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）
Getting an unrelated bhikkhunī to wash, dye, or beat a robe that has been used at least once is a nissaggiya pācittiya offense. (NP 4)	让与自己没有血缘关系的比丘尼清洗、染色或捶打至少使用过一次的袈裟，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》四）
Getting an unrelated bhikkhunī to wash, dye, or card wool that has not been made into cloth or yarn is a nissaggiya pācittiya offense. (NP 17)	让与自己没有血缘关系的比丘尼清洗、染色或梳理尚未制成布匹或纱线的羊毛，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》一七）
Lying down at the same time in the same lodging with a woman is a pācittiya offense. (Pc 6)	与女性同时躺在同一住处内是《波逸提》罪。（《波逸提》六）
Teaching more than six sentences of Dhamma to a woman, except in response to a question, is a pācittiya offense unless a knowledgeable man is present. (Pc 7)	除非是回答问题，否则向女性讲授超过六句佛法，若无知识渊博之男人在场，是《波逸提》罪。（《波逸提》七）
Exhorting a bhikkhunī about the eight vows of respect—except when one has been authorized to do so by the Community or asked a question by a bhikkhunī—is a pācittiya offense. (Pc 21)	未经僧团授权或受比丘尼询问，教诫比丘尼八敬法是《波逸提》罪。（《波逸提》二一）
Exhorting a bhikkhunī on any topic at all after sunset—except when she requests it—is a pācittiya offense. (Pc 22)	日落后，对比丘尼教诫任何主题——除非她请求——是《波逸提》罪。（《波逸提》二二）
Going to the bhikkhunīs’ quarters and exhorting a bhikkhunī about the eight vows of respect—except when she is ill or has requested the instruction—is a pācittiya offense. (Pc 23)	前往比丘尼的住所，教诫比丘尼八敬法——除非她生病或请求指示——是《波逸提》罪。（《波逸提》二三）
Giving robe-cloth to an unrelated bhikkhunī without receiving anything in exchange is a pācittiya offense. (Pc 25)	给予无血缘关系的比丘尼袈裟布而没有收到任何东西作为交换，是《波逸提》罪。（《波逸提》二五）
Sewing a robe—or having it sewn—for an unrelated bhikkhunī is a pācittiya offense. (Pc 26)	为无血缘关系的比丘尼缝制袈裟，或令其被缝制，是《波逸提》罪。（《波逸提》二六）
Traveling by arrangement with a bhikkhunī from one village to another—except when the road is risky or there are other dangers—is a pācittiya offense. (Pc 27)	除非道路危险或有其他危险，否则与比丘尼约定从一个村庄前往另一个同行是《波逸提》罪。（《波逸提》二七）
Traveling by arrangement with a bhikkhunī upriver or downriver in the same boat—except when crossing a river—is a pācittiya offense. (Pc 28)	与比丘尼约定同乘一艘船沿河而上或而下——横渡过河除外——是《波逸提》罪。（《波逸提》二八）
When aiming at privacy, sitting or lying down alone with a bhikkhunī in an unsecluded but private place is a pācittiya offense. (Pc 30)	当目的是为了隐私时，与比丘尼单独在非僻静但私密的地方坐著或躺下，是《波逸提》罪。（《波逸提》三十）
When aiming at privacy, sitting or lying down with a woman or women in a private, secluded place with no other man present is a pācittiya offense. (Pc 44)	当目的是为了隐私时，在没有其他男性在场的私密僻静之处，与一名或多名女性坐著或躺下，是《波逸提》罪。（《波逸提》四四）
When aiming at privacy, sitting or lying down alone with a woman in an unsecluded but private place is a pācittiya offense. (Pc 45)	当目的是为了隐私时，与女性单独在非僻静但私密之处坐著或躺下，是《波逸提》罪。（《波逸提》四五）
Traveling by arrangement with a woman from one village to another is a pācittiya offense. (Pc 67)	与女性约定同行从一个村庄前往另一个，是《波逸提》罪。（《波逸提》六七）

Right Livelihood	正命
MN 117 defines wrong livelihood as scheming, persuading, hinting, belittling, and pursuing gain with gain.	《中部》117经将错误的谋生方式[邪命]定义为阴谋诡计、劝诱、暗示、贬低和以利谋利。

General	概要
Deliberately lying to another person that one has attained a superior human state is a pārājika offense. (Pr 4)	故意向他人谎称自己已达上人法，是《波罗夷》罪。（《波罗夷》四）
Acting as a go-between to arrange a marriage, an affair, or a date between a man and a woman not married to each other is a saṅghādisesa offense. (Sg 5)	为彼此未婚的男女牵线搭桥，安排婚姻、婚外情或约会，是《僧残》罪。（《僧残》五）
