戒条索引

Rule Index
戒条索引
This index lists the summaries of the training rules given in this book, organized by topic. The Sekhiya rules have not been included, because they are short, deal almost exclusively with etiquette, and are already organized by topic in their own chapter. I have included short summaries of the adhikaraṇa-samatha rules, even though these summaries do not appear in the chapter discussing those rules. 本索引列出了本书中各项学处的概要，并依主题分类。由于《应学》戒条篇幅较短，几乎完全涉及威仪，且已在它们自己的章节中按主题进行了组织，因此未将其列入索引。尽管《灭诤》戒条的摘要并未出现在讨论其戒条的章节中，但我仍将其简要列出。
The rules are divided into five major categories, dealing with Right Speech, Right Action, Right Livelihood, Communal harmony, and the etiquette of a contemplative. The first three categories—the factors of the Noble Eightfold Path that make up the training in heightened virtue—show in particular how the training rules relate to the Buddhist path as a whole. 这些戒条分为五大类，分别涉及正语、正业、正命、僧团和合、沙门威仪。前三类——八正道的要素，构成增上戒的修行——尤其展现了学处与整个佛教之道的关联。
These five categories are not sharply distinct types. Instead, they are more like the colors in the band of light thrown off by a prism—discernibly different, but shading into one another with no sharp dividing lines. Right Speech, for instance, often shades into Communal harmony, just as Right Livelihood shades into personal etiquette. Thus the placement of a particular rule in one category rather than another is occasionally somewhat arbitrary. There are a few cases—such as Pc 46 & 85—where the reason for the placement of the rule will become clear only after a reading of the detailed discussion of the rule in the text. 这五类并非泾渭分明的类型，而更像是棱镜折射出的光线中的颜色——彼此之间虽有明显的区别，却又相互交融，没有清晰的界限。例如，正语常与僧团和合交融，正如正命与个人威仪交融一样。因此，某条特定戒条归入某一类而非另一类有时带有一定的随意性。有些情况下——例如\ 《波逸提》四六和八五——戒条归类的原因只有在仔细阅读正文中对该戒条的详细讨论后才能清楚。
Right Speech
正语
MN 117 defines wrong speech as lying, divisive speech, abusive speech, and idle chatter.
《中部》117经将错误言语[邪语]定义为说谎[妄语]、分裂言语[两舌]、辱骂言语[恶口]和闲聊[绮语]。
Lying
妄语[说谎]
Making an unfounded charge to a bhikkhu that he has committed a pārājika offense, in hopes of having him disrobed, is a saṅghādisesa offense. (Sg 8)
毫无根据地指控比丘犯了《波罗夷》罪，希望令其还俗，是《僧残》罪。（《僧残》八）
Distorting the evidence while accusing a bhikkhu of having committed a pārājika offense, in hopes of having him disrobed, is a saṅghādisesa offense. (Sg 9)
扭曲证据指控比丘犯了《波罗夷》罪，希望令其还俗，是《僧残》罪。（《僧残》九）
The intentional effort to misrepresent the truth to another individual is a pācittiya offense. (Pc 1)
故意向他人歪曲事实是《波逸提》罪。（《波逸提》一）
Making an unfounded charge to a bhikkhu—or getting someone else to make the charge to him—that he is guilty of a saṅghādisesa offense is a pācittiya offense. (Pc 76)
无根据指控比丘犯了《僧残》罪——或令他人指控之——是《波逸提》罪。（《波逸提》七六）
Divisive speech
两舌[分裂言语]
Telling a bhikkhu about insulting remarks made by another bhikkhu—in hopes of winning favor or causing a rift—is a pācittiya offense. (Pc 3)
向一位比丘告知另一位比丘的侮辱性言论——希望以此博取好感或造成裂痕——是《波逸提》罪。（《波逸提》三）
Abusive speech
恶口[辱骂言语]
An insult made with malicious intent to another bhikkhu is a pācittiya offense. (Pc 2)
恶意侮辱其他比丘是犯《波逸提》罪。（《波逸提》二）
Idle chatter
绮语[闲聊]
Visiting lay families—without having informed an available bhikkhu—before or after a meal to which one has been invited is a pācittiya offense except during the robe season or any time one is making a robe. (Pc 46)
在餐食前或餐食后拜访受邀赴餐食的俗家——有比丘在而未告知——除了袈裟季节或制作袈裟期间外，是《波逸提》罪。（《波逸提》四六）
Entering a village, town, or city during the period after noon until the following dawn, without having taken leave of an available bhikkhu—unless there is an emergency—is a pācittiya offense. (Pc 85)
在中午之后至隔天黎明之间，有比丘在而未告假，进入村庄、城镇或城市——除非有紧急情况——是《波逸提》罪。（《波逸提》八五）
Right Action
正业
MN 117 defines wrong action as killing living beings, taking what is not given, and engaging in sexual misconduct.
