雨安居

CHAPTER ELEVEN	第十一章
Rains-residence	雨安居
Well before the Buddha’s time there was a custom in India that wanderers would stay in place for the rainy season, both to avoid having to negotiate muddy roads and to avoid trampling plants. Bhikkhus in the early years of the Buddha’s teaching career were criticized by the Jains for not observing this custom, so the Buddha gave his permission for them to stop their wandering for three months of the Rains. Later he imposed a penalty for not observing this custom.	早在佛陀时代之前，印度就有一个习俗，就是游方者会在雨季待在原地，以避免行走泥泞的道路和踩踏植物。在佛陀早期的教化生涯中，比丘们因不遵守这项习俗而受到耆那教徒的批评，于是佛陀允许他们在雨季三个月内停止游方。后来，他对不遵守这项习俗施加惩罚。
Periods of residence	安居时段
Because the rainy season in South Asia is roughly four months, bhikkhus are allowed to choose between two periods of Rains-residence: the first, starting the day after the full moon of the month of Asāḷhi (roughly July); and the second, starting the day after the following full moon. At present, the first Rains-residence starts on the full moon in July, or the second if there are two. Why the Buddha formulated two periods of Rains-residence, the Canon does not say. From the Commentary’s discussion of Mv.II.21.4, it would appear that if one enters the first Rains and then, for one reason or another, “breaks” the Rains (see below) within the first month, one would still be eligible to enter the second Rains so as to receive the privileges contingent on its successful completion.	由于南亚的雨季大约有四个月，比丘们可以在两个雨安居时段之间进行选择：前雨安居，从 Asāḷhi 月（大约是七月）满月的次日开始；后雨安居，从下一个满月的次日开始。目前，前雨安居从七月的满月开始，如果有两个满月，则从第二个开始。至于佛陀为何要订定两个雨安居时段，《圣典》中并未说明。从《义注》对《大品》.二.21.4 的讨论来看，如果入前雨安居，然后因为某种原因在第一个月内「中断」了雨安居（见下文），仍然有资格入后雨安居，并在圆满完成之后获得方便利益。
In the Buddha’s time, the determination of the lunar calendar was one of the responsibilities of the government in each kingdom or republic. Thus, to avoid controversy, the Buddha allowed that the wishes of kings be respected in this matter: If a king wanted to postpone the designation of the Asāḷhi full moon another month, bhikkhus were allowed to comply. (The rule coming from this origin story is stated in more general terms—“I allow that kings be complied with”—showing the general principle that we noted under Chapter 7, that the Buddha was not so foolish as to try to legislate for kings. The Commentary notes, however, that this principle applies only in matters in which the king’s wish is in line with the Dhamma. No one, it says, should be complied with in matters where their wishes are not in line with the Dhamma.) At present, the governments of only a few countries concern themselves with calculating the lunar calendar for the sake of the general population. In other countries this point is not an issue, and the bhikkhus are free to calculate the lunar calendar without regard to the government’s calculations.	在佛陀时代，制定阴历是每个王国或共和国政府的职责之一。因此，为了避免争议，佛陀允许在此事上尊重国王的意愿：如果国王想将 Asāḷhi 满月的指定推迟一个月，比丘们被允许遵从。（源自此起源故事的戒条以更普遍的措辞表达——「我允许国王被遵从」——体现了我们在第七章中提到的普遍原则，即佛陀不会愚蠢到试图为国王立法。然而，《义注》指出，这一原则仅适用于国王意愿符合佛法的事上。它说，如果有人的意愿与佛法不符，就不应该在该事上遵从他。）目前，只有少数国家的政府会为了民众而计算阴历。在其他国家，这一点并不成问题，比丘们可以自由地计算阴历，而不必考虑政府的计算方式。

Entering for the Rains	入雨安居
The first day of the Rains-residence is when lodgings in a monastery are assigned for the duration of the Rains, so the Commentary recommends that a bhikkhu planning to spend the Rains in another monastery should start heading there a month before the start of the Rains so as not to inconvenience the assigner of lodgings and other bhikkhus there. As for bhikkhus planning to stay on in the monastery where they are already residing, they should spend the month before the beginning of the Rains preparing any worn-down buildings so that those who come for the Rains will study and/or practice meditation in comfort. The assigner of lodgings should assign lodgings for the Rains at dawn of the day the Rains begins. If other bhikkhus come later in the day and there are no extra spaces for them, they should be told that the lodgings have been assigned and that they should go to other lodgings, such as the foot of a tree. (What this means, apparently, is that they should enter the second Rains somewhere else, as the Canon contains a rule against entering the Rains in anything less than a proper dwelling. See below.)	雨安居的第一天是寺院分配雨安居住所的日子，因此《义注》建议，计划在其他寺院度过雨安居的比丘应在雨安居开始前一个月前往该寺院，以免给分配住所的人和寺院的其他比丘带来不便。至于计划继续留在现居寺院的比丘，他们应在雨安居开始前一个月整修任何破旧的建筑，以便前来雨安居的人能够舒适地学习和/或修行。分配住所的人应在雨安居开始当天黎明分配雨安居住所。如果其他比丘当天晚些时候到来，并且没有多余的空间，应告知他们住所已分配完毕，他们应前往其他住所，例如树下。（显然，这意味著他们应该在其他地方入后雨安居，因为《圣典》里戒条规定，不得在非合适住所入雨安居。见下文。）