Engaging in trade with anyone except one’s co-religionists is a nissaggiya pācittiya offense. (NP 20)	与同宗教以外的任何人进行贸易是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二十）
Persuading a donor to give a gift to oneself, knowing that he or she had planned to give it to a Community, is a nissaggiya pācittiya offense. (NP 30)	明知布施者原本打算将布施给僧团，却说服其布施与自己，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》三十）
Telling an unordained person of one’s actual superior human attainments is a pācittiya offense. (Pc 8)	告知未受具戒者自己的真实上人成就，是《波逸提》罪。（《波逸提》八）
Persuading a donor to give to another individual a gift that he or she had planned to give to a Community—when one knows that it was intended for the Community—is a pācittiya offense. (Pc 82)	说服布施者将原本计划给予僧团的布施转而给予他人——当明知该布施原本是打算给僧团的——是《波逸提》罪。（《波逸提》八二）

Robes	袈裟
Keeping a piece of robe-cloth for more than ten days without determining it for use or placing it under shared ownership—except when the robe-season or kathina privileges are in effect—is a nissaggiya pācittiya offense. (NP 1)	未经决意使用或未置于共享所有权之下，将一件袈裟布存放超过十天——除非正值袈裟季节或功德衣方便利益仍有效时——是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》一）
Being in a separate zone from any of one’s three robes at dawn—except when one’s kathina privileges are in effect or one has received formal authorization from the Community—is a nissaggiya pācittiya offense. (NP 2)	黎明[明相]时分，若身处与自身三衣任一件不同的区域——除非其功德衣方便利益仍有效或已获得僧团的正式授权——是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二）
Keeping out-of-season robe-cloth for more than 30 days when it is not enough to make a requisite and one has expectation for more—except when the robe-season and kathina privileges are in effect—is a nissaggiya pācittiya offense. (NP 3)	当非当季袈裟布数量不足以制作必需品，并且期望更多，将其存放超过30天，除非正值袈裟季节且功德衣方便利益仍有效外，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》三）
Accepting robe-cloth from an unrelated bhikkhunī without giving her anything in exchange is a nissaggiya pācittiya offense. (NP 5)	接受与自己没有血缘关系的比丘尼的袈裟布而不给予其任何东西作为交换，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》五）
Asking for and receiving robe-cloth from an unrelated lay person, except when one’s robes have been snatched away or destroyed, is a nissaggiya pācittiya offense. (NP 6)	除非袈裟被夺走或毁坏，向与自己没有血缘关系的在家人索取并接受袈裟布，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》六）
Asking for and receiving excess robe-cloth from unrelated lay people when one’s robes have been snatched away or destroyed is a nissaggiya pācittiya offense. (NP 7)	当袈裟被夺走或毁坏后，向与自己没有血缘关系的在家人索取并接受过量的袈裟布，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》七）
When a lay person who is not a relative is planning to get robe-cloth for one but has yet to ask one what kind of cloth one wants: Receiving the cloth after making a request that would improve it is a nissaggiya pācittiya offense. (NP 8)	当无血缘关系的在家人打算为自己弄得袈裟布，但尚未询问自己想要何种布料时：在提出能改善布料的要求后接受布料，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》八）
When two or more lay people who are not one’s relatives are planning to get separate pieces of robe-cloth for one but have yet to ask one what kind of cloth one wants: Receiving cloth from them after asking them to pool their funds to get one piece of cloth—out of a desire for something fine—is a nissaggiya pācittiya offense. (NP 9)	当两位以上无血缘关系的在家人计划为自己弄得不同件的袈裟布，但尚未询问自己想要何种布料时：出于欲求美好之物而要求他们凑集净资弄得一块布料之后，从他们那里接受布料，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》九）
