, and legs from the calves on down should show.	善披覆，根据《义注》，意指不露出胸部和膝盖。上衣的上缘应围绕颈部，下缘应遮住手腕。如上所述，下衣的下缘应遮住膝盖。坐著时，只露出头部、双手和小腿以下的部分。
Sk 4 here has an added non-offense clause: There is no offense if one sits not “well-covered” within one’s residence (§). According to the Vinaya-mukha, this means within one’s room when staying overnight in a lay person’s home; when outside of one’s room, though, one should follow the rule.	《应学》四在此增加了一条不犯条款：如果在自己的住所内（§）坐著时没有「善披覆」并不犯戒。根据《戒律入口》的解释，这指的是在在家人的家中过夜时，在自己的房间里；但如果在房间外，则应遵守此戒条。

5 [6]	五 [六]
I will go [sit] well-restrained in inhabited areas: a training to be observed.	我将善摄护而行[坐]于俗家间：应当学。
Well-restrained, according to the Vibhaṅga, means not playing with the hands or feet. This would include such things as dancing, cracking one’s knuckles, or wiggling one’s fingers or toes.	善摄护，根据《经分别》，意指不玩弄手脚。这包括跳舞、掰手指关节、摆动手指或脚趾等行为。

7 [8]	七 [八]
I will go [sit] with eyes lowered in inhabited areas: a training to be observed.	我将垂目而行[坐]于俗家间：应当学。
The Vibhaṅga says that a bhikkhu should keep his gaze lowered to the ground the distance of a plow’s length ahead of him—this equals two meters, according to the Commentary. The purpose of this rule, it adds, is to prevent one from gazing aimlessly at the sights here and there as one walks along. There is nothing wrong, though, in looking up when one has reason to do so. An example given in the Commentary is stopping to look up and see if there are dangers from approaching horses or elephants. A more modern example would be checking the traffic before crossing a road.	《经分别》说，比丘应将目光向下，看向前方一犁长的距离的地面——根据《义注》，这相当于两公尺。它补充说，这条戒条的目的是为了防止比丘在行走时漫无目的地四处张望。然而，有理由时抬头看也无妨。《义注》中举例说，停下来抬头看看是否有靠近的马匹或大象的危险。一个更现代的例子是，过马路前先查看交通状况。

9 [10]	九 [十]
I will not go [sit] with robes hitched up in inhabited areas: a training to be observed.	我将不撩起袈裟而行[坐]于俗家间：应当学。
According to the Vibhaṅga, to hitch up one’s robes means to lift them so as to expose either side or both sides of the body. Sk 10 here, like Sk 4, does not apply when one is sitting in one’s residence in an inhabited area (§).	根据《经分别》，撩起袈裟是指提起袈裟，露出身体的一侧或两侧。此处的《应学》十，如同《应学》四一样，不适用于在俗家间（§）的住所内坐著的情况。

11 [12]	十一 [十二]
I will not go [sit] laughing loudly in inhabited areas: a training to be observed.	我将不放声大笑而行[坐]于俗家间：应当学。
According to the Vibhaṅga, if there is any reason for amusement, one should simply smile. It also states that there is no offense in laughing loudly when ill or there are dangers. The editors of the Thai edition of the Pali Canon question these exemptions on the grounds that they see no reason why anyone would laugh loudly in either of these situations, but this objection shows a lack of imagination.	根据《经分别》，若有什么消遣的理由，只应微笑即可。它也指出，生病或有危险时，放声大笑并无不妥。泰国版巴利《圣典》的编者质疑这些例外情况，认为在上述两种情况下，都没有理由放声大笑，但这种反对意见显示出缺乏想像力。

13 [14]	十三 [十四]
I will go [sit] (speaking) with a lowered voice in inhabited areas: a training to be observed.	我将放低声音（说话）而行[坐]于俗家间：应当学。
The Commentary defines a lowered voice as follows: Three bhikkhus are sitting in a row at intervals of three meters. The first bhikkhu speaks. The second can hear him and clearly catch what he is saying. The third can hear his voice but not what he is saying. If the third can clearly catch what he is saying, it maintains, the first bhikkhu is speaking too loudly. As the Vinaya-mukha notes, though, when one is speaking to a crowd of people, there is nothing wrong in raising one’s voice provided that one does not shout. And as the non-offense clauses show, there is nothing wrong in shouting if there are dangers—e.g., someone is about to fall off a cliff or be hit by a car. It would also seem that there is no offense in shouting if one’s listener is partially deaf.	《义注》对放低声音的定义如下：三位比丘坐成一列，间隔三公尺。第一位比丘说话。第二位比丘能听到他的声音，并且清楚地听清了他在说什么。第三位比丘听见他的声音，但听不清楚他在说什么。它认为，如果第三位比丘能听清楚他在说什么，那么第一位比丘说话的声音就太大了。然而，正如《戒律入口》所指出的，当对著一群人说话时，只要不喊叫，提高音量并没有错。而且，正如不犯条款所示，如果存在危险——例如，有人即将坠落悬崖或被车撞——喊叫也没有错。如果听者部份耳聋，喊叫似乎也没有犯戒。

15 [16]	十五 [十六]
I will not go [sit] swinging my body in inhabited areas: a training to be observed.	我将不晃动身体而行[坐]于俗家间：应当学。
This means that one should keep one’s body straight. Sk 16, like Sk 4, does not apply when one is sitting in one’s residence in an inhabited area (§).	这意指应该保持身体挺直。《应学》十六与《应学》四一样，不适用于坐在俗家间的住处里（§）。

17 [18]	十七 [十八]
I will not go [sit] swinging my arms in inhabited areas: a training to be observed.	我将不晃动手臂而行[坐]于俗家间：应当学。
According to the Commentary, this means that one should keep one’s arms still, although as the Vinaya-mukha points out, there is nothing wrong in swinging one’s arms slightly to keep one’s balance as one walks. The non-offense clauses indicate that Sk 18, like Sk 4, does not apply when one is sitting in one’s residence in an inhabited area.	根据《义注》，这意指应该保持手臂静止，但正如《戒律入口》所指出的，行走时为了保持平衡而轻微晃动手臂并无不妥。不犯条款表明，《应学》十八与《应学》四一样，不适用于坐在俗家间的住处里。

19 [20]	十九 [二十]
I will not go [sit] swinging my head in inhabited areas: a training to be observed.	我将不晃动头部而行[坐]于俗家间：应当学。
This refers to swinging the head from side to side or letting it droop forward or back. Of course, there is no offense if one is dozing off, and like Sk 4, Sk 20 does not apply when one is sitting in one’s residence in an inhabited area.	这指的是头部左右摇晃或向前或向后垂落。当然，如果是在打瞌睡则不犯戒，而且与《应学》四一样，《应学》二十也不适用于坐在俗家间的住处里。

21 [22]	二十一 [二十二]
I will not go [sit] with arms akimbo in inhabited areas: a training to be observed.	我将不双手叉腰而行[坐]于俗家间：应当学。
Akimbo means with the hand on the hip. This rule, the Vibhaṅga says, forbids having one arm or both arms akimbo. Sk 22 does not apply when one is sitting in one’s residence in an inhabited area.	双手叉腰指的是手叉腰。《经分别》说，这条戒条禁止单臂或双臂叉腰。《应学》二十二不适用于坐在俗家间的住处里。