《中部》117经将错误行为[邪业]定义为杀生、不与取[拿取未被给予之物]、和邪淫[从事不端性行为]。
Killing
杀生
Intentionally bringing about the death of a human being, even if it is still an embryo—whether by killing the person, arranging for an assassin to kill the person, inciting the person to die, or describing the advantages of death—is a pārājika offense. (Pr 3)
故意导致人类死亡，即使其还是胚胎——无论是亲自杀死该人、安排刺客杀死该人、煽动该人死亡，还是描述死亡的好处——是《波罗夷》罪。（《波罗夷》三）
Pouring water that one knows to contain living beings—or having it poured—on grass or clay is a pācittiya offense. Pouring anything that would kill the beings into such water—or having it poured—is also a pācittiya offense. (Pc 20)
明知水中含有生物，却将之倾倒在草地或泥土上，或让其被倾倒，是《波逸提》罪。将任何能杀死该生物之物倾倒在这样的水中，或让其被倾倒，亦是《波逸提》罪。（《波逸提》二十）
Deliberately killing an animal—or having it killed—is a pācittiya offense. (Pc 61)
故意杀死动物——或让其被杀死——是《波逸提》罪。（《波逸提》六一）
Using water knowing that it contains living beings that will die from that use is a pācittiya offense. (Pc 62)
明知水中含有会因使用而死亡的生物，仍继续使用，是《波逸提》罪。（《波逸提》六二）
Taking what is not given
不与取[偷盗]
The theft of anything worth 1/24 ounce troy of gold or more is a pārājika offense. (Pr 2)
窃盗价值 1/24 金衡盎司的黄金以上的任何物品，是《波罗夷》罪。（《波罗夷》二）
Having given another bhikkhu a robe on a condition and then—angry and displeased—snatching it back or having it snatched back is a nissaggiya pācittiya offense. (NP 25)
以某种因缘将袈裟给予另一位比丘，然后因愤怒和不满而将其夺回，或让其被夺回，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二五）
Making use of cloth or a bowl stored under shared ownership—unless the shared ownership has been rescinded or one is taking the item on trust—is a pācittiya offense. (Pc 59)
使用置于共享所有权下的布料或钵——除非共享所有权已被撤销或基于信任而拿取该物品——是《波逸提》罪。（《波逸提》五九）
Sexual Misconduct
邪淫[性行为不端]
Voluntary sexual intercourse—genital, anal, or oral—with a human being, non-human being, or common animal is a pārājika offense. (Pr 1)
与人、非人或普通动物进行自愿性交——包括生殖器性交、肛交或口交——是《波罗夷》罪。（《波罗夷》一）
Intentionally causing oneself to emit semen, or getting someone else to cause one to emit semen—except during a dream—is a saṅghādisesa offense. (Sg 1)
故意使自己射精，或让他人使自己射精——梦境除外——是《僧残》罪。（《僧残》一）
Lustful bodily contact with a woman whom one perceives to be a woman is a saṅghādisesa offense. (Sg 2)
与自己感知为女性的女人进行淫欲的身体接触，是《僧残》罪。（《僧残》二）
Making a lustful remark to a woman about her genitals, anus or about performing sexual intercourse is a saṅghādisesa offense. (Sg 3)
对女性发表关于其生殖器、肛门或性交的淫秽言论，是《僧残》罪。（《僧残》三）
Telling a woman that having sexual intercourse with a bhikkhu would be beneficial is a saṅghādisesa offense. (Sg 4)
告诉女人与比丘发生性关系会有益处，是《僧残》罪。（《僧残》四）

(未完待续)