犍度

INTRODUCTION	绪论
The Khandhakas	犍度
The Khandhakas—literally, “Collections”—form the second major portion of the Vinaya Piṭaka, following the Sutta Vibhaṅga and preceding the Parivāra. There are 22 Khandhakas in all, divided into two groups: the Mahāvagga (Mv.), or Great Chapter, composed of ten Khandhakas; and the Cullavagga (Cv.), or Lesser Chapter, composed of twelve. Each Khandhaka is loosely organized around a major topic, with minor topics inserted in a fairly haphazard fashion. The major topics are these:	《犍度》—字面意思是「收集」—构成《律藏》的第二大部分，位于《经分别》之后、《附随》之前。共有22个《犍度》，分为两组：Mahāvagga（Mv.），大品，由10个《犍度》组成；Cullavagga（Cv.），小品，由12个《犍度》组成。每个《犍度》都围绕著一个主要主题松散地组织起来，次要主题则以相当随意的方式穿插其中。主要主题如下：
Mv.I—Ordination	《大品》.一—受具足戒
Mv.II—Uposatha	《大品》.二—布萨
Mv.III—Rains-residence	《大品》.三—雨安居
Mv.IV—Invitation	《大品》.四—自恣
Mv.V—Footwear	《大品》.五—鞋类
Mv.VI—Medicine	《大品》.六—医药
Mv.VII—Kaṭhina	《大品》.七—功德衣
Mv.VIII—Robe-cloth	《大品》.八—袈裟布
Mv.IX—Principles for Community Transactions	《大品》.九—僧团羯磨原则
Mv.X—Unanimity in the Community	《大品》.十—僧团和合一致

Cv.I—Disciplinary Transactions	《小品》.一—治罪羯磨
Cv.II—Penance & Probation	《小品》.二—赎罪(摩那埵) & 别住(波利婆沙)
Cv.III—Imposing Penance & Probation	《小品》.三—施加赎罪(摩那埵) & 别住(波利婆沙)
Cv.IV—Settling Issues	《小品》.四—灭诤
Cv.V—Miscellany	《小品》.五—杂项
Cv.VI—Lodgings	《小品》.六—住宿
Cv.VII—Schism	《小品》.七—分裂
Cv.VIII—Protocols	《小品》.八—行仪
Cv.IX—Canceling the Pāṭimokkha	《小品》.九—取消《波罗提木叉》
Cv.X—Bhikkhunīs	《小品》.十—比丘尼
Cv.XI—The First Council	《小品》.十一—第一次结集
Cv.XII—The Second Council	《小品》.十二—第二次结集