Making a felt blanket/rug with silk mixed in it for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 11)	为自己使用而制作混有丝绸的敷具，或令其被制作，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十一）
Making a felt blanket/rug entirely of black wool for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 12)	为自己使用而制作完全由黑色羊毛制成的敷具，或令其被制作，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十二）
Making a felt blanket/rug that is more than one-half black wool for one’s own use—or having it made—is a nissaggiya pācittiya offense. (NP 13)	为自己使用而制作超过一半黑色羊毛的敷具，或令其被制作，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十三）
Unless one has received authorization to do so from the Community, making a felt blanket/rug for one’s own use—or having it made—less than six years after one’s last one was made is a nissaggiya pācittiya offense. (NP 14)	除非获得僧团的授权，否则在上次制作敷具后不到六年内为自己使用而制作敷具，或令其被制作，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十四）
Making a felt sitting rug for one’s own use—or having it made—without incorporating a one-span piece of old felt is a nissaggiya pācittiya offense. (NP 15)	为自己使用而制作敷具坐垫（尼师坛）——或令其被制作——而不加入一块一张手的旧敷具，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十五）
Seeking and receiving a rains-bathing cloth before the fourth month of the hot season is a nissaggiya pācittiya offense. Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season is also a nissaggiya pācittiya offense. (NP 24)	在热季第四个月之前寻求并接受雨浴衣是《尼萨耆波逸提》（《舍堕》）罪。在热季第四个月最后两周之前使用雨浴衣也是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二四）
Taking thread that one has asked for improperly and getting weavers to weave cloth from it—when they are unrelated and have not made a previous offer to weave—is a nissaggiya pācittiya offense. (NP 26)	未适当地索取线材，并让无血缘关系且事先未提出织布供养的织匠用该线材织布，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二六）
When donors who are not relatives—and have not invited one to ask—have arranged for weavers to weave robe-cloth intended for one: Receiving the cloth after getting the weavers to improve it is a nissaggiya pācittiya offense. (NP 27)	当布施者无血缘关系——且未邀请自己索要——安排织匠织造供给自己的袈裟布时：让织匠对其进行改善后接受该布料，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二七）
Keeping robe-cloth offered in urgency past the end of the robe season after having accepted it during the last eleven days of the Rains-residence is a nissaggiya pācittiya offense. (NP 28)	在雨安居最后十一天接受紧急供养的袈裟布后，将其保留到袈裟季节结束之后，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二八）
When one is living in a dangerous wilderness abode during the month after the Rains-residence and has left one of one’s robes in the village where one normally goes for alms: Being away from the abode and the village for more than six nights at a stretch—except when authorized by the Community—is a nissaggiya pācittiya offense. (NP 29)	雨安居过后的该月期间，当居住在危险的林野住所，并将其中一件袈裟留在平时托钵的村庄：除非得到僧团的授权，否则离开住所和村庄超过连续六夜，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二九）
Wearing an unmarked robe is a pācittiya offense. (Pc 58)	穿著未标记的袈裟是《波逸提》罪。（《波逸提》五八）
Obtaining an overly large sitting cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 89)	为自己使用而制作——或令其被制作——过大的坐布后而获得之，是《波逸提》罪，须在忏悔罪行前将该布裁剪至合适尺寸。（《波逸提》八九）
Obtaining an overly large skin-eruption covering cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 90)	为自己使用而制作——或令其被制作——过大的覆疮布后而获得之，是《波逸提》罪，须在忏悔罪行前将该布裁剪至合适尺寸。（《波逸提》九十）