Mv.III.4.2 states that on a day for beginning the Rains one should not intentionally pass by a residence/monastery not desiring to enter for the Rains. How this applies to the beginning of the second Rains period is obvious: A bhikkhu must stop for the Rains on that day. As for the beginning of the first Rains period, the Commentary notes simply that if there are obstacles (see below), one may choose to enter the second Rains period instead. One obstacle not mentioned in the list below, however, is discussed in Mv.II.21.4. This is the case of a monastery where many (i.e., four or more) bhikkhus—“inexperienced and incompetent”—are staying for the Rains and none of them knows the uposatha or the uposatha transaction, the Pāṭimokkha or the recital of the Pāṭimokkha. One of them should be sent to a neighboring monastery immediately to master the Pāṭimokkha in brief or in its full extent. If he can manage it immediately, well and good. If not, one of them should be sent to a neighboring monastery for a period of seven days to master the Pāṭimokkha in brief or in its full extent. If he can manage it within seven days, well and good. If not, then all the bhikkhus should go stay for the Rains in the neighboring monastery. If they stay where they are, they all incur a dukkaṭa. None of the texts discuss the point, but apparently “going to stay for the Rains” in the neighboring monastery means entering the second Rains there.	《大品》.三.4.2 规定，在雨安居开始的那一天，不应该故意路过不想入雨安居的住所/寺院。这一条如何适用于后雨安居期的开始是显而易见的：比丘必须在那一天留下来过雨安居。至于前雨安居期的开始，《义注》仅指出，如果有障碍（见下文），可以选择入后雨安居期。然而，有一个障碍在下面的列表中没有提到，在《大品》.二.21.4 中进行了讨论。这种情况发生在一个寺院里，许多（即四位或更多）比丘——「缺乏经验和能力」——留下来过雨安居，他们中没有人懂得布萨或布萨羯磨、《波罗提木叉》或《波罗提木叉》的念诵。应立即派遣其中一人前往邻近的寺院，简略或全面掌握《波罗提木叉》。如果他能立即掌握，那就很好。如果不能，应派遣其中一人前往邻近的寺院，为期七天，简略或全面掌握《波罗提木叉》。如果他能在七天内掌握，那就很好。如果不能，那么所有比丘都应该前往邻近的寺院雨安居。如果他们留在原地，全都犯《突吉罗》。所有文献均未讨论这一点，但显然「前往邻近的寺院雨安居」意味著在那里入后雨安居。
The Commentary adds here that if a monastery has only one bhikkhu who knows the Pāṭimokkha and he dies, leaves, or disrobes in the first month of the first Rains, the remainder should go where there is someone who knows the Pāṭimokkha and stay there for the second Rains. If the knowledgeable bhikkhu dies, leaves, or disrobes in the latter two months of the first Rains, the remainder may stay there for the remainder of the Rains without offense.	《义注》在此补充：如果一座寺院只有一位通晓《波罗提木叉》的比丘，且此人在前雨安居期的第一个月内去世、离开或还俗，其余比丘应前往有通晓《波罗提木叉》之人的地方，并在后雨安居期住在那里。如果这位知识渊博的比丘在前雨安居期的后两个月内去世、离开或还俗，其余比丘可以在雨安居期剩余时间里住在那里而不犯戒。
However, one does not have to spend the Rains in a monastery. One may also live alone or in a small, ad hoc group as long as one stays in a proper lodging and knows the uposatha transaction appropriate for one’s number (see Chapter 15). In general, the Commentary says that a proper lodging is one with a door that can be opened and closed. Improper lodging arrangements listed in the Canon include living in the hollow of a tree (“like goblins”), in the fork of a tree (“like hunters”), in the open air, in a non-lodging (according to the Commentary, this means a place covered with the five kinds of allowable facing/roofing but lacking a door that can be opened and closed), in a charnel house (a place for keeping corpses, says the Commentary, adding that other proper lodgings within a charnel ground are all right), under a canopy, or in a large storage vessel (the Commentary interprets this as a shield). The Commentary notes that if one fixes up a hut in the hollow of a tree or the fork of a tree with a platform, a proper roof, walls, and a door, it is all right to stay there. The same holds true with a canopy or a shield if it is fitted with walls nailed to four posts and provided with a door that can be opened and closed. Yurts would thus be allowable.	然而，不必在寺院里度过雨安居。也可以独自居住，或与临时小群体住在一起，只要住在合适的住所，并通晓适合自己人数的布萨羯磨（见第十五章）。一般来说，《义注》说，适当的住所是指有可开关门的住所。《圣典》中列出的不合适的住所包括住在树洞里（「像妖精一样」）、树杈里（「像猎人一样」）、露天、非住所（根据《义注》，这指的是用五种允许的面/屋顶覆盖，但没有可开关门的地方）、尸骨存放处（《义注》说，这是存放尸体的地方，并补充说，尸骨堆内的其他适当住所都可以）、在树冠/顶蓬下，或在一个大型储藏船中（《义注》将其解释为屏障）。《义注》指出，如果在树洞或树杈里搭建了一间小屋，配有平台、合适的屋顶、墙壁和门，那么住在那里是可以的。如果树冠/顶蓬或屏障的墙壁钉在四根柱子上，并配有可开关的门，则同样可以居住。因此，蒙古包是允许的。
The Canon also gives permission to stay in a cowherd camp, with a caravan, or in a boat. If, during the Rains, any of these picks up and moves, one is allowed to go along. The Commentary adds that if one is planning to stay with a caravan, one should inform the caravan people that one needs a small hut on one of the carts. If they provide that, one may take that hut as one’s residence for the Rains. If not, one may take as one’s residence the space under a tall cart. If that is not possible, one should not enter the Rains with that caravan. If one is joining the caravan in hopes of arriving at a particular destination, then if the caravan reaches that destination one is allowed to remain there even if the caravan continues on its way. If the caravan breaks up, one should remain at the spot where it breaks up until the end of the Rains. If one has entered the Rains in a boat, then if the boat ends its trip, one should stay at that spot. If the boat is following the river bank or sea coast and arrives at one’s destination, one may stay there even if the boat continues its journey.	《圣典》也允许人们在牧牛营、商队或船上居住。如果在雨安居期间，这些中的任何一个开始移动，允许跟随之。《义注》补充道，如果打算跟著商队居住，应该告知商队成员，需要在一辆马车上搭建一间小屋。如果他们提供小屋，可以把小屋当作雨安居的住所。如果没有，可以把高大的马车下方的空间当作住所。如果无法做到这一点，不应该跟随商队入雨安居。如果加入商队是为了到达某个目的地，那么如果商队到达目的地，即使商队继续前行，也可以留在那里。如果商队解散，应该留在解散地点，直到雨安居结束。如果在船上入雨安居，那么如果船结束了行程，应该留在该地点。如果船沿著河岸或海岸行驶并到达自己的目的地，即使船只继续航行，也可以留在那里。
At present, these allowances would extend to caravan/trailers, mobile homes, and other similar vehicles.	目前，这些开缘可扩展到大篷车/拖车、移动房屋和其他类似交通工具。

Breaking one’s promise	违背诺言(破安居)