Aside from their opening and closing narratives, there seems little overall plan to the Khandhakas’ arrangement. The first Khandhaka opens with a narrative of the events beginning with the Buddha’s Awakening; continuing through the conversion of his two major disciples, Vens. Sāriputta and Moggallāna; and concluding with the Buddha’s authorization of the Saṅgha to accept new members into its fold.	除了开头和结尾的叙述之外，《犍度》的整体结构似乎并无太多规划。第一部《犍度》以佛陀觉悟的叙述开篇，接著讲述了佛陀两位主要弟子舍利弗尊者和目犍连尊者的皈依，最后以佛陀授权僧团接纳新成员而告终。
The account of the Awakening and the Buddha’s success in leading others to Awakening establishes his legitimacy as a lawgiver, the source of all the rules the Khandhakas contain.	觉悟的记载以及佛陀成功引导他人觉悟的事迹，确立了他作为立法者的合法性，也是《犍度》中所包含的一切戒条的来源。
The story of the conversion of the two major disciples establishes two principles: The awakening of the Dhamma Eye in Ven. Sāriputta shows that the path to Awakening can be successfully taught outside of the Buddha’s presence, using words other than the Buddha’s own; the awakening of the Dhamma Eye in Ven. Moggallāna shows that the path to Awakening can be successfully taught by disciples who have not even met the Buddha. These two principles indicate that the path to Awakening did not necessarily depend on personal contact with the Buddha, and that it can thus be legitimately and effectively taught in times and places such as ours, far removed from his physical presence.	两位主要弟子的皈依故事确立了两个原则：舍利弗尊者法眼的觉悟表明，即使佛陀不在场，使用佛陀自己以外的言语，也能成功地传授觉悟之道；目犍连尊者法眼的觉悟表明，即使弟子从未遇见过佛陀，也能成功地传授觉悟之道。这两个原则显示，觉悟之道并非必然依赖于与佛陀的直接个人接触，因此，即使在远离佛陀色身存在的时代和地点，例如我们当今所处的时代和地点，也能合法有效地传授觉悟之道。
The story of the Buddha’s authorizing the Saṅgha to accept new members establishes the legitimacy of each new bhikkhu accepted in line with the prescribed pattern. The Saṅgha that has accepted him owes its status to an allowance coming from the Buddha, and his preceptor belongs to a lineage stretching back to the Buddha himself.	佛陀授权僧伽接纳新成员的故事，确立了每一位依照既定模式接纳的新比丘的合法性。接纳他的僧伽之所以能获得这一地位，是因为来自佛陀的许可，而他的戒师则传承自佛陀本人。
In this way, the opening narratives establish the legitimacy of the Bhikkhu Saṅgha and of the training for the bhikkhus as embodied in the Khandhakas and the Vinaya as a whole.	透过这种方式，开头的叙述确立了比丘僧伽的合法性，以及比丘训练的合法性，这种合法性体现在《犍度》和整个《律藏》中。
As for the closing narratives, both the Mahāvagga and Cullavagga end with accounts that juxtapose misbehaving city bhikkhus with well-behaved wilderness bhikkhus. The placement of these accounts seems intended to make a point: that the survival of the Dhamma-Vinaya will depend on bhikkhus who practice in the wilderness. This is in keeping with a passage from the discourses (AN 7:21) that “as long as the bhikkhus see their own benefit in wilderness dwellings, their growth can be expected, not their decline.”	至于结尾的叙述，《大品》和《小品》都以对比城镇行为不端的比丘和行为良好的林野比丘的记载作为结尾。这些记载的放置似乎意在强调一个观点：法与律的存续将取决于在林野修行的比丘。这与经文（《增支部》7:21经）中的一段话相符：「只要比丘们见到在林野居处对他们自身有益，他们的增长是可预期的，而非衰落。」
Between these framing narratives, however, the Khandhakas seem randomly ordered, and the internal arrangement of individual Khandhakas is often even more haphazard. This lack of clear organization creates a problem for any bhikkhu who wants to train by the Khandhaka rules, as rules related in practice are often scattered in widely different spots of the text. The purpose of this volume is to bring related rules together in a coherent way that will make them easier to understand and put into practice.	然而，在这些框架叙事之间，《犍度》的顺序似乎杂乱无章，而单一《犍度》内部的安排更是如此。这种缺乏清晰的组织性，为任何想要按照《犍度》戒条训练的比丘都带来了问题，因为修行中相关的戒条往往散落在文本的截然不同的位置。本册的目的在于将相关的戒条以一种连贯的方式汇集在一起，使之更容易理解和付诸于实践。

Format

格式

Topically, the rules in the Khandhakas fall into three major categories, dealing with (1) general issues, (2) Community transactions, and (3) relations between bhikkhus and their co-religionists, i.e., bhikkhunīs and novices. To reflect these categories, this volume is organized into the same three parts. Each part is further divided into chapters, with each chapter devoted to a particular topic. With one exception (Chapter 9), each chapter falls into two sections: translations of the rules related to that topic, preceded by an explanatory discussion. The discussion provides an overview of the topic of the chapter, explaining the individual rules related to the topic, at the same time showing the relationships among the rules. Its purpose is to provide an understanding of the rules sufficient for any bhikkhu who wants to live by them. The rule translations are included to show the raw material from the Canon on which the discussion is based. As for Chapter 9, its topic—the protocols—is contained in detailed rules requiring little discussion, so its format is that of rule translations with brief annotations.

从主题来看，《犍度》的戒条可分为三大类，分别涉及：（1）一般议题；（2）僧团羯磨；（3）比丘与其同宗教者（即比丘尼和沙弥）之间的关系。为体现这三大类，本册也分为同样三个部分。每个部分又分为若干章节，每章专门探讨一个特定主题。除了一个例外（第九章），每章分为两部分：首先是解释性讨论，接著是与该主题相关的戒条翻译。讨论部分概述了该章的主题，解释了与该主题相关的个别戒条，同时阐明了戒条之间的相互关系。其目的是使任何想要遵循戒条而生活的比丘都能充分理解戒条。戒条翻译的收录旨在展示讨论所依据的《圣典》原文。至于第九章，其主题——行仪——包含在详细的戒条中，无需过多讨论，因此其格式是戒条翻译并附有简短的注解。