Obtaining an overly large rains-bathing cloth after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the cloth down to size before confessing the offense. (Pc 91)	为自己使用而制作——或令其被制作——过大的雨浴衣后而获得之，是《波逸提》罪，须在忏悔罪行前将该衣裁剪至合适尺寸。（《波逸提》九一）
Obtaining an overly large robe after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the robe down to size before confessing the offense. (Pc 92)	为自己使用而制作——或令其被制作——过大的袈裟后而获得之，是《波逸提》罪，须在忏悔罪行前将该袈裟裁剪至合适尺寸。（《波逸提》九二）

Food	食物
Eating any of the five staple foods that a lay person has offered as the result of a bhikkhunī’s prompting—unless the lay person was already planning to offer the food before her prompting—is a pācittiya offense. (Pc 29)	食用在家人因比丘尼的劝导而供养五种主食之任一种——除非该在家人在比丘尼劝导前已计划供养该食物——是《波逸提》罪。（《波逸提》二九）
Eating food obtained from the same public alms center two days running—without leaving in the interim—unless one is too ill to leave the center, is a pācittiya offense. (Pc 31)	连续两天从同一公共施舍中心获得食物并食用之，且期间未离开——除非病重无法离开该中心——是《波逸提》罪。（《波逸提》三一）
Eating a meal to which four or more individual bhikkhus have been specifically invited—except on special occasions—is a pācittiya offense. (Pc 32)	除特殊场合外，食用四位或四位以上被特定邀请的比丘的餐食，是《波逸提》罪。（《波逸提》三二）
Eating a meal before going to another meal to which one was invited, or accepting an invitation to one meal and eating elsewhere instead, is a pācittiya offense except when one is ill or during the time of giving cloth or making robes. (Pc 33)	在赴受邀请的另一餐食之前先用餐食，或接受一顿餐食的邀请却在别处用餐，是《波逸提》罪，但生病或者给予布料或制作袈裟时除外。（《波逸提》三三）
Accepting more than three bowlfuls of food that the donors prepared for their own use as presents or as provisions for a journey is a pācittiya offense. (Pc 34)	接受布施者为他们自己准备的、超过三钵的食物作为礼物或旅途补给，是《波逸提》罪。（《波逸提》三四）
Eating staple or non-staple food that is not left-over, after having earlier in the day finished a meal during which one turned down an offer to eat further staple food, is a pācittiya offense. (Pc 35)	如果在当天早些时候已经吃过一顿餐食，并且在该餐中拒绝了食用更多主食的供养，之后又食用非剩菜的主食或副食，是《波逸提》罪。（《波逸提》三五）
Eating staple or non-staple food in the period from noon till the next dawn is a pācittiya offense. (Pc 37)	从中午至隔天黎明[明相]期间食用主食或副食，是《波逸提》罪。（《波逸提》三七）
Eating food that a bhikkhu—oneself or another—formally received on a previous day is a pācittiya offense. (Pc 38)	食用比丘（无论是自己或他人）前一天正式接受的食物，是《波逸提》罪。（《波逸提》三八）
Eating finer staple foods, after having asked for them for one’s own sake—except when ill—is a pācittiya offense. (Pc 39)	除生病外，食用为自己要求的较精致主食，是《波逸提》罪。（《波逸提》三九）
Eating food that has not been formally given is a pācittiya offense. (Pc 40)	食用未经正式给予的食物，是《波逸提》罪。（《波逸提》四十）
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. (Pd 1)	在村庄地区，从无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。（《应悔过》一）
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. (Pd 2)	在受邀请的餐食上，比丘尼出于偏爱，指示哪位比丘应该得到哪一种食物，且没有比丘开口请她离开，那么食用接受的主食是《应悔过》罪。（《应悔过》二）
Eating staple or non-staple food, after accepting it—when one is neither ill nor invited—at the home of a family formally designated as “in training,” is a pāṭidesanīya offense. (Pd 3)	在既非生病也非受邀请的情况下，在被正式指定为「学家」的家中接受主食或副食后并食用之，是《应悔过》罪。（《应悔过》三）
Eating an unannounced gift of staple or non-staple food after accepting it in a dangerous wilderness abode when one is not ill is a pāṭidesanīya offense. (Pd 4)	在危险的林野住所中，接受事先未告知的主食或副食的布施后，在未生病的情况下食用之，是《应悔过》罪。（《应悔过》四）