If a bhikkhu has accepted an invitation to stay at a certain place for the Rains but then does not fulfill his promise by not staying at the place, he incurs a dukkaṭa for the broken promise and becomes ineligible for the privileges contingent on having completed that Rains-residence. (Literally, the rule says that his first Rains “isn’t discerned,” which means that it doesn’t count.) The Sub-commentary misses the point of this rule, which has led to its general misinterpretation. In the origin story, Ven. Upananda accepts an invitation to spend the Rains at one spot and then decides to spend the Rains at two other locations. The Sub-commentary maintains that his Rains was invalidated by the fact that he determined two locations for his Rains; however, Mv.VIII.25.4 shows that spending the Rains in two locations, spending half of one’s time at one and half at the other, is perfectly legitimate. Thus the only possible reason for Ven. Upananda’s first Rains not to count is because he broke his promise.	如果一位比丘接受了在某地安居的邀请，但后来却没有履行诺言，没有住在那里，他将因违背诺言而犯《突吉罗》，并且失去资格享受完成雨安居的方便利益。（字面意思是，这条戒条说他的前雨安居「未被辨识」，这意味著它不算数。）《复注》没有理解这条戒条的要点，导致了它被普遍误解。在起源故事中，优波难陀尊者接受了在一个地方雨安居的邀请，然后决定在另外两个地方雨安居。《复注》认为，他的雨安居无效，因为他决意了两个雨安居地点；然而，《大品》.八.25.4 表明，在两个地方雨安居，一半时间在一个地方，一半时间在另一个地方，是完全合法的。因此，优波难陀尊者的前雨安季不算数的唯一可能原因是他违背了诺言。
The Canon also states that one also incurs the dukkaṭa for breaking one’s promise in this situation if one goes to the agreed location and then “breaks” one’s Rains (see below). The Commentary notes in either case that if one originally made the promise with the intention of breaking it, one incurs both the dukkaṭa for the broken promise and a pācittiya for lying. From the way these rules are phrased in the Canon—“one’s first (Rains) isn’t discerned”—it would appear that if one promised to stay for the first Rains but then broke the promise, one would still be eligible to stay at the promised place, or elsewhere, for the second Rains and be eligible for the lesser privileges contingent on having completed the second Rains, but none of the commentaries mention this point.	《圣典》也指出，如果去约定地点后「破坏」了雨安居（见下文），在这种情况下，也会因违背诺言而犯《突吉罗》。《义注》指出，无论哪种情况，如果最初许诺时有意违背，他都会因违背诺言而犯《突吉罗》，并因说谎而犯《波逸提》。从《圣典》对这些戒条的表述方式——「无法辨识前（雨安居）」——来看，如果承诺在前雨安居留下，但后来违背了诺言，他仍然有资格在后雨安居留在承诺的地方或其他地方，并有资格在完成后雨安居后享受较少的方便利益，但所有注释书均未提及这一点。

Determination	决意
The only formality mentioned in the Canon for starting a Rains-residence is that one prepares one’s lodging, sets out drinking-water and washing-water, and sweeps the area. The Commentary, however, recommends making a formal determination: After paying respects to the cetiya, etc., one should say one or two times:	《圣典》中提到的开始雨安居的唯一礼仪是准备住处，准备好饮用水和洗用水，并清扫周围环境。然而，《义注》建议做出正式的决意：在礼敬佛塔等之后，应该念诵一两遍：
“Imasmiṁ vihāre imaṁ te-māsaṁ vassaṁ upemi. (I am entering this three-month Rains in this dwelling.)”	「Imasmiṁ vihāre imaṁ te-māsaṁ vassaṁ upemi.（我将在此住所入这三个月的雨安居。）」
If staying in a place that does not qualify as a vihāra—as in a hut on a cart in a caravan—one should say three times:	若住在不符合 vihāra 条件的地方—例如大篷车上的小屋—则应念三遍：
“Idha vassaṁ upemi. (I am entering the Rains here.)”	「Idha vassaṁ upemi. （我在这里入雨安居。）」
If staying under a cart, one need only think, “I am going to stay here for the Rains.”	如果待在车下，只需想：「我要待在这里过雨安居。」
Different Communities have developed the Commentary’s recommendations in different ways. In some, the phrase “paying respects to the cetiya, etc.,” has been expanded to a tradition where the bhikkhus formally ask forgiveness of the Triple Gem and of one another in line with seniority. Because the word vihāra can be translated either as “dwelling” or as “monastery,” some Communities have avoided ambiguity first by formally announcing the boundaries of the area of one’s residence for the three months—usually covering the entire territory of the monastery—and by changing the determination to:	不同的僧团以不同的方式发展了《义注》的建议。在一些僧团中，「礼敬佛塔等」这个措辞被扩展为一种传统，即比丘们正式向三宝以及按戒腊彼此请求宽恕。由于 vihāra 一词既可以翻译为「住所」，也可以翻译为「寺院」，因此，一些僧团为了避免歧义，首先正式宣布三个月居住地的边界——通常涵盖整个寺院领域——然后将决意改为：
“Imasmiṁ āvāse imaṁ te-māsaṁ vassaṁ upemi. (I am entering this three-month Rains in this monastery.)”	「Imasmiṁ āvāse imaṁ te-māsaṁ vassaṁ upemi.（我将在这座寺院入这三个月的雨安居。）」
A common practice is to say this three times, instead of the one or two times recommended in the Commentary.	通常的做法是说三遍，而不是《义注》中建议的一两遍。
If, however, a bhikkhu prefers to limit his boundaries to the area around his hut, he is free to make that determination on his own.	然而，如果比丘希望将他的界限限制在他的小屋周围的区域，他可以自由地自行决意。
Duration	持续时间
Once a bhikkhu has entered the Rains, he must not go wandering off for the next three months. According to the Commentary, this means that he must greet the rising of dawn each day during those three months within the area he has determined for his residence. If he greets even one dawn outside of his determined area, his residence is broken. In breaking his residence, he both incurs a dukkaṭa and becomes ineligible for the privileges contingent on having completed the Rains.	比丘一旦进入雨安居，在接下来的三个月内不得外出游方。根据《义注》，这意味著在这三个月内，他必须在其决意居住的区域内迎接每日的黎明升起。如果他在决意的区域之外迎接那怕一次黎明，他的安居就被破坏了。破安居，他不仅犯《突吉罗》，而且将失去完成雨安居后享有方便利益的资格。
There are, however, two exceptions to this rule: going on legitimate seven-day business and breaking the residence because of valid obstacles.	但本戒条有两个例外：进行合法的七日事务和由于合理障碍而破安居。