Rules	戒条
Formally, the rules in the Khandhakas are of three sorts: prohibitions, allowances, and directives. Most of the directives are de facto prohibitions: If a bhikkhu does not do as directed, he incurs a penalty. However, some of the directives—such as the protocols (Chapter 9) and the directions on how not to wear one’s robes—give more room for leeway. If a bhikkhu has good reason to deviate from them, he incurs no penalty in doing so. The penalty applies only when he deviates from them out of disrespect. Throughout this volume, the reader should assume all directives to be de facto prohibitions unless otherwise noted.	从形式上看，《犍度》中的戒条分为三类：禁止、许可和指示。大多数指示实际上是禁止：比丘若不遵从指示，将受到惩罚。然而，有些指示——例如行仪（第九章）和关于如何避免错误地穿著袈裟的指示——则给予了更大的回旋余地。如果比丘有好理由偏离这些指示，则这样做不会受到惩罚。只有当比丘出于不敬而偏离这些指示时，才会受到惩罚。除非另有说明，否则在本册中，读者应假定所有指示实际上都是禁止。
In terms of their seriousness, the vast majority of rules in the Khandhakas involve dukkaṭas (offenses of wrong doing), with a small number of thullaccayas (grave offenses) scattered among them. The text makes occasional references to the rules in the Pāṭimokkha, and—as anyone who has read BMC1 will have noted—these references play an important role in determining the range of those rules. In this volume, where the seriousness of a particular offense is not mentioned, the reader should assume it to be a dukkaṭa. Other grades of offenses will be specifically noted.	就严重程度而言，《犍度》中的绝大多数戒条都属于《突吉罗》（恶作罪），其中穿插著少量《偷兰遮》（重罪）。文本中偶尔会提及《波罗提木叉》中的戒条，而任何读过《佛教比丘戒律第一册》的人都会注意到，这些提及对于确定戒条的范围起著重要作用。在本册中，如果未明确指出某项罪行的严重程度，读者应假定其为《突吉罗》。其他等级的罪行将会特别注明。
In most cases, the citations in the Rules section of each chapter are straight translations from the Canon. However, there are passages—especially among the directives—where a straight translation would prove unduly long and repetitive, adding nothing to the discussion, so I have simply given a synopsis of the main points in the passage. For procedures and transaction statements (kamma-vācā) used in Community transactions (saṅgha-kamma), I have simply noted the chapter and section number where these passages can be found in The Book of Discipline (BD). Frequently-used transaction statements are provided in the Appendices. Passages where my translation differs from that in BD are marked with a (§).	大多数情况下，各章的「戒条」部分的引文均直接译自《圣典》。然而，有些段落——尤其是在指示部分——如果直接翻译会过于冗长重复，对讨论并无助，因此我仅对段落要点进行了概括。对于僧伽羯磨（saṅgha-kamma）中使用的程序和羯磨文（kamma-vācā），我只标注了这些段落在《戒律书》（BD）中的章节和节号。常用羯磨文列于附录。我的译文与《戒律书》译文不同的段落以（§）标示。
A few of the passages in the Rules sections are not mentioned in their respective discussions. In most cases, this is because these rules are discussed elsewhere, either in BMC1 or in this volume. However, there are also cases where a particular rule or transaction developed over time. For instance, Mv.I shows that the procedures for Acceptance—the Community transaction whereby new members are admitted to the Saṅgha—underwent many changes in response to incidents before achieving their final form. In cases like this, the text-locations of the earlier forms of the rules and transaction patterns are cited in the Rules section, but only the final forms are translated and discussed. Rules in Cv.X that affect only the bhikkhunīs and not the bhikkhus are best understood in the context of the Bhikkhunī Pāṭimokkha, and so are not translated or discussed here.	「戒条」部份中的一些段落在其各自的讨论中并未提及。大多数情况下，这是因为这些戒条在其他地方已有讨论，若非在《佛教比丘戒律第一册》中，就是在本册中。然而，也存在某一特定戒条或羯磨随著时间推移而发展演变的情况。例如，《大品》.一表明，受具足戒的程序——即新成员被接纳加入僧伽的僧团羯磨——在最终定型之前，因各种事件而经历了多次修改。对于此类情况，「戒条」部份会引用早期戒条形式和羯磨模式的文字位置，但仅翻译和讨论最终形式。《小品》.十中仅影响比丘尼而非比丘的戒条，最好结合比丘尼《波罗提木叉》来理解，因此此处不作翻译或讨论。