23 [24]	二十三 [二十四]
I will not go [sit] with my head covered in inhabited areas: a training to be observed.	我将不覆头而行[坐]于俗家间：应当学。
Covered here means covered with a robe, a scarf, or other similar piece of cloth. Sk 24 does not apply when one is sitting in one’s residence in an inhabited area. The allowance for “one who is ill” under both rules means that one may cover one’s head when the weather is unbearably cold or the sun unbearably hot.	覆盖在此指的是用袈裟、围巾或其他类似布料遮盖。《应学》二四不适用于坐在俗家间的住处里。两条戒条中都有「生病的人」的开缘，这意味著在天气难以忍受地寒冷或阳光难以忍受地炎热时，可以遮盖头部。

25	二十五
I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.	我将不踮著脚尖或只用脚跟走路而行于俗家间：应当学。
This translation of the rule follows the Commentary.	本戒条的翻译遵循《义注》。

26	二十六
I will not sit clasping the knees (§) in inhabited areas: a training to be observed.	我将不抱膝而坐（§）于俗家间：应当学。
This, the Vibhaṅga says, refers to sitting with one or both arms or hands hugging one or both knees; or with a strap or a strip of cloth around one or both knees and the torso (§). The bas-reliefs at Borobudur show royalty using this latter position as a way of keeping the body erect when tired or weak.	《经分别》说，这指的是一种坐姿，即一只或两只手臂或手抱一只或两只膝盖；或者用带子或布条缠绕一只或两只膝盖和躯干（§）。婆罗浮屠的浮雕描绘了皇室成员在疲惫或虚弱时采用后一种姿势来保持身体直立。
This rule does not apply when one is sitting in one’s residence in an inhabited area (§).	这条戒条不适用坐在俗家间的住处里（§）。

* * *

In addition to the rules listed here, there are others in the Khandhakas concerning behavior in inhabited areas. These include:	除了这里列出的戒条外，《犍度》里还有其他关于在俗家间行为的戒条。这些包括：
A bhikkhu entering an inhabited area must wear all three of his basic set of robes unless—	比丘进入俗家间时，必须穿著全部的基本三衣，除非——
he is ill;	他生病；
there is sign of rain;	有下雨迹象；
his kaṭhina privileges are in effect;	他的功德衣方便利益仍然有效；
he is going to cross a river; or	他要过河；或者
he has a secure dwelling (or other hiding place, the Commentary says, such as a hollow in a tree or a rock) in which to place the robe he leaves behind (Mv.VIII.23.2-3).	他有一个安全的住所（或其他隐藏之处，《义注》说，例如树洞或岩石中的洞穴），可以把他留下的袈裟放在那里（《大品》.八.23.2-3）。
He should also wear his waistband. The bhikkhu who instigated this rule had the unforgettable experience of having his lower robe slip off in front of a group of people who thoroughly enjoyed the spectacle (Cv.V.29.1).	他也应该系上腰带。导致制定这条戒条的比丘曾有过一次难忘的经验：他的下衣在众人面前滑落，众人看得津津有味（Cv.V.29.1）。
A bhikkhu entering an inhabited area, though, should not spread out his outer robe to sit on (Cv.VIII.4.3) and, unless he is ill, should not wear footwear—shoes, sandals, boots, etc.—(Mv.V.12) or use an umbrella or sunshade (Cv.V.23.3). The Commentary to the umbrella rule includes physical or mental discomfort under ill in this case, and says that one may also use the umbrella to protect one’s robes from the rain.	比丘进入俗家间时，不应铺外衣而坐（《小品》.八.4.3），而且除非生病，否则不应穿鞋——鞋子、凉鞋、靴子等——（《大品》.五.12），也不应使用伞或遮阳伞（《小品》.五.23.3）。伞戒条的《义注》中将身体或精神上的不适归类为「生病」之列，并指出也可以用伞保护袈裟免受雨淋。

Two: The 30 Dealing with Food

第二三十条关于食物

27	二十七
I will receive almsfood appreciatively: a training to be observed.	我将恭敬地接受钵食：应当学。
This rule was formulated in response to an incident in which some group-of-six bhikkhus accepted almsfood unappreciatively, as if—to quote the Vibhaṅga—“they wanted to throw it away.” The Commentary explains appreciatively as “with mindfulness established.” One should also remind oneself of the trouble and expense the donors incurred in providing the food.	这条戒条是为应对一起事件而制定的，六群比丘接受布施食物时态度冷漠，仿佛——用《经分别》的话来说——「他们想把它丢掉」。《义注》解释说，恭敬地是指「建立正念」。也应该提醒自己，布施者为了提供食物付出了多少心血和金钱。

28	二十八
I will receive almsfood with attention focused on the bowl: a training to be observed.	我将注意钵而接受钵食：应当学。
The purpose of this rule is to prevent one from looking at the donor’s face (see Cv.VIII.5.2) or gazing aimlessly in other directions while he/she is placing food in the bowl. However, one of the “duties to be observed on alms round,” (Cv.VIII.5) is that one should not stand too long or turn away too soon. This means that one should glance at what the donor has prepared to give, so that one will not stand waiting for more when the donor has finished giving, or turn away when he/she has more to give.	这条戒条的目的是为了防止盯著布施者的脸看（参见《小品》.八.5.2），或者在布施者往钵里放食物时漫无目的地看向其他方向。然而，「托钵乞食时应遵守的仪法」（《小品》.八.5）之一是不要站太久，也不要转身离开太早。这意味著应该瞥一眼布施者准备施舍的食物，这样就不会在布施者施舍完毕后还站著等要更多，或者在布施者还有食物要施舍时转身离开。

29	二十九
I will receive almsfood with bean curry in proper proportion: a training to be observed.	我将接受适当比例的豆咖哩钵食：应当学。
This rule refers specifically to eating habits at the time of the Buddha. Bean curry means dishes made with gram, pulses, vetch, etc., thick enough that they can be placed in the bowl by the hand. In proper proportion, according to the Commentary, means no more than one-quarter of the total food. The Vinaya-mukha tries to interpret this rule as covering curries and soups of all kinds, but the Vibhaṅga and commentaries state unequivocally that it covers only bean curries. Other gravies, soups, stews, and sauces are exempt.	这条戒条特指佛陀时代的饮食习惯。豆咖哩指的是用鹰嘴豆、豆类、野豌豆等制成的菜肴，浓稠到可以用手放入钵中。根据《义注》，适当比例是指不超过总食物量的四分之一。《戒律入口》试图将这条戒条解释为涵盖所有种类的咖哩和汤，但《经分别》和注释书明确指出，它只指豆咖哩。其他肉汁、汤、炖菜和酱汁均不在此列。
This rule probably refers to situations in which bhikkhus are offered food from a serving dish from which they help themselves—as was the custom when they were invited to homes in the Buddha’s time, and is still the custom in Sri Lanka and Burma—for the Vibhaṅga states that there is no offense in receiving more than the proper proportion if one is invited to accept more than that. There is also no offense in taking more than the proper proportion if one is ill, one is accepting it from relatives, one is accepting it for the sake of another, or one has obtained the food through one’s own resources. (This interpretation follows the Commentary. The K/Commentary, for some reason, maintains that these latter non-offense situations—accepting from one’s relatives, from people who have offered an invitation, for the sake of another, or from food obtained through one’s own resources—apply only to dishes that are not bean curries, but this interpretation does not fit with the Vibhaṅga.)	这条戒条可能指的是比丘们从盛放食物的盘子里自行取用的情况——这在佛陀时代是比丘们受邀到家中的习俗，在斯里兰卡和缅甸至今仍是这种习俗——因为《经分别》指出，如果被邀请接受超过适当比例的食物，那么接受过此并无犯戒。如果生病了，或者接受的是亲戚提供的，或者是为了他人而接受，又或者食物是透过自己的资源获得的，那么拿取超过适当比例也无犯戒。（这种解释遵循《义注》。而 K/《义注》出于某种原因认为，后一种不犯的情况——接受从亲戚提供的、从已提出邀请者、为了他人，或者食物是透过自己的资源获得的——仅适用于非豆咖哩的菜肴，但这种解释与《经分别》不符。）