Seven-day business	七日事务
The first exception to the rule concerning duration is that if one has legitimate business, one is allowed to go away for up to seven days. In the Commentary’s terms, this means that one may be away from one’s residence for up to six dawns and must return to greet the rising of the seventh dawn within the area that one has determined for one’s residence.	戒条关于期限的第一个例外是，如果有正当事务，允许离开最多七天。用《义注》的话来说，这意味著可以离开住所最多六个黎明，并且必须返回到他所决意安居的区域迎接第七个黎明的升起。
The legitimacy of the business is determined by the nature of the business, the person who needs one’s help, and whether that person sends for one to come.	事务的合法性取决于事务的性质、需要帮助的人以及该人是否来请。
If any one of seven classes of people asks for one’s help—a fellow bhikkhu, a bhikkhunī, a female trainee, a male novice, a female novice, a male lay follower, a female lay follower—one may go if sent for, but not if not sent for, if the business concerns that person’s desire to make merit, to hear the Dhamma, or to see the bhikkhus. The Canon gives a long list of situations in which a person—lay or ordained—might want a bhikkhu to come for these purposes. The list is not meant to be exhaustive, but it provides an interesting glimpse of the merit-making occasions of the time: The donor has arranged the construction of a building, either for the Community, for a group of bhikkhus, or a single bhikkhu; he/she has arranged the construction of a building for his/her own use. Other occasions, given only in the case of a lay follower, include the following: His/her son or daughter is getting married; he/she has fallen ill; or he/she has memorized an important discourse and wants to pass it on so that it does not disappear with his/her death (which, in the days before written transmission, could easily have happened). In all these cases, the Sub-commentary says that if one goes without being sent for, one has broken one’s Rains-residence and incurred an offense.	如果有七种人中的任何一种请求帮助——比丘同侪、比丘尼、学法女（式叉摩那）、沙弥、沙弥尼、男在家弟子、女在家弟子——如果该事务是关于此人想要做功德、闻法、或见比丘，如果来请，则可以前往；如果没有来请，则不得前往。《圣典》列举了一长串人们——无论是在家还是出家——可能希望比丘为此目的而前往的情况。这份清单并非详尽无遗，但它提供了一个有趣的视角来了解当时的做功德场合：布施者安排建造建筑物，供僧团、比丘团体或单一比丘使用；他/她安排建造建筑物供自己使用。其他仅在在家弟子情况下出现的情形包括：其子女结婚；其本人患病；或其背诵了一篇重要的开示，并希望将其传承下去，以免随著其死亡而消失（在书面传承出现之前，这种情况很容易发生）。在所有这些情况下，《复注》都指出，如果未经邀请就离开，则破了雨安居，构成了犯戒。
There are other cases in which one may go, even if not sent for—all the more if sent for—if any of the following situations arises concerning a fellow bhikkhu, a bhikkhunī, a female trainee, a novice, or a female novice, and one plans to be of help:	还有其他情况，即使没有来请，也可以前往——更不用说如果来请的话——如果发生以下任何一种情况，涉及比丘同侪、比丘尼、学法女（式叉摩那）、沙弥、或沙弥尼，而且自己打算提供帮助：
he/she has fallen ill,	他/她病了，
he/she is suffering from dissatisfaction with the holy life,	他/她对梵行生活感到不满，
he/she is suffering from anxiety over the possibility of having broken a training rule, or	他/她担心自己可能违反了学处，或者
he/she has fallen into a viewpoint (diṭṭhigata—see the discussion in Chapter 9).	他/她陷入了某种观点（diṭṭhigata—参见第九章的讨论）。
Furthermore, in the case of a bhikkhu or bhikkhunī, one may go if he/she has committed a saṅghādisesa offense and needs help in the steps leading to rehabilitation, is about to become the object of a Community disciplinary transaction (such as censure), or has had a Community disciplinary transaction imposed on him/her. In the case of a female trainee, one may go if she has broken her training rules and interrupted her training, and one wants to help her undertake her training again. In the case of a male novice or female trainee, one may also go if he/she wants to determine his/her eligibility for ordination or wants to be ordained. In the case of a female novice, one may go if she wants to determine her eligibility to become a female trainee or to take on the female trainee’s training.	此外，如果是比丘或比丘尼，犯了《僧残》罪，需要帮助出罪清净，即将变成僧团治罪羯磨（如呵责）的对象，或已经对他/她施加僧团治罪羯磨，也可以前往。如果是学法女（式叉摩那），她违反了学处并中断了训练，想要帮助她重新开始训练，也可以前往。如果是沙弥或学法女（式叉摩那），他/她想要确定自己是否有资格受具足戒或想要受具足戒，也可以前往。如果是沙弥尼，她想要确定自己是否有资格成为学法女（式叉摩那）或接受学法女（式叉摩那）的训练，也可以前往。
If either of one’s parents falls ill, one may go even if not sent for, all the more if sent for. If any of one’s other relatives fall ill, or if a person who lives in dependence on the bhikkhus falls ill, one may go only if sent for, not if not sent for.	若父母一方患病，即使无人来请，亦可前往，更何况是来请。若其他亲属患病，或依附比丘而生活之人患病，则必须来请，方可前往，无人来请则不得前往。
In all of the cases where one may go if not sent for, the Canon depicts the person in question as sending a messenger with a general invitation for bhikkhus to come. The Commentary notes, though, that the invitation is not a prerequisite for being allowed to go. Even if no message or messenger is sent, one may still go on seven-day business as long as one goes with the purpose of being of help.	在所有无需邀请即可前往的情况中，《圣典》都将当事人描述为派遣信使，向比丘发出普遍的邀请。然而，《义注》指出，邀请并非获准前往的先决条件。即使没有传讯或信使被送来，只要是为了提供帮助而前往，仍然可以进行为期七天的事务。