Discussions	讨论
Unlike its treatment of the Pāṭimokkha rules, the Canon does not provide word-commentaries for the Khandhaka rules. And, although it does provide an origin story for each rule, there are unfortunately very few cases where the story actually helps to explain the rule. In some cases, the origin story is terse, adding little information to what is in the rule. In others, the origin story is extremely long (the English translation of the origin story to the first rule in Mv.I takes up 51 pages in BD) and yet has very little to do with the rule it introduces. For instance, the origin story to the rule permitting bhikkhus to accept gifts of robe-cloth from lay donors tells the life story of Jīvaka Komārabhacca, the first lay person to give such a gift to the Buddha. Although Jīvaka’s story is fascinating in and of itself, providing many interesting insights into attitudes in the early Saṅgha, it is largely irrelevant to the rule at hand.	与《波罗提木叉》戒条的处理不同，《圣典》并未对《犍度》戒条提供文字注释。而且，尽管每条戒条都有其起源故事，但遗憾的是，这些故事真正有助于解释戒条的情况却寥寥无几。有些起源故事过于简略，对戒条本身的内容几乎没有补充。另一些起源故事则极为冗长（《大品》.一中第一条戒条的起源故事的英文翻译在《戒律书》中占了51页），却与它所引出的戒条几乎毫无关联。例如，允许比丘接受在家施主布施袈裟布的戒条起源故事，讲述了耆婆（Jīvaka Komārabhacca）的生平，他是第一位向佛陀布施的在家人。虽然耆婆的故事本身引人入胜，为我们了解早期僧团的态度提供了许多有趣的视角，但它与该戒条本身几乎毫无关联。
Thus the primary way the discussions use the Canon in helping to explain the rules is by placing each rule in connection to those related to it. From this placement one may gain a picture of how the rules fit into a coherent whole.	因此，讨论中运用《圣典》来帮助解释戒条的主要方式，是将每条戒条与其相关的戒条连结起来。透过这种联系，可以了解这些戒条如何构成一个连贯的整体。
Given this picture, it is then possible to add explanatory material from other sources. These sources include Buddhaghosa’s Commentary to the Vinaya (the Samanta-pāsādikā), two sub-commentaries (Sāriputta’s Sārattha-dīpanī and Kassapa’s Vimati-vinodanī), two Thai Vinaya guides (the Pubbasikkhā-vaṇṇanā and Prince Vajirañāṇa’s Vinaya-mukha), and—occasionally—oral traditions concerning the rules. Very few scholars have written on the Khandhakas of other early Buddhist schools, so references in this volume to other early Buddhist canons are rare. As in BMC1, I give preference to the earlier Theravādin sources when these conflict with later ones, but I do so with a strong sense of respect for the later sources, and without implying that my interpretation of the Canon is the only one valid. There is always a danger in being too independent in interpreting the tradition, in that strongly held opinions can lead to disharmony in the Community. Thus, even in instances where I think the later sources misunderstand the Canon, I have tried to give a faithful account of their positions—sometimes in great detail—so that those who wish to take those sources as their authority, or who wish to live harmoniously in Communities that do, may still use this book as a guide.	基于此，然后就可以加入从其他来源的解释性资料。这些来源包括佛音对律藏的《义注》（《一切善见》 Samanta-pāsādikā ）、两部复注（舍利弗 Sāriputta 的《阐明实义》 Sārattha-dīpanī 和迦叶 Kassapa 的《除疑》 Vimati-vinodanī ）、两部泰文律藏导论（ Pubbasikkhā-vaṇṇanā 以及 Vajirañāṇa 王子的《戒律入口》 Vinaya-mukha ），以及——偶尔——有关戒条的口说传统。很少有学者书写其他早期佛教部派的《犍度》，因此本册中对其他早期佛教经典的引用也很少。与《佛教比丘戒律第一册》一样，当早期上座部的来源与后期来源相冲突时，我偏好早期上座部的来源，但我这样做时仍对后期来源抱有极大的尊重，并且并不暗示我对《圣典》的解读是唯一有效的。在诠释传统时，过于独立总是存在风险，因为强烈固执己见可能会导致僧团内部的不和谐。因此，即使在我认为后期来源对《圣典》有所误解的情况下，我也力求忠实地呈现它们的立场——有时甚至非常详尽——以便那些希望以这些来源为权威，或希望在以这些来源为权威的僧团中和谐共住生活的人，仍然可以将本册作为指导。
And—again, as in BMC1—I have tried to include whatever seems most worth knowing for the bhikkhu who aims at using the Khandhaka rules to foster the qualities of discipline in his life—so as to help train his mind and live in peace with his fellow bhikkhus—and for anyone who wants to support and encourage the bhikkhus in that aim.	再次，如同在《佛教比丘戒律第一册》中一样，我尝试将那些对于旨在运用《犍度》戒条来培养其生活中自律品质的比丘来说最值得了解的内容纳入其中——以便帮助训练他的心，并与他的比丘同侪们和平共住生活——以及对于任何想要支持和鼓励比丘们实现这一目标的人。