30	三十
I will receive almsfood level with the edge (of the bowl): a training to be observed.	我将接受钵食，其高度与（钵）边齐平：应当学。
Iron bowls in the past had a hoop approximately 1 cm. wide around the inside of the mouth. According to the Commentary, edge here means the bottom edge of this hoop. A bhikkhu is prohibited from accepting so much food that it would pile up above this level, although of course there is nothing against accepting less.	过去的铁钵开口内壁有一圈大约1公分宽的环状边缘。根据《义注》，这里的「边缘」指的是这圈环状边缘的底部。比丘被禁止接受过多的食物，以致食物堆积超过这个高度，当然，接受较少的食物则没有问题。
The Commentary contains a long discussion of what does and does not come under almsfood in this rule, and concludes that the term covers only staple and non-staple foods. Thus if one receives a sweet, the “tail” of whose leaf-wrapper extends above the edge of the bowl (such sweets are still common in Asia today), it would not count as an infraction of this rule. The same holds true if one receives foods that do not fill the bowl but extend above the edge—such as a length of sugar cane—or if the donor places on top of one’s bowl another vessel containing food, such as a box of sweets or a bag of fruit.	《义注》中详细讨论了这条戒条中哪些属于钵食，哪些不属于，并得出结论：钵食仅涵盖主食和副食。因此，如果收到一块甜点，其叶子包裹的「尾巴」超出钵的边缘（这种甜点在当今亚洲仍然很常见），则不视为违反此戒条。同样，如果收到未装满钵但超出钵的边缘的食物——例如一段甘蔗——或者布施者在钵上放置另一个装有食物的容器，例如一盒甜点或一袋水果，也不算违反此戒条。
The Vinaya-mukha, in discussing this rule, makes the following point: “In terms of present-day customs, receiving a lot of food in a way that demonstrates greed is unacceptable. There is nothing wrong, however, in receiving a lot in a way that demonstrates compassion. For instance, when a newly-ordained bhikkhu goes to receive alms at his family home, if he accepts only one bowlful, not everyone will have a chance to put food in his bowl. If they take his bowl and pour out the contents (into a basin), and he then continues accepting food until everyone has had a chance, this is no breach of manners, and no one would criticize him as greedy.” Because this is an instance of breaking the rule not out of disrespect, it would incur no offense; the same observation can be applied to similar situations as well.	《戒律入口》在讨论这条戒条时，提出了以下观点：「就现代习俗而言，以贪婪的方式接受大量食物是不可接受的。然而，以慈悲的方式接受大量食物则并无不妥。例如，一位新受戒的比丘回到家中托钵乞食，如果他只接受一钵，就无法让每个人都有机会往他的钵里放食物。如果他们拿走他的钵，把里面的食物倒进盆里，然后他继续接受食物，直到每个人都有机会，这并不算失礼，也没有人会批评他贪婪。」因为这是一个违反戒条但并非出于不敬的例子，所以不会犯戒；同样的道理也适用于其他类似情况。

31	三十一
I will eat almsfood appreciatively: a training to be observed.	我将恭敬地食用钵食：应当学。
According to the Vinaya-mukha, this rule forbids doing other things—such as reading—while eating one’s food. The Recollection at the Moment of Using One’s Requisites requires that one reflect that one is eating “not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival and continuance of this body, for ending its afflictions, for the support of the celibate life, (thinking) ‘I will destroy old feelings [of hunger] without creating new feelings [from overeating]: Thus will I maintain myself, be blameless, and live in comfort.’” One should also remind oneself of the effort and expense the donors went to in providing the meal.	根据《戒律入口》，这条戒条禁止在进食时做其他事情，例如阅读。在「使用必需品时的省思」中，需要反思自己在进食「并非为了玩乐、沉醉、增肥或美化身体，而仅仅是为了维持身体的生存和延续，为了消除痛苦，为了支持梵行生活，（心想）『我将消除旧的[饥饿]感受，而不产生新的[暴饮暴食]感受：如此我才能保持自我，无咎，安住。』」还应该提醒自己施主为提供这顿饭所付出的努力和费用。

32	三十二
I will eat almsfood with attention focused on the bowl: a training to be observed.	我将注意钵而食用钵食：应当学。
The purpose of this rule is to prevent one from gazing aimlessly about while eating. The Vinaya-mukha notes, though, “To look elsewhere in ways related to one’s eating—e.g., looking with the thought of providing a nearby bhikkhu with whatever he is lacking—is not prohibited.” (See Sk 38, below.)	这条戒条的目的是为了防止人们在进食时漫无目的地四处张望。《戒律入口》指出：「若以与进食相关的方式看向别处——例如，想著如何给予附近的比丘所缺乏的东西而看——则并不禁止。」（见下文《应学》三八。）

33	三十三
I will eat almsfood methodically (§): a training to be observed.	我将有条不紊地（§）食用钵食：应当学。
The aim of this rule is that a bhikkhu work steadily across his food from one side to another while eating and not pick at it here and there. Special treats, though, may be passed over—either as a form of self-denial or to save them for the end of the meal. Also, there is no offense in picking here and there when taking food from one’s bowl to give to another person (§).	这条戒条的目的是让比丘在进食时，从钵的一侧均匀地吃到另一侧，而不是随意地挑取。不过，可以略过特别的点心──既可以是一种自我克制，也可以留到用餐最后享用。此外，从自己的钵中取食给别人时，随意地挑取并不犯戒（§）。

34	三十四
I will eat almsfood with bean curry in proper proportion: a training to be observed.	我将以适当比例的豆咖哩而食用钵食：应当学。
This rule does not apply to foods that are not thick bean curries, or to situations where one is ill or where one has received bean curry from relatives, from people who offered an invitation to take more, or from one’s own resources.	这条戒条不适用于非浓稠豆咖哩类食物，也不适用于生病、从亲戚那里得到豆咖哩、被人邀请多取，或者从自己的资源的情况。

35	三十五
I will not eat almsfood taking mouthfuls from a heap: a training to be observed.	我将不从一堆中取食而食用钵食：应当学。
This refers to the food on one’s plate or in one’s bowl. The Commentary explains from a heap as from the top or from the middle. As noted under Sk 33, one should work across one’s food systematically; this rule indicates that one should start from the side when taking mouthfuls and not from the middle of the heap. The non-offense clauses state that if a little food remains scattered in one’s bowl, there is no offense in gathering it together in a small heap and eating from that (§). The Vinaya-mukha maintains that it is a custom among bhikkhus before eating to level off the food in their bowls so that its surface is even, but I have found no reference to this point in any of the other texts. However, the Vinaya-mukha does make the helpful point that if one is served other foods—such as sweets—stacked on a platter, it would be impolite to level them off (or to take from the edge in a way that would collapse the heap), so in such cases one may take from the top of the heap.	这指的是盘中或钵中的食物。《义注》解释说，从一堆中，是指从顶部或中间。如《应学》三三所述，应有系统地食用；这条戒条表明，取食时应从侧边开始，而不是从堆叠的中间开始。不犯条款指出，如果钵中还剩下一些散落的食物，将其聚拢成一小堆食用（§）并无犯戒。《戒律入口》认为，比丘们在进食前有将碗中食物抹平的习惯，但我没有在其他任何文献中找到相关记载。然而，《戒律入口》确实提出了一个有帮助的观点：如果被供养堆放在盘子上的其他食物（例如甜点），将它们抹平（或从边缘取食，导致堆叠坍塌）是不礼貌的，因此在这种情况下，可以从堆叠的顶部取食。