One may also go on Community business. The example given in the Canon: A Community dwelling has fallen into disrepair and a lay follower has taken the goods from the dwelling and stashed them away in the wilderness. He asks for bhikkhus to come and take them to put them into safe keeping. Examples given in the Commentary: One may go to help with construction work on a cetiya, a hall, or even the hut of an individual bhikkhu. However, this last example—because it is for individual rather than Community business—seems to go beyond the Canon’s intent.	也可以去处理僧团事务。《圣典》中举了一个例子：一处僧团住所年久失修，一位在家弟子从住所取走财物，藏匿于林野。他请求比丘们前来取走，妥善保管。《义注》中举了例子：可以去帮助修建佛塔、大殿，甚至是个别比丘的小屋。然而，最后这个例子—因为它是处理个人事务而非僧团事务—似乎超出了《圣典》的本意。
Finally, as noted above, if one has started spending the Rains in a residence with four or more bhikkhus, none of whom knows the Pāṭimokkha in full or in brief, one of the bhikkhus may go to a neighboring residence for up to seven days to learn the Pāṭimokkha.	最后，如上所述，如果开始与四位或更多比丘一起在住处度过雨安居，而其中没有一位比丘完全或简要地通晓《波罗提木叉》，则其中一位比丘可以前往邻近的住处学习《波罗提木叉》，时间最长为七天。
Under the heading of seven-day business, the Commentary gives some extra allowances that it admits do not come from the Canon. If, before the Rains, a group of bhikkhus set a date for a meeting during the Rains—the context of the Commentary’s allowance suggests that the meeting would be to listen to a Dhamma talk—one may treat it as seven-day business, but not if one’s intention in going is simply to wash one’s belongings. However, if one’s mentor sends one there for whatever purpose (even for washing one’s robes, says the Sub-commentary) one may go for seven days. If one goes to a monastery that is not far away, intending to return that day, but for some reason cannot return in time, one may treat it as seven-day business. One may not use the seven-day allowance for recitation and interrogation—i.e., memorizing and studying the meaning of the Dhamma—yet if one goes with the purpose of visiting one’s mentor and returning that day, but the mentor tells one to stay on, it is all right to stay. The Sub-commentary adds here that one may even stay on for more than seven days without incurring an offense, although one’s Rains will be broken. Because these allowances have no basis in the Canon, many Communities do not recognize them as valid.	在七日事务的范畴下，《义注》给了一些额外的开缘，并承认这些开缘并非出自《圣典》。如果在雨安居之前，一群比丘约定了在雨安居期间一个聚会的日期——《义注》的开缘上下文暗示这次聚会是为了聆听佛法开示——可以将其视为七日事务，但如果比丘前往的目的仅仅是清洗自己的物品，则不可以。然而，如果自己的导师派自己去那里，无论出于何种目的（《复注》说，即使是为了洗自己的袈裟），可以去七天。如果前往一座不远的寺院，打算当天返回，但由于某种原因无法及时返回，也可以将其视为七日事务。七天的开缘不得用于背诵及询问—即背诵和研习佛法的意义。但如果是为了拜访自己的导师而去，并在当天返回，但导师告诉自己继续留下，则也可以留下。《复注》补充道，即使停留超过七天也不构成犯戒，虽然会破雨安居。由于这些开缘在《圣典》中没有依据，许多僧团并不承认其有效性。
The Commentary notes, citing a passage in Mv.III.14.6, that one may leave for seven-day business even on the first day of the Rains, and there is apparently no limit to the number of times one may go for seven-day business during the following three months. This opens the possibility of taking up Rains-residence in more than one place, alternating short periods in one residence and then the other. We will deal with the implications of this possibility below. Mv.III.14.7 indicates that if one leaves on seven-day business less than seven days before the end of the Rains-residence, one need not return.	《义注》引用了《大品》.三.14.6 的一段话，指出即使在雨安居的第一天，也可以离开去处理七天的事务，而且在接下来的三个月里，去处理七天事务的次数显然没有限制。这打开了在超过一个地方度过雨安居的可能性，交替在一个住处和另一个住处短暂居住一段时间。我们将在下文探讨这种可能性的含意。《大品》.三.14.7 指出，如果在雨安居结束前不到七天离开去处理七天事务，则无需返回。
None of the texts make exemption for the case where a bhikkhu, going on legitimate seven-day business and planning to return in time, ends up spending more than seven days, either through forgetfulness or through circumstances beyond his control. In other words, whether he intends to or not, if he overstays his seven-day limit, his Rains-residence is broken and he incurs an offense.	没有任何文献豁免比丘去处理合法的七日事务，打算按时返回，但最终却停留超过七天的情况，无论是由于健忘还是超出他控制的情况。换句话说，无论他是否故意，如果他超过了七天的期限，他的雨安居就被破坏了，并构成了犯戒。

Obstacles	障难
The second exception to the rule concerning duration is that a bhikkhu may break his Rains-residence at any time if there are valid obstacles for doing so. He does not incur an offense, but does relinquish his right to the privileges that come with having completed the Rains.	关于持续时间戒条的第二个例外是，如果有合理障碍这样做的话，比丘可以随时破雨安居。他不犯戒，但确实放弃了完成雨安居后所带来的方便利益的权利。
Mv.III.9.1–Mv.III.11.13 gives a long list of valid obstacles, which Pv.VI.4 divides into four sorts: dangers to life, dangers to the holy life, a threatened split in the Community, and an actual split in the Community.	《大品》.三.9.1–《大品》.三.11.13 列出了一长串合理障碍，《附随》.六.4 将其分为四类：生命危险、梵行生活危险、僧团分裂威胁以及僧团实际分裂。
Dangers to life	生命危险
Bhikkhus may break the Rains without offense if they are	比丘可以破雨安居而不犯戒，如果他们
—harassed by beasts who seize and attack them;	—受到野兽的骚扰，抓住并攻击他们；
—harassed by creeping things who bite and attack them;	—受到爬虫类的骚扰，咬伤并攻击他们；
—harassed by criminals who rob them and beat them;	—遭受犯罪者的骚扰，抢劫并殴打他们；
—harassed by demons who possess them and sap their vitality.	—受到恶灵的骚扰，附身于他们身上并消耗他们的活力。
With regard to the beasts, the Commentary notes that “seize and attack” also includes cases where the beasts, having surrounded one, chase one away, frighten one, or kill someone else in the vicinity.	关于野兽，《义注》指出，「抓住并攻击」还包括野兽包围人、驱逐人、惊吓人或杀死附近的其他人的情况。
Also, if the village where the bhikkhus have entered for the Rains is burned or carried away by a flood, and the bhikkhus suffer in terms of alms; or if their own lodgings are burned or carried away by a flood and they suffer in terms of lodgings, they may leave without offense.	另外，如果比丘们入雨安居的村庄被烧毁或被洪水冲走，而比丘们在钵食方面受苦；或者如果他们自己的住所被烧毁或被洪水冲走，他们在住所方面受苦，他们可以离开而不犯戒。