Lodgings	住所
Building a plastered hut—or having it built— without a sponsor, destined for one’s own use, without having obtained the Community’s approval, is a saṅghādisesa offense. Building a plastered hut—or having it built—without a sponsor, destined for one’s own use, exceeding the standard measurements, is also a saṅghādisesa offense. (Sg 6)	没有资助者，专供自己使用，没有获得僧团批准，建造抹灰小屋，或令其被建造，是《僧残》罪。没有资助者，专供自己使用，超出标准尺寸，建造抹灰小屋，或令其被建造，也是《僧残》罪。（《僧残》六）
Building a hut with a sponsor—or having it built—destined for one’s own use, without having obtained the Community’s approval, is a saṅghādisesa offense. (Sg 7)	专供自己使用，没有获得僧团批准，有资助者建造小屋，或令其被建造，是《僧残》罪。（《僧残》七）
When a bhikkhu is building or repairing a large dwelling for his own use, using resources donated by another, he may not reinforce the window or door frames with more than three layers of roofing material or plaster. To exceed this is a pācittiya offense. (Pc 19)	比丘用他人布施的资源为自己建造或修缮大住所时，加固门窗框时，不得使用超过三层屋顶材料或灰泥。超过此限者是《波逸提》罪。（《波逸提》十九）
Obtaining a bed or bench with legs longer than eight sugata fingerbreadths after making it—or having it made—for one’s own use is a pācittiya offense requiring that one cut the legs down before confessing the offense. (Pc 87)	为自己使用而制作——或令其被制作——脚长超过八个善逝指宽的床或凳子后并获得之，是《波逸提》罪，须在忏悔罪行前将脚锯短。（《波逸提》八七）
Obtaining a bed or bench stuffed with cotton down after making it—or having it made—for one’s own use is a pācittiya offense requiring that one remove the stuffing before confessing the offense. (Pc 88)	为自己使用而制作——或令其被制作——用棉绒填充的床或凳子后并获得之，是《波逸提》罪，须在忏悔罪行前移除填充物。（《波逸提》八八）

Medicine	医药
Keeping any of the five tonics—ghee, fresh butter, oil, honey, or sugar/molasses—for more than seven days, unless one determines to use them only externally, is a nissaggiya pācittiya offense. (NP 23)	将五种补品——酥油、新鲜奶油、油、蜂蜜或糖/糖蜜——中的任何一种存放超过七天，除非决意仅用于外用，否则是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二三）
When a supporter has made an offer to supply medicines to the Community: Asking him/her for medicine outside of the terms of the offer when one is not ill is a pācittiya offense. (Pc 47)	当支持者提出向僧团提供医药时：当自己无病却在其承诺范围之外向其索要医药，是《波逸提》罪。（《波逸提》四七）

Money	金钱
When a fund for one’s individual use has been set up with a steward, obtaining an article from the fund as a result of having prompted the steward more than the allowable number of times is a nissaggiya pācittiya offense. (NP 10)	当设立了供自己个人使用的资金并指定了净人时，因催促净人的次数超过了允许的次数，而从资金获得物品，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十）
Accepting gold or money, having someone else accept it, or consenting to its being placed down as a gift for oneself, is a nissaggiya pācittiya offense. (NP 18)	接受黄金或金钱，让他人接受，或同意其作为给自己的布施而被放置，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十八）
Obtaining gold or money through trade is a nissaggiya pācittiya offense. (NP 19)	透过交易获取黄金或金钱是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十九）

Bowls and other requisites	钵及其他必需品
Carrying wool that has not been made into cloth or yarn for more than three yojanas is a nissaggiya pācittiya offense. (NP 16)	携带未制成布料或纱线的羊毛超过三由旬的距离，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》十六）
Keeping an alms bowl for more than ten days without determining it for use or placing it under shared ownership is a nissaggiya pācittiya offense. (NP 21)	未经决意使用或置于共享所有权之下，将钵存放超过十天，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二一）