36	三十六
I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed.	我将不因为想要得到更多而以米饭隐藏豆咖哩和食物：应当学。
Some donors, if they see that a bhikkhu has nothing but rice in his bowl, will go out of their way to provide him with extra food. This rule is to prevent bhikkhus from taking advantage of their kind intentions.	有些布施者，如果看到比丘钵里只有米饭，就会不遗余力地为他提供额外的食物。这条戒条是为了防止比丘们利用他们的善意。
According to the Vibhaṅga, there is no offense if donors cover the food in one’s bowl with rice, or if one covers it with rice oneself for some reason other than a desire for more.	根据《经分别》，如果施主将米饭盖在钵中的食物上，或者如果出于某种原因（除了想要更多）而自己将米饭覆盖在食物上，并没有犯戒。
The Commentary takes special note of the fact that the Vibhaṅga gives no exception here for a bhikkhu who is ill.	《义注》特别指出，《经分别》在此对于生病的比丘没有给予例外。

37	三十七
Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed.	无病，我将不吃为自己所要求的米饭或豆咖哩：应当学。
The Commentary to Pc 39 says that rice or bean curry here covers all foods not covered in that rule.	《波逸提》三九的《义注》说，这里的米饭或豆咖哩涵盖了该戒条中未涵盖的所有食物。
There is no offense in requesting these foods from relatives, from people who have offered an invitation to request, or if one is ill (weak from hunger would be included here). There is also no offense in obtaining these foods by means of one’s own resources. The Sub-commentary raises the question of how the blanket Sekhiya exemptions for the bhikkhu acting “unintentionally” or “without mindfulness” apply to this rule, and comes up with the following example: A bhikkhu takes the food into his mouth and then, on feeling regret, spits it out in displeasure. A better example might be that of a bhikkhu who asks for these foods from a lay person and then eats them, having forgotten that the lay person’s invitation to ask for such foods has expired.	向亲戚、已提出请求邀请者索取这些食物，或者有病（这里包括因饥饿而虚弱）而索取这些食物并没有犯戒。利用自己的资源获得这些食物也没有犯戒。《复注》提出了关于比丘「无意」或「无正念」行为的概括性《应学》豁免如何适用于这一戒条的问题，并提出了以下例子：比丘将食物放入口中，然后感到后悔，不高兴地将其吐出。一个更好的例子可能是，一位比丘向在家人索取这些食物，然后吃了它们，却忘记了向在家人索取这些食物的邀请已经过期。
The Meṇḍaka Allowance (Mv.VI.34.21) permits a bhikkhu to search for provisions of husked rice, kidney beans, green gram (mung beans), salt, sugar, oil, and ghee when going on a journey through a wilderness area where almsfood will be hard to find. For details, see the discussion under Pc 39.	Meṇḍaka 开缘（《大品》.六.34.21）允许比丘在穿越难以找到施食的林野地区旅程时寻找稻米、腰豆、绿豆、盐、糖、油和酥油的供应。细节请参阅《波逸提》三九下的讨论。

38	三十八
I will not look at another’s bowl intent on finding fault: a training to be observed.	我将不意图找过错而看他人的钵：应当学。
The K/Commentary defines finding fault as taking note of the fact that the other bhikkhu or novice has something. What this probably means is that he has some especially nice food that he is not sharing. The Vinaya-mukha provides an alternative suggestion, that this rule refers to finding fault with another’s sloppy manner of eating. Sloppiness, though, is something about which bhikkhus may admonish one another, so the K/Commentary’s interpretation seems more to the point.	K/《义注》将「找过错」定义为注意到其他比丘或沙弥拥有某物。这可能意指他有一些特别美味的食物却不与人分享。《戒律入口》则提出了另一种解释，认为这条戒条指的是对他人邋遢的进食方式找过错。然而，邋遢是比丘之间可以互相劝诫的事情，因此K/《义注》的解释似乎更为切题。
The Vibhaṅga states that there is no offense in looking at another’s bowl if one is not meaning to find fault or if one wants to provide him with whatever he may be lacking.	《经分别》指出，如果没有找过错的意思，或者想要提供他所缺乏的东西，那么看他人的钵并没有犯戒。
Here again, the Commentary notes that there is no exception for a bhikkhu who is ill.	《义注》此处再次指出，生病的比丘也没有例外。

39	三十九
I will not take an extra-large mouthful: a training to be observed.	我将不拿取过大的一口[食物]：应当学。
According to the Commentary, a mouthful the size of a peacock egg is too large, while one the size of a chicken egg is too small (!). One midway between these two sizes is just right. This seems hard to fathom unless chicken eggs in those days were much smaller than they are now.	根据《义注》，孔雀蛋大小的一口[食物]太大，而鸡蛋大小的一口[食物]太小（！）。介于两者之间的大小才刚刚好。这似乎难以理解，除非当时的鸡蛋比现在小得多。
According to the Vibhaṅga, this rule does not cover fruits, solid foods such as roots, or special confections (sandwiches at present would fit here). Apparently, if these items are a little large, it is all right to stick them whole into the mouth, although if they are very large it would be better to take bites out of them (see Sk 45).	根据《经分别》，这条戒条不适用于水果、根茎类等固体食物或特殊甜食（目前三明治就属于此类）。显然，如果这些食物只稍大一些，可以整个塞入口中；但如果非常大，最好咬几口（参见《应学》四五）。

40	四十
I will make a rounded mouthful: a training to be observed.	我将做圆的一口[食物]：应当学。
People at that time ate food with their hands, and formed mouthfuls of the food with their fingers before taking them to the mouth.	当时的人们用手进食，用手指捏成一口大小的食物，然后再送到嘴里。
This rule, like the preceding one, does not cover fruits, solid foods such as roots, or special confections such as sandwiches. In other words, one does not have to mash these things up and form them into rounded mouthfuls before eating.	这条戒条和前一条一样，不适用于水果、根茎类等固体食物，也不适用于三明治等特殊甜食。换句话说，吃这些东西之前不需要把它们捣碎捏成圆形。

41	四十一
I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.	在一口[食物]送到嘴巴之前我将不张开口：应当学。

42	四十二
I will not insert the whole hand into the mouth while eating: a training to be observed.	在吃东西时我将不把整只手放进嘴里：应当学。
The Commentary and K/Commentary are in agreement that this is the proper translation for this rule. The Sub-commentary insists that it should be “any part of the hand” rather than “the whole hand,” but according to the Commentary the act of sticking a finger in one’s mouth while eating comes under Sk 52. Although there are people with small hands and large mouths who have actually succeeded in inserting their whole hands into their mouths, the rarity of this ability has given rise to alternative interpretations for this rule. For instance, although the verb in the rule clearly means “insert,” some have suggested that this rule forbids taking a handful of food in the palm of the hand and pushing the palm right up against the mouth. Others have suggested that it forbids inserting all five of one hand’s fingers into the mouth. However, even though these suggestions promote good manners, they do not fit the precise act mentioned in the rule, and so at most can be taken on an individual basis as wise policies to follow.	《义注》和 K/《义注》一致认为这是本戒条的适当翻译。《复注》坚持应该是「手的任何部分」而不是「整只手」，但根据《义注》，吃饭时把手指放进嘴里的行为属于《应学》五二的范畴。虽然有些人手小嘴大，确实能把整只手放进嘴里，但这种能力的罕见性导致了对这条戒条的其他解释。例如，虽然戒条中的动词明确意指「插入」，但有人认为这条戒条禁止用手掌抓一把食物，然后把手掌直接贴在嘴上。还有人认为这条戒条禁止把一只手的五根手指都放进嘴里。然而，尽管这些解释都提倡良好的礼仪，但它们并不完全符合戒条中提到的具体行为，因此至多只能作为个人遵循的明智之举。