If the village on which they depend moves to a new location, the bhikkhus may follow along. If the village splits, they are to go to the location where the majority of villagers have gone or to the location where the faithful supporters have gone. However, the Commentary recommends that if the village moves only a short distance away and is still within range for alms-going, one should stay in place. If it goes farther than that, one may follow the village to its new location but should try to return to one’s original place every seven dawns to keep the Rains. If that isn’t possible, one should stay with congenial bhikkhus in the village’s new location.	如果依附的村庄搬迁，比丘们可以跟随。如果村庄分裂，他们应该前往大多数村民或虔诚支持者去的地方。然而，《义注》建议，如果村庄迁移的距离不远，且仍在托钵范围之内，则应留在原地。如果迁移的距离超出托钵范围，可以跟随村庄迁移到新地点，但应试著每七个黎明返回原地以保持雨安居。如果无法做到，则应在村庄的新地点与志同道合的比丘们同住。
If the bhikkhus do not get enough food for their needs; or if the food is plentiful but uncongenial to them; or if the food is plentiful and congenial, but they don’t receive congenial medicine; of it they don’t get a suitable attendant, they may leave without offense. The Vinaya-mukha interprets the allowance in these instances as valid only if one’s health is in serious jeopardy.	如果比丘们没有得到足够的食物；或者食物充足但不适合他们；或者食物充足且适合他们，但没有得到合适的药物；或者没有合适的侍者，他们可以离开，而不犯戒。《戒律入口》认为，只有在健康受到严重威胁的情况下，这些情况下的开缘才有效。
Dangers to the holy life	梵行生活危险
If anyone tries to tempt a bhikkhu, offering him wealth or a wife (or to be his wife), or if he sees abandoned treasure, and in any of these cases he reflects, “The Blessed One says that the mind is easily changed. This could be an obstacle to my holy life,” he may break the Rains without offense.	如果有人试图引诱比丘，给他财富或妻子（或成为他的妻子），或看到被遗弃的财宝，并在这些情况下的任何一种，他反思到：「世尊说，心很容易改变。这可能会成为我梵行生活的障碍。」他可以破雨安居，而不犯戒。
A threatened split in the Community	僧团分裂威胁
If many bhikkhus are striving for a schism in the Community where one is living and one doesn’t want the Community to be split in one’s presence, one may leave. However, if bhikkhus in another residence are striving for a schism in their Community and one feels that one might be able to talk them out of it, one may go to their residence. The same holds true if bhikkhunīs are striving for a split in the Community. The Commentary—assuming that Community here means the Bhikkhu Saṅgha—objects to this allowance on the grounds that bhikkhunīs cannot split the Bhikkhu Saṅgha. However, the original meaning of the Pali may have been that the bhikkhunīs were striving for a schism in their own Community. In this case, one may break the Rains without offense in order to try to prevent the split.	如果许多比丘在自己居住的僧团中试图分裂，而自己不想僧团在自己面前分裂，可以离开。但是，如果其他住处的比丘试图分裂僧团，而自己觉得可以劝阻他们，可以前往他们的住处。如果比丘尼试图分裂僧团，也同样适用。《义注》—假设这里的僧团是指比丘僧团—反对此开缘，理由是比丘尼不能分裂比丘僧团。然而，巴利文的原意可能是比丘尼试图在她们自己的僧团中分裂。在这种情况下，为了阻止分裂，可以破雨安居而不犯戒。
A split in the Community	僧团分裂
If bhikkhus or bhikkhunīs in another residence have split their Community, one may break the Rains to go there. The Commentary raises another objection here, on the grounds that once the Community has split nothing can be done; and that the Pali should thus read, “the bhikkhus are about to split the Community.” This, however, ignores the very real possibility that both sides of the split have been acting in good faith, and that one may bring them to a reconciliation. (See Chapter 21, especially Mv.X.5.14 & Mv.X.6.1.)	如果其他住处的比丘或比丘尼分裂了他们的僧团，可以破雨安居前往那里。《义注》在此提出了另一个反对意见，理由是僧团一旦分裂就无能为力；巴利语应该这样理解：「比丘们即将分裂僧团」。然而，这忽略了一个非常现实的可能性：分裂双方都本著善意行事，可以促成他们和解。（参见第二十一章，尤其是《大品》.十.5.14 和《大品》.十.6.1 。）
If any of these four kinds of obstacles arises and one can handle the situation by going away for no more than seven days, the Commentary recommends returning within seven days so as not to break the Rains. In other words, the situation is to be treated as legitimate seven-day business. If this cannot be managed, one commits no offense, but one becomes ineligible for the privileges that come with having completed the Rains.	如果出现这四种障难中的任何一种，而可以透过外出不超过七天来处理该情况，《义注》建议在七天内返回，以免破雨安居。换句话说，这种情况应被视为合法的七日事务。如果无法处理，则不犯戒，但将失去完成雨安居所带来的方便利益。
In addition to these four categories, there is also the rule mentioned above that if many bhikkhus have begun the Rains in a residence where none of them knows the Pāṭimokkha and they cannot arrange for one of their number to memorize the Pāṭimokkha in a nearby residence within seven days, they are to leave their original to residence to spend the Rains in the neighboring residence.	除了上述四种情况外，还有一条上面提到的戒条，即如果许多比丘在一处开始雨安居，而其中没有人通晓《波罗提木叉》，并且他们无法在七天内安排其中一人在附近的住处记诵《波罗提木叉》，那么他们必须离开原来的住处，到邻近的住处过雨安居。

Non-dhamma agreements	非如法约定