Asking for and receiving a new alms bowl when one’s current bowl is not beyond repair is a nissaggiya pācittiya offense. (NP 22)	如果自己目前的钵并非无法修复，却又向人索取并接受了新的钵，是《尼萨耆波逸提》（《舍堕》）罪。（《舍堕》二二）
Obtaining a needle box made of bone, ivory, or horn after making it—or having it made—for one’s own use is a pācittiya offense requiring that one break the box before confessing the offense. (Pc 86)	为自己使用而制作——或令其被制作——用骨头、象牙或角制成的针盒后而获得之，是《波逸提》罪，须在忏悔罪行前将该盒打碎。（《波逸提》八六）

Communal Harmony	和合僧
To persist—after the third proclamation of a formal rebuke in the Community—in trying to form a schismatic group or in taking up a position that can lead to schism is a saṅghādisesa offense. (Sg 10)	在僧团中正式诃责的第三次羯磨文之后，仍执意试图组成分裂团体或采取可能导致分裂的立场，是《僧残》罪。（《僧残》十）
To persist—after the third proclamation of a formal rebuke in the Community—in supporting a potential schismatic is a saṅghādisesa offense. (Sg 11)	在僧团中正式诃责的第三次羯磨文之后，仍执意支持潜在的破和合僧者，是《僧残》罪。（《僧残》十一）
To persist—after the third proclamation of a formal rebuke in the Community—in being difficult to admonish is a saṅghādisesa offense. (Sg 12)	在僧团中正式诃责的第三次羯磨文之后，仍坚持难以教诫，是《僧残》罪。（《僧残》十二）
To persist—after the third proclamation of a formal rebuke in the Community—in criticizing a banishment transaction performed against oneself is a saṅghādisesa offense. (Sg 13)	在僧团中正式诃责的第三次羯磨文之后，仍坚持批评针对自己执行的驱出羯磨，是《僧残》罪。（《僧残》十三）
When a trustworthy female lay follower accuses a bhikkhu of having committed a pārājika, saṅghādisesa, or pācittiya offense while sitting alone with a woman in a private, secluded place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done. (Ay 1)	当值得信赖的女在家人指控比丘在与一名女人于私密、僻静之处单独坐时犯了《波罗夷》、《僧残》或《波逸提》罪，僧团应调查此指控，并根据比丘所承认的行为予以处置之。（《不定》一）
When a trustworthy female lay follower accuses a bhikkhu of having committed a saṅghādisesa or pācittiya offense while sitting alone with a woman in an unsecluded but private place, the Community should investigate the charge and deal with the bhikkhu in accordance with whatever he admits to having done. (Ay 2)	当值得信赖的女在家人指控比丘在与一名女人于非僻静但私密之处单独坐时犯了《僧残》或《波逸提》罪，僧团应调查此指控，并根据比丘所承认的行为予以处置之。（《不定》二）
Telling an unordained person of another bhikkhu’s serious offense—unless one is authorized by the Community to do so—is a pācittiya offense. (Pc 9)	除非得到僧团的授权如此做，否则向未受具足戒者透露另一位比丘的严重罪行是《波逸提》罪。（《波逸提》九）
Persistently replying evasively or keeping silent in order to conceal one’s own offenses when being questioned in a meeting of the Community—after a formal charge of evasive speech or being frustrating has been brought against one—is a pācittiya offense. (Pc 12)	于僧团会议上被质问时，在已被正式指控为回避言论或令人感到挫折后，仍坚持含糊其辞地回答或保持沉默以掩盖自己的罪行，是《波逸提》罪。（《波逸提》十二）
If a Community official is innocent of bias: Criticizing him within earshot of another bhikkhu is a pācittiya offense. (Pc 13)	如果僧团执事没有偏见：在另一位比丘听力可及范围内批评他，是《波逸提》罪。（《波逸提》十三）
When one has set a bed, bench, mattress, or stool belonging to the Community out in the open: Leaving its immediate vicinity without putting it away, arranging to have it put away, or taking leave is a pācittiya offense. (Pc 14)	将属于僧团的床、长凳、床垫或凳子放置在露天场所时：离开其附近而未将其收起来、安排其被收起来，或告别，是《波逸提》罪。（《波逸提》十四）
When one has spread bedding out in a dwelling belonging to the Community: Departing from the monastery without putting it away, arranging to have it put away, or taking leave is a pācittiya offense. (Pc 15)	在属于僧团的住所内铺好寝具后：离开寺院而未将其收起来、安排其被收起来，或告别，是《波逸提》罪。（《波逸提》十五）

(未完待续)