43	四十三
I will not speak with the mouth full of food: a training to be observed.	我将不嘴里塞满食物说话：应当学。
According to the Commentary, if the amount of food in one’s mouth is not enough to affect the clarity of one’s pronunciation, it is all right to speak.	根据《义注》，如果嘴里的食物量不足以影响发音的清晰度，那么说话是没问题的。

44	四十四
I will not eat from lifted balls of food: a training to be observed.	我将不从被举起的食物团球而食：应当学。
What this means is that one should not lift food from the bowl in one hand and then use the other hand to take parts of that handful to put in the mouth. According to the Vibhaṅga, this rule does not cover fruits or solid foods. Thus, for example, it is all right to pick up a bunch of grapes in one hand and then take the grapes one by one with the other hand to put them in the mouth.	这指不应该用一只手从钵里举起食物，然后再用另一只手从这把食物中取出一部分放入口中。根据《经分别》，这条戒条不适用于水果或固体食物。因此，例如，可以用一只手拿起一串葡萄，然后再用另一只手一颗一颗地将葡萄放入口中。
This rule is often translated as, “I will not eat tossing up balls of food,” but it seems unlikely that there would be an allowance for tossing fruit, etc., into the air and catching it in the mouth. Because the Pali term ukkhepa can mean “lifting,” the above translation is probably more correct.	这条戒条通常被翻译为「我不抛掷食物团球而食」，但似乎不太可能允许将水果等食物抛向空中再用嘴接住。由于巴利语词汇 ukkhepa 可以表示「举起」，因此上述翻译可能更为准确。

45	四十五
I will not eat nibbling at mouthfuls of food: a training to be observed.	我将不咬断食物团球而食：应当学。
After forming a mouthful of food (see Sk 39 & 40), one should place it all into the mouth at one time, rather than biting it off bit by bit.	在做成一口食物之后（见《应学》三九及《应学》四十），应该一次全部放进嘴里，而不是一点一点地咬。
Again, this rule does not cover fruits, solid foods, or special confections (§—these last two items are missing in the PTS edition of the Canon). In other words, there is nothing wrong in taking bites from any of these foods that are too large to fit into the mouth, although the etiquette in many Asian countries at present frowns on taking bites even out of things such as these.	再一次，这条戒条不适用于水果、固体食物或特殊甜食（§—后两项在PTS版《圣典》中缺失）。换句话说，如果任何这些食物太大无法一口吞下，分几口吃并没有什么不妥，尽管目前许多亚洲国家的礼仪对这类东西分几口吃仍会皱眉头。

46	四十六
I will not eat stuffing out the cheeks: a training to be observed.	我将不塞满口而食：应当学。
This is another rule that does not cover fruits, solid foods, or special confections. Apparently this allowance covers cases where the fruits, etc., would make up a mouthful a little on the large side, as defined under Sk 39.	这条戒条不适用于水果、固体食物或特殊甜食。显然，这项开缘适用于水果等would make up a mouthful a little on the large side [TODO: 译者看不懂，要请教原作者]的情况，如《应学》三九所定义。

47	四十七
I will not eat shaking (food off) the hand: a training to be observed.	我将不甩手（将食物甩掉）而食：应当学。
According to the Vibhaṅga, there is no offense in shaking the hand while throwing away scraps.	根据《经分别》的说法，在丢弃残羹剩饭时甩手并无犯戒。

48	四十八
I will not eat scattering lumps of rice about: a training to be observed.	我将不散落一地的米粒而食：应当学。
The Vibhaṅga states that there is no offense in throwing away lumps of rice while throwing away scraps.	《经分别》指出，在丢弃残羹剩饭时丢弃米粒并无犯戒。

49	四十九
I will not eat sticking out the tongue: a training to be observed.	我将不伸舌头而食：应当学。

50	五十
I will not eat smacking the lips: a training to be observed.	我将不咂嘴唇[作喳噗喳噗声]而食：应当学。

51	五十一
I will not eat making a slurping noise: a training to be observed.	我将不发出吸溜噪音声[作苏噜苏噜声]而食：应当学。
In the origin story to this rule, a certain brahman prepared a milk drink for the bhikkhus, who drank it making a hissing or slurping sound. One of the bhikkhus, a former actor, made a joke about the fact: “It’s as if this entire Saṅgha were cooled.” (This of course, is a pun on the higher meaning of the term, cooled.) Word got to the Buddha, who in addition to formulating this rule, also imposed a dukkaṭa on the act of making a joke about the Buddha, Dhamma, or Saṅgha.	这条戒条的起源故事是这样的：一位婆罗门为比丘们准备了牛奶，比丘们喝的时候发出嘶嘶声或啜饮声。其中一位比丘，曾是演员，就此开玩笑说：「好像整个僧团都被凉了一样。」（这当然是藉用了「凉」这个字的更深层含义。）此事传到了佛陀耳中，佛陀除了制定这条戒条外，还规定拿佛、法或僧开玩笑犯《突吉罗》。

52	五十二
I will not eat licking the hands: a training to be observed.	我将不舔手而食：应当学。
According to the Commentary, this rule also covers the act of sticking a finger into the mouth. There are times, though—it says—when one is eating a semi-liquid food with one’s hand, in which case it is all right to stick the tips of the fingers into the mouth so as to get as much of the food as possible into the mouth without spilling it.	根据《义注》，这条戒条也涵盖了将手指放入口中的行为。不过，它也指出，有时用手吃半流质食物时，可以将指尖放入口中，以便尽可能地将食物送入口中，同时避免食物洒出。

53	五十三
I will not eat licking the bowl: a training to be observed.	我将不舔钵而食：应当学。
The Commentary shows that the verb lick here also means scrape, when it says that scraping the bowl even with one finger is a breach of this rule. The Commentary is surely correct here, for otherwise there is no making sense of the Vibhaṅga’s allowance that if there are a few scattered crumbs left in the bowl, one may gather them into one last mouthful, “lick” them up, and eat them.	《义注》表明，此处的动词「舔」也指「刮」，即使只用一根手指刮钵也违反了这条戒条。《义注》在此无疑是正确的，否则就无法理解《经分别》中为何允许将钵中剩余的少量食物碎屑聚拢成最后一口，然后「舔」著它们吃掉。
If the crumbs are not enough to form a mouthful, though, the Vinaya-mukha recommends leaving them as they are. One would then throw them out with the bowl-washing water (see Sk 56). This practice of leaving a little food uneaten is a point of etiquette common throughout Asia. If one is a guest and has been offered food or drink, one should not eat it to the last crumb or drink it to the last drop, for that would imply that one was not offered enough and is hungry or thirsty for more. Wasting a few bits of food is less serious than hurting the feelings of one’s host. (For more on this point, see Pc 35.) Even when one is eating in a situation where the donor is not around to watch, it is generally a good practice to leave a few crumbs—to be thrown away a good distance from one’s dwelling—as a gift to insects or other small, hungry beings.	如果食物碎屑不足以凑成一口，《戒律入口》建议就留在那里。然后将它们随洗钵水一起倒掉（参见《应学》五六）。这种留一些食物不吃的做法是亚洲各地普遍存在的礼仪规范。如果自己是客人，被供养了食物或饮料，不应该吃到最后一点，也不应该喝到最后一滴，因为那样会意味著自己被供养得不够，仍然饥饿或口渴想要更多。浪费一些食物并没有比伤害自己的东道主的情感严重。（更多关于这一点，请参阅《波逸提》三五。）即使在施主不在场观看的情况下用餐，通常来说，留下一些食物碎屑（扔到离住处相当距离的地方）作为布施给昆虫或其他饥饿的小动物是一种不错的做法。