Traditionally, the Rains-residence is a time for becoming more stringent in one’s practice. Often, bhikkhus staying together will make group vows as a way of offering encouragement to one another. However, there is a rule against making agreements that are not in accord with the Dhamma. In the origin story for this rule, a group of bhikkhus agreed not to ordain any new bhikkhus during the Rains. A relative of Lady Visākhā wanted to ordain during that period but the bhikkhus refused, telling him to wait to the end of the Rains. Yet when the Rains had ended, he had abandoned his desire to ordain. So the Buddha made a ruling that “This sort of agreement should not be made: ‘During the Rains, the Going-forth is not to be given.’”	传统上，雨安居是在修行上会更加严格的时间。通常，住在一起的比丘们会立下集体誓言，以此互相鼓励。然而，有一条戒条禁止做出非如法约定。这条戒条的起源故事是这样的：一群比丘约定在雨安居不为任何新比丘受具足戒。毘舎佉女士的一位亲戚想在雨季受具足戒，但比丘们拒绝了，并告诉他要等到雨安居结束。然而，雨安居结束后，他放弃了受具足戒的愿望。于是佛陀做出裁决：「不应做出这样的约定：『雨安居期间，不得出家。』」
The Commentary to Mv.III.13.2 cites two other agreements that are of this sort: taking a vow of silence and agreeing that those who go away for seven-day business should not get a share of the Community’s gains distributed while they are away. The rule against taking a vow of silence comes in Mv.IV.1.13. In the origin story to that rule, the Buddha learns that a group of bhikkhus have observed a vow of silence for the duration of the Rains and his response is this: “These worthless men, having spent the Rains uncomfortably, claim to have spent the Rains comfortably. Having spent the Rains in cattle (-like) affiliation, they claim to have spent the Rains comfortably. Having spent the Rains in sheep (-like) affiliation, they claim to have spent the Rains comfortably. Having spent the Rains in heedless-affiliation, they claim to have spent the Rains comfortably. How can these worthless men undertake a vow of dumb silence, the undertaking of sectarians?”	《大品》.三.13.2 的《义注》引用了另外两项类似的约定：宣誓沉默，并同意那些外出七日事务的人在外出期间不应获得僧团收益的分配。禁止宣誓沉默的戒条载于《大品》.四.1.13 。在这个戒条的起源故事中，佛陀得知一群比丘在雨安居期间遵守了沉默的誓言，他的回应是：「这些无用之人，过著不舒服的雨安居，却声称自己过得很舒服。他们像牛一样共住过雨安居，却声称自己过得很舒服。他们像羊一样共住过雨安居，却声称自己过得很舒服。他们住放逸共住过雨安居，却声称自己过得很舒服。这些无用之人，怎么能立下沉默的誓言，立下外道的誓言呢？」
More generally, the Commentary says that agreements “of this sort” are the non-dhamma agreements that the Buddha criticized in the Sutta Vibhaṅga. Apparently, this is a reference to the origin story to NP 15, in which the Buddha, criticizing a group of bhikkhus for inventing their own pācittiya rule, says, “What has not been formulated (as a rule) should not be formulated, and what has been formulated should not be rescinded, but one should dwell in conformity and in accordance with the rules that have been formulated.”	更概括地说，《义注》说「这类」约定指的是佛陀在《经分别》中所批评的非如法约定。这显然是指《舍堕》一五的起源故事。佛陀在其中批评一群比丘创造他们自己的《波逸提》戒条时说：「未制定（戒条）者，不应制；已制定（戒条）者，不应废；应依已制定之戒条而住。」
The Commentary to Pārājika 4 expands on this point with a long list of agreements that should not be made for the Rains: refusing to give the Going-forth, prohibiting the study or teaching of the Dhamma, deciding to share in-season gifts to the Community with bhikkhus staying outside the monastery precincts, or compelling the observance of the dhutaṅga (ascetic) practices. The Commentary to Cv.VI.11.3 adds other agreements to this list: refusing to give Acceptance, refusing to give dependence, refusing to give the opportunity to listen to the Dhamma, and not sharing Community gains with those who go away on seven-day business. It then adds a list of agreements that would accord with the Dhamma, such as encouraging one another to know moderation in speech, to converse on the ten proper subjects of conversation (AN 10:69), to show consideration to meditators when one is reciting the Dhamma, to willingly undertake any of the dhutaṅga practices in line with one’s abilities, and to be heedful at all times.	《波罗夷》四的《义注》扩充此点，列举了一长串雨安居不应达成的约定：拒绝给予出家，禁止研习或教授佛法，决定与待在寺院区域外的比丘分享当季的布施，或强迫遵循头陀行（苦行）。《小品》.六.11.3 的《义注》增加了其他约定到此列表上：拒绝授予具足戒，拒绝给予依止，拒绝给予听闻佛法的机会，以及不与外出处理七日事务的人分享僧团的收益。然后，它又增加了一系列会符合佛法的约定，例如鼓励彼此懂得言语适度、谈论十种适当的话题（《增支部》10:69经）、在诵读佛法时体谅禅修者、愿意根据自己的能力进行任何头陀行、以及时刻保持不放逸。

Gifts of cloth	赠布
Mv.VIII.32 lists eight ways in which a donor may designate gifts of cloth, and one of them is that a gift of cloth may be for the bhikkhus who are residing or have resided in a particular residence for the Rains. We will discuss this arrangement in more detail in Chapter 18, but here we will simply note the Commentary’s observation that, during the Rains-residence, this arrangement applies only to bhikkhus who have kept the residence up to that point without break; for one month after the Rains, it applies only to the bhikkhus who have successfully kept the entire Rains-residence. According to the Canon, if the kaṭhina has been spread, this arrangement extends until the end of the kaṭhina privileges.	《大品》.八.32 列出了布施者指定赠布的八种方式，其中之一就是布匹可以赠予正在或曾经在特定住处居住过雨安居的比丘。我们将在第十八章详细讨论这项安排，但这里我们仅提及《义注》中的观察：在雨安居期间，此安排仅适用于保持安居不破的比丘；雨安居过后一个月，此安排仅适用于成功保持整个雨安居的比丘。根据《圣典》，如果功德衣已经敷展，此安排将持续到功德衣方便利益结束为止。