54	五十四
I will not eat licking the lips: a training to be observed.	我将不舔嘴唇而食：应当学。

55	五十五
I will not accept a water vessel with a hand soiled by food: a training to be observed.	我将不以沾有食物的手接受盛水的容器：应当学。
The Vibhaṅga says that if one’s hand is soiled, one may take the water vessel with the thought that, “I will wash it or get it washed (§),” although this allowance might be qualified with the consideration that one should try to get it washed before anyone else wants to use it.	《经分别》说，如果手脏了，可以拿著盛水的容器，心想「我会把它洗干净或者让它被洗干净（§）」，尽管这种开缘可能会受到这样的限制：在其他人想使用它之前，应该尽量把它洗干净。
According to the Commentary, this rule was formulated to prevent unclean habits, and so it changes the verb in the Pali—“accept” or “receive”—to “take” or “take hold of.” In other words, it applies this rule not only to situations where one is accepting the water vessel from someone else, but also to those in which one simply picks it up on one’s own. It adds that water vessel here applies to anything from which one would drink water, whether it belongs to oneself or to others. If one’s hand is partially soiled, it says, one may pick up a water vessel with the unsoiled part.	根据《义注》，这条戒条是为了防止不洁的习惯而制定的，因此将巴利语中的动词——「接受」或「接收」——改为「拿取」或「抓住」。换句话说，它不仅将这条戒条适用于从他人接受盛水的容器的情况，也适用于自己拿起盛水的容器的情况。它还补充道，这里的「盛水的容器」适用于任何用来饮水的东西，无论它属于自己还是他人。它说，如果手上部分肮脏，可以用干净的部分拿起盛水的容器。

56	五十六
I will not, in an inhabited area, throw away bowl-rinsing water that has grains of rice in it: a training to be observed.	于俗家间，我将不倒掉含有米粒的洗钵水：应当学。
The custom in those times, when bhikkhus were invited to eat at a lay person’s home, was for the donor to offer water to the bhikkhus to rinse out their bowls before the meal and again after it. In both cases, each bhikkhu was to hold his bowl in both hands, receive the water into the bowl, swish it around without scraping it (against the ground or floor), and pour it into a receptacle if there was one—or on the ground if not—taking care not to splash any nearby people or his own robes (Cv.VIII.4.4-6).	当时的习俗是，当比丘受邀到在家人家中用餐时，施主会在餐前和餐后为比丘们提供清水，以便他们冲洗他们的钵。每次冲洗时，比丘都要双手捧钵，接过清水到钵里，轻轻晃动钵，但不要刮擦（地面或地板），然后将水倒入容器中（如果有容器），如果没有容器，则倒到地上，注意不要溅到附近的人或自己的袈裟上（《小品》.八.4.4-6）。
This rule applies to the after-meal rinsing. The Vibhaṅga says that there is no offense in throwing away bowl-rinsing water if the rice grains are removed or if they are squashed so as to dissolve in the water. Different editions of the Canon have variant readings for the remaining non-offense clauses. According to the PTS edition, there is no offense “in having received or in having carried out,” but it is hard to tell what having received would mean here. According to the reading given in the Thai and Sri Lankan editions of the Canon, as well as the Commentary, there is no offense “in a receptacle (paṭiggahe) or in having carried out.” The reading “receptacle” here is supported by the Meal-hall Protocols in Cv.VIII.4.6 (BMC2, Chapter 9), and so is probably correct. Thus, as the Commentary explains, there is no offense in pouring the water with rice grains into a receptacle, nor is there an offense in carrying the bowl containing water with rice grains outside the inhabited area to throw it away there.	这条戒条适用于餐后冲洗。《经分别》指出，如果将钵中的米粒去除或碾碎至溶于水中，则倒掉洗钵水并无犯戒。不同版本的《圣典》对其余不犯条款有不同的解读。根据 PTS 版本，「已接受或已携带出去」并不构成犯戒，但此处什么「已接受」的具体含义难以确定。根据泰国版和斯里兰卡版《圣典》以及《义注》中的解读，「在容器（paṭiggahe）中或已携带出去」并不构成犯戒。此处「容器」的解读得到了《小品》.八.4.6（《佛教比丘戒律第二册》第九章）中「食堂行仪」的支持，因此可能是正确的。因此，正如《义注》所解释的那样，将米粒水倒入容器中并无犯戒，将含有米粒水的钵带到俗家间外扔掉也无犯戒。

* * *

In addition to the above rules, the duties observed on alms round and in eating at a lay person’s home include the following points of etiquette:	除了上述戒条外，在托钵乞食和在俗人家中用餐时应遵守的义务包含以下礼仪要点：
While on alms round. One should go unhurriedly, and stand neither too close to nor too far from the donor (Cv.VIII.5.2).	托钵乞食时。应不慌不忙地走，既不要站得离布施者太近，也不要离布施者太远（《小品》.八.5.2）。
While eating in a home. One should select a seat that does not encroach on the senior bhikkhus’ spaces but that also does not preempt the seats of the junior ones (Cv.VIII.4.3).	在家中用餐时。应选择不侵占上座比丘空间，也不占用下座比丘空间的座位（《小品》.八.4.3）。
If there are any special foods, the most senior bhikkhu should tell the donor to make sure that everyone gets equal portions. He should also not begin eating until everyone is served rice (Cv.VIII.4.4), nor should he accept water for rinsing his bowl until everyone has finished eating (Cv.VIII.4.6).	如果有特殊的食物，戒腊最高的比丘应该告知布施者，确保每个人都能得到均等的份量。他也不应该在每个人都被供养米饭之前开始进食（《小品》.八.4.4），也不应该在每个人都吃完之前接受用来洗钵的水（《小品》.八.4.6）。
For more details, see BMC2, Chapter 9.	更多详情请参阅《佛教比丘戒律第二册》第九章。

* * *

The Vinaya-mukha notes that some of the rules and allowances in this section outline table manners that would be regarded as either excessively fussy or messy by polite modern standards. Thus wherever ancient and modern codes of etiquette are at variance, the wise policy would be to adhere to whichever code is more stringent on that particular point.

《戒律入口》指出，本部分的一些戒条和开缘，概述以现代礼貌标准来看会被认为过于讲究或邋遢的餐桌礼仪。因此，凡是古代与现代礼仪规范存在冲突之处，明智之举是遵循在该方面更为严格的规范。

Three: The 16 Dealing with Teaching Dhamma	第三十六条关于说法
SN 6:2 records that the Buddha himself had the highest respect for the Dhamma he had discovered; that, as others might live under the guidance of a teacher, honoring and revering him, the Buddha lived under, honored, and revered the Dhamma. He enjoined his followers to show the same respect for the Dhamma not only when listening to it but also when teaching it, by refusing to teach it to a person who shows disrespect.	《相应部》6:2经记载，佛陀本人对他所发现的法怀有最高的敬意；正如其他人会在老师的指导下生活，尊敬并敬仰老师一样，佛陀也生活在法之下，尊敬并敬仰法。他告诫追随者们，不仅在聆听法时，而且在传授法时，也要对法表现出同样的敬意，拒绝向不敬法的人传授之。
The following set of rules deals with situations in which a listener, in terms of the etiquette at that time, would be regarded as showing disrespect for a teacher or his teaching. As the Vinaya-mukha notes, a few of these cases—such as those concerning footwear—are not considered disrespectful under certain circumstances at present, although here the exceptions given for listeners who are ill might be stretched to cover any situation where the listener would feel inconvenienced or awkward if asked to comply with the etiquette of the Buddha’s time. On the other hand, there are many ways of showing disrespect at present that are not covered by these rules, and an argument could be made, reasoning from the Great Standards, that a bhikkhu should not teach Dhamma to a person who showed disrespect in any way.	以下的戒条集阐述了在当时的礼仪下，听众会被视为对老师或其教导不敬的情况。正如《戒律入口》所指出的，其中一些情况——例如关于鞋履的规定——在当今特定情况下并不被视为不敬。然而，此处针对生病听众的例外情况或许可以延伸至涵盖任何听众若被要求遵守佛陀时代的礼仪而感到不便或尴尬的情况。另一方面，当今存在著许多不敬的行为，这些戒条并未涵盖。根据《四大教示》，可以论证，比丘不应向任何表现出不敬之人宣讲法。
Dhamma here is defined as any statement spoken by the Buddha, his disciples, seers, or devatās, connected with the teaching or with its goal. See Pc 7 for a more detailed discussion of this point.	此处「法」的定义是指佛陀、其弟子、先知或天人所言的任何与教义或其目标相关的陈述。有关这一点的更详细讨论，请参见《波逸提》七。

57	五十七
I will not teach Dhamma to a person with an umbrella in his hand who is not ill: a training to be observed.	我将不对无病而手持伞者说法：应当学。
An umbrella or sunshade, at that time, was considered a sign of rank. According to the Commentary, this rule applies regardless of whether the umbrella is open or closed, as long as one’s listener has his/her hand on it. If, however, the umbrella is on the listener’s lap, resting against his/her shoulder, or if someone else is holding it over the listener’s head, there is no offense in teaching him/her any Dhamma. This last point may have been offered as a concession to royalty at the time.	在当时，伞或遮阳物被视为身份的象征。根据《义注》，无论伞是开著还是合著，只要听者将手放在伞上，这条戒条都适用。然而，如果伞放在听者的腿上、靠在肩上，或由他人举在听者的头顶上，那么其说法并无犯戒。最后这一点可能是当时对皇室做出的让步。

58	五十八
I will not teach Dhamma to a person with a staff in his hand who is not ill: a training to be observed.	我将不对无病而手持杖者说法：应当学。
According to the Vibhaṅga, a staff is a pole two meters long. For some reason, any pole shorter or longer than that would not come under this rule—perhaps because a two-meter pole was used as a weapon, whereas other poles, such as walking sticks, were not.	根据《经分别》，杖是指两公尺长的杆子。不知何故，任何短于或长于两米的杆子都不属于本戒条的范畴——或许是因为两米长的杆子曾被用作武器，而其他杆子，例如拐杖，则没有这种用途。

59	五十九
I will not teach Dhamma to a person with a knife in his hand who is not ill: a training to be observed.	我将不对无病而手持刀者说法：应当学。
The term knife here includes anything with a blade. According to the Commentary, if the knife is not in the listener’s hand—e.g., it is in a sheath attached to a belt—there is no penalty in teaching him/her any Dhamma.	这里所说的「刀」指的是任何带刃的物品。根据《义注》，如果刀不在听者的手中——例如，刀放在系在腰带上的刀鞘里——那么向他/她说任何法都不会受到惩罚。

60	六十
I will not teach Dhamma to a person with a weapon in his hand who is not ill: a training to be observed.	我将不对无病而手持武器者说法：应当学。
The Vibhaṅga defines weapon as a bow, and the Commentary includes arrows here as well. The Vinaya-mukha adds guns; and in fact any weapon that does not have a blade would seem to fall under this rule.	《经分别》将武器定义为弓，《义注》中在此也包含了箭。《戒律入口》则将枪械也纳入其中；事实上，任何没有刀刃的武器似乎都符合本戒条。
Again, if the weapon is not in the listener’s hand—e.g., it is in a holster attached to the belt—there is no penalty in teaching him/her any Dhamma.	再一次，如果武器不在听者手中——例如，在系于腰带上的枪套里——那么向他/她说任何法都不会受到惩罚。

61 [62]	六十一 [六十二]
I will not teach Dhamma to a person wearing non-leather [leather] footwear who is not ill: a training to be observed.	我将不对无病而穿非皮革[皮革]鞋者说法：应当学。
The Pali terms for non-leather and leather footwear—upāhanā and pādukā—cover all forms of shoes, sandals, and boots (see Mv.V.1.30-8.3).	巴利语中表示非皮革鞋和皮革鞋的术语——upāhanā 和 pādukā——涵盖了所有形式的鞋子、凉鞋和靴子（参见《大品》.五.1.30-8.3）。
Wearing means any one of three things: placing one’s feet on top of the footwear without inserting the toes; inserting the toes without fastening the footwear; or fastening the footwear with the toes inside.	穿指的是以下三种情况之一：将脚放在鞋子上但不伸入脚趾；伸入脚趾但不系紧鞋子；或脚趾伸入鞋内系紧鞋子。

63	六十三
I will not teach Dhamma to a person in a vehicle who is not ill: a training to be observed.	我将不对无病而坐在车上者说法：应当学。
The Commentary makes the point that if the vehicle is large enough to seat two or more, the bhikkhu may sit together with his listener and teach Dhamma without penalty. The same holds true if the bhikkhu and his listener are in separate vehicles, as long as the bhikkhu’s vehicle is the same height or higher than his listener’s and is not following along behind it.	《义注》指出，如果车辆够大，可以容纳两人或两人以上，比丘可以与听者同坐并说法而不犯戒。如果比丘和听者分别乘坐不同的车辆，只要比丘的车辆高度不低于听者的车辆，且不跟随在听者的车辆后面，说法也不犯戒。

64	六十四
I will not teach Dhamma to a person lying down who is not ill: a training to be observed.	我将不对无病而躺卧者说法：应当学。
The Commentary goes into great detail on this rule, listing the various permutations of the bhikkhu’s position and his listener’s, saying which ones are allowable and which ones not:	《义注》对此戒条进行了详细阐述，列举了比丘及其听者的各种位置组合，并说明了哪些组合是允许的，哪些组合是不允许的：
A bhikkhu lying down may teach any listener who is standing or sitting down. He may also teach a listener lying down on a piece of furniture, a mat, or the ground, as long as the bhikkhu’s position is on an equal level or higher than his listener’s.	躺著的比丘可以为站立或坐著的听者说法。他也可以为躺在家具、垫子或地上的听者说法，只要比丘的姿势与听者的姿势处于同一水平或比听者更高即可。
A bhikkhu sitting down may teach a listener who is standing or sitting down (see also Sk 68 & 69), but not one who is lying down, unless the listener is ill.	坐著的比丘可以教导站著或坐著的听者（参考《应学》六八和《应学》六九），但不能教导躺著的听者，除非听者有病。
A bhikkhu standing may teach a listener who is also standing, but not one who is sitting or lying down, again unless the listener is ill (see Sk 70).	站著的比丘可以教导同样站著的听众，但不能教导坐著或躺著的听众，除非听众有病（参见《应学》七十）。

65	六十五
I will not teach Dhamma to a person who sits clasping his knees and who is not ill: a training to be observed.	我将不对无病而抱膝坐著者说法：应当学。
The position of clasping the knees is discussed in detail under Sk 26.	《应学》二六详细讨论了抱膝的姿势。

66	六十六
I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.	我将不对无病而戴头部穿戴物者说法：应当学。
This rule applies only to headgear—such as turbans or hats—that hide all of the hair. If the hat/turban does not hide all of the hair, or if the listener adjusts it so as to expose some hair, it would not come under this rule.	这条戒条只适用于能完全遮盖头发的头部穿戴物，例如头巾或帽子。如果帽子/头巾无法完全遮盖头发，或听者调整帽子/头巾使其露出部分头发，则不适用此戒条。

67	六十七
I will not teach Dhamma to a person whose head is covered (with a robe or scarf) and who is not ill: a training to be observed.	我将不对无病而覆盖头部（用袈裟或围巾）者说法：应当学。
There is no offense in teaching if the listener adjusts the robe or scarf to uncover his/her head.	如果听者调整袈裟或围巾以露出其头部，则说法并不犯戒。

68	六十八
Sitting on the ground, I will not teach Dhamma to a person sitting on a seat who is not ill: a training to be observed.	我将不坐在地上对无病而坐在座位者说法：应当学。
According to the Commentary, a seat here includes even a piece of cloth or a pile of grass.	根据《义注》，这里的座位甚至包括一块布或一堆草。

69	六十九
Sitting on a low seat, I will not teach Dhamma to a person sitting on a high seat who is not ill: a training to be observed.	我将不坐在低座对无病而坐在高座者说法：应当学。
The Commentary states that this rule also covers cases where the bhikkhu and his listener are both sitting on the ground but the listener is sitting on a higher piece of ground than the bhikkhu.	《义注》中指出，这条戒条也适用于比丘和听者都坐在地上，但听者坐在比比丘更高的地面上的情况。

70	七十
Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.	我将不站著对无病而坐著者说法：应当学。

71	七十一
Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.	我将不走在后面对无病而走在前面者说法：应当学。
There is no offense, the Commentary says, if the bhikkhu and his listener are walking side by side; or if two bhikkhus are walking along, one in front of the other, and they practice reciting a passage of Dhamma together.	《义注》说，如果比丘和他的听者并肩而行；或者如果两个比丘一前一后地走著，并且他们一起练习背诵一段佛法，都不犯戒。

72	七十二
Walking beside a path, I will not teach Dhamma to a person walking on the path who is not ill: a training to be observed.	我将不走在路旁对无病而走在路中者说法：应当学。

Four: The 3 Miscellaneous Rules

第四三条杂戒

73	七十三
Not being ill, I will not defecate or urinate while standing: a training to be observed.	无病我将不站著大便或小便：应当学。
Arguing from the Commentary’s allowance under the following rule, it would seem that a bhikkhu who needs to urinate, finds himself in a public restroom, and can no longer hold himself in while waiting for a toilet, would qualify as “ill” here and so would be able to use a urinal without penalty.	根据《义注》中下一条戒条的开缘来论证，似乎一个需要小便的比丘，发现自己身处公共厕所，并且无法再憋住等待厕所的时间，就符合这里的「生病」的定义，因此可以使用小便池而不会受到惩罚。

74	七十四
Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.	无病我将不在活的作物上大便、小便或吐痰：应当学。
The Vinaya-mukha says that crops here includes all plants that are tended—such as in gardens, farms, or lawns—but not plants growing wild. The Commentary includes roots of living trees that appear above ground, in addition to green plants running along on top of the ground. It also notes that the Mahā Paccarī, one of the ancient commentaries on which it is based, includes blowing the nose under the term spitting in this rule and the next.	《戒律入口》指出，此处的「作物」包括所有人工栽培的植物，例如花园、农场或草坪上的植物，但不包括野生植物。《义注》中不仅包含了生长在地面上的绿色植物，还包括露出地面的活树根系。此外，《义注》也指出，《Mahā Paccarī》（《义注》所依据的古代注释书之一）在本戒条及下一条戒条中，将擤鼻涕归入「吐痰」的范畴。
According to the Vibhaṅga, there is no offense if—after defecating, urinating, or spitting on a place where there are no plants—the feces, urine, or saliva then spreads to a place where there are plants (§). The Commentary adds that if a bhikkhu looking for a place without crops to do his business can’t find one and is unable to hold himself in any longer, he would qualify as “ill” under this rule.	根据《经分别》，如果在没有植物的地方大便、小便或吐痰后，粪便、尿液或唾液扩散到有植物的地方，则不犯戒（§）。《义注》补充道，如果比丘寻找没有作物的地方方便，却找不到，且无法再憋住，则根据此戒条，他会被认定为「有病」。

75	七十五
Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.	无病我将不在水中大便、小便或吐痰：应当学。
According to the Commentary, water here includes water fit for drinking or bathing, but not water unfit for such use—e.g., salt water, stagnant water, water already befouled with spit, urine, or feces—or water in a toilet. If there is a flood with no dry ground available, there is no offense in relieving oneself in the water.	根据注释，此处所指的水包括适于饮用或沐浴的水，但不包括不适于饮用或沐浴的水，例如盐水、死水、已被唾液、尿液或粪便污染的水，或厕所里的水。如果洪水泛滥且没有可用的干燥地面，那么在水中方便并不犯戒。
As under the preceding rule, the Vibhaṅga says that there is no offense if—after defecating, urinating, or spitting on the ground—the feces, urine, or saliva then spreads into the water (§).	如同前一条戒条，《经分别》说，如果在地上大便、小便或吐痰后，粪便、尿液或唾液扩散到水中（§），不构成犯戒。

* * *

Cv.VIII.10 contains a series of rules on the etiquette in using a restroom. Among them:	《小品》.八.10 包含一系列关于使用洗手间的礼仪规定。其中包括：
—The restroom should be used in order of arrival, rather than in order of seniority. (“Now at that time, bhikkhus used the restroom in order of seniority. Newly-ordained bhikkhus, having arrived first and having to wait, keeled over in a faint from holding themselves in.”)	—使用洗手间的顺序应依到达的先后顺序，而非依戒腊顺序。（「当时，比丘们按戒腊顺序使用洗手间。新受戒的比丘们先到，却不得不等待，结果憋不住，晕倒在地。」）
—One’s robes should be hung up on a line or rod before entering. This, according to the Vinaya-mukha, refers to one’s upper and outer robe (inasmuch as one is not to lift up one’s lower robe until astride the toilet—see below).	—进入之前，应将袈裟挂在绳子或杆子上。根据《戒律入口》，这指的是上衣和外衣（因为在跨坐厕所之前，不能掀起下衣——见下文）。
—One should not go bursting into the restroom. Before entering, one should cough or clear one’s throat; if a bhikkhu is inside, he should cough or clear his throat in response.	—不应贸然闯入洗手间。进入前应咳嗽或清喉咙；若里面有比丘，也应咳嗽或清喉咙回应。
—One should not have one’s lower robe open or pulled up while entering, and instead should wait to pull up one’s robe only when astride the toilet.	—进入厕所时，不应敞开或撩起下衣，而是应等到跨坐在厕所上时再撩起袈裟。
—One should not make grunting or groaning noises while relieving oneself.	—如厕时不应发出哼哼或呻吟的噪音。
—If the toilet or restroom is dirty, one should clean it for the next person.	—如果厕所或洗手间脏了，应该为下一个人打扫干净。
—One should not go bursting out of the restroom when finished—again, taking care not to have one’s lower robe pulled up or open.	—用完洗手间后，不应该猛地冲出来－同样地，要注意不要把下衣撩起来或敞开。
Cv.VIII.9 adds that after one has defecated—inside a restroom or not—one should always rinse oneself if water is available.	《小品》.八.9 补充说，在大便后，无论是否在洗手间里，如果有水，就须冲洗自己。
For more details, see BMC2, Chapter 9.	更多详情请参阅《佛教比丘戒律第二册》第九章。