The Canon also adds that, if a donor has designated a gift of cloth for the bhikkhus who are residing/have resided for the Rains, a bhikkhu who is not residing/has not resided for the Rains in that residence should not accept a portion. To do so is to incur a dukkaṭa. The Commentary adds that if he does accept such a portion, he should return it. If it gets worn out or lost before he returns it, he should make compensation. If, when the Community asks for its return, he doesn’t return it, the offense is to be determined by the value of the cloth, which could well amount to a pārājika. In saying this, the Commentary is following the theory of bhaṇḍadeyya, which—as we stated in the discussion of Pr 2—has no basis in the Canon. Here in particular it seems excessive punishment for what the Canon explicitly says is an act incurring only a dukkaṭa. If we follow the Canon, the bhikkhu who has accepted such a portion need not return it. Once it has been given to him, it is his—even though he incurs an offense in accepting it.	《圣典》也补充道，如果布施者指定为正在/已在度雨安居的比丘布施布料，则未正在/未曾在该住处度雨安居的比丘不应接受部分布料。这样做会犯《突吉罗》。《义注》补充道，如果他接受了这部分布料，则应归还。如果在归还之前布料磨损或遗失，则应予以赔偿。如果当僧团要求归还布料时，他没有归还，则应根据布料的价值来判定其罪过，这很可能构成《波罗夷》罪（pārājika）。《义注》这样说是遵循了「bhaṇḍadeyya」的理论，正如我们在《波罗夷》二的讨论中所述，这种理论在《圣典》中没有依据。尤其在这里，对于《圣典》明确指出只会犯《突吉罗》的行为，惩罚似乎过重。如果我们遵循《圣典》，接受这部分布料的比丘无需归还。一旦被给予，这部分布料就属于他了——即使他接受它时犯了戒。
As mentioned above, under the topic of seven-day business, there is the technical possibility that a bhikkhu may enter the Rains in two residences. If donors at both places designate gifts of Rains-residence cloth, then if the bhikkhu spends half the time at one residence and half the time at the other, he should be given half a portion here and half a portion there. Or if he spends more time at one than the other, he should be given a full portion at his main residence and nothing at the other.	如上所述，在七日事务的主题下，技术上存在比丘可以在两个住处入雨安居的可能性。如果两个地方的施主都指定布施雨安居的布匹，那么如果比丘一半时间在一个住处，一半时间在另一个住处，则应在这里给他一半份额，在那里给他一半份额。或者，如果他在其中一个住处待的时间比另一个住处多，则应在其主要住处给予全额布匹，而在另一处则不给予。

Privileges	方便利益
The Commentary, in scattered places, explicitly mentions five privileges to which a bhikkhu who completes the first period of Rains-residence without break is entitled. The first four are:	《义注》在零散的地方明确地提到了完成前雨安居不破的比丘所享有的五项方便利益。前四项是：
he may participate in the Invitation (pavāraṇā) transaction marking the end of the Rains-residence (see Chapter 16);	他可以参加标志著雨安居结束的自恣（pavāraṇā）羯磨（见第十六章）；
he may continue receiving gifts of Rains-residence cloth at that residence for a month after the end of the Rains-residence;	雨安居结束后的一个月内，他可以在该住处继续接受雨安居布料的布施；
he may keep one of his robes in his alms-village if he is staying in a wilderness area (see NP 29); and	如果他住在林野地区，他可以将一件袈裟留在他的托钵村庄（见《舍堕》二九）；并且
he may participate in the spreading of a kaṭhina (see Chapter 17).	他可以参与功德衣(迦𫄨那衣)的敷展（请参阅第十七章）。
In each of these cases, the Commentary is basing its judgment on the fact that the Canon’s permission for these activities is given for “bhikkhus who have lived for (i.e., completed) the Rains-residence.”	在每一种情况中，《义注》的判断都是基于这样的事实：《圣典》允许「已住满（即，完成）雨安居的比丘」进行这些活动。
The fifth privilege is based on three passages in Mv.VIII.24 (sections 2, 5, & 6). In each of the three, donors present gifts of cloth “to the Community” and in each case the bhikkhus who have spent the Rains in that residence have sole rights to these gifts until their kaṭhina privileges are ended (see Chapter 17). If the bhikkhus do not spread a kaṭhina, the Commentary states that they hold this right for the month after the end of the Rains-residence.	第五项方便利益是基于《大品》.八.24 中的三个段落（第二、五、和六节）。在这三个段落，施主均「向僧团」布施布料，且在每一个情况里，在该住度雨安居的比丘们拥有这些布施的独享权利，直至他们的功德衣方便利益结束（参见第十七章）。如果比丘们没有敷展功德衣，则《义注》指出，他们在雨安居结束后的一个月内拥有此权利。
A bhikkhu who completes the second period of Rains-residence without break is entitled to one privilege: He may participate in the Invitation transaction marking the end of his period of Rains-residence. If the bhikkhus in his residence have delayed their Invitation to that date, he may join in their Invitation. If not, he may participate in an Invitation with any fellow bhikkhus who have completed the second period of Rains-residence along with him. Because Pv.XIV.4 limits the period for receiving a kaṭhina to last month of the rainy season, and because a bhikkhu can participate in the spreading of a kaṭhina only after having completed his Rains-residence, this means that a bhikkhu who has completed the second period of Rains-residence is not entitled to this privilege.	完成后雨安居不破的比丘享有一项方便利益：他可以参加标志著其雨安居周期结束的自恣羯磨。如果他所在住处的比丘们已将自恣推迟到该日期，他可以参加他们的自恣。如果没有，他可以与任何和他一起已完成后雨安居的比丘同侪参加自恣。由于《附随》.十四.4 将接受功德衣的时间限制在雨季的最后一个月，并且由于比丘只有在完成其雨安居后才能参加功德衣的敷展，这意味著已完成后雨安居周期的比丘不能享有这项方便利益。
The Vinaya-mukha follows an old tradition that NP 1, 2, & 3; and Pc 32, 33, & 46 are also rescinded for one month for a bhikkhu who has completed the first period of Rains-residence. I have tried to trace the source of this tradition in the Canon and commentaries, but without success. The Vibhaṅgas to NP 3, Pc 32, 33, & 46 make clear that the fourth month of the rainy season—the month after the first period of Rains-residence, and the last month of the second period of Rains-residence—is the cīvara-kāla, the robe season (also called the cīvara-dāna-samaya, the occasion for giving robe-cloth), during which those rules, along with NP 1, are rescinded. However, neither the Canon nor the commentaries to these rules make these privileges contingent on having completed the Rains.	《戒律入口》遵循一个古老的传统，对于已经完成前雨安居的比丘，《舍堕》一、二和三；以及《波逸提》三二、三三和四六也被取消一个月。我曾试图在《圣典》和注释书中追溯这项传统的来源，但没有成功。《舍堕》三、《波逸提》三二、三三和四六的《经分别》明确指出，雨季第四个月—前雨安居后的该月份，以及后雨安居的最后一个月—是 cīvara-kāla ，袈裟季节（也称为 cīvara-dāna-samaya ，布施袈裟布的场合），在此期间，这些戒条以及《舍堕》一都会被取消。然而，无论是《圣典》还是这些戒条的注释书，都没有将这些方便利益规定为必须完成雨安居才能获得。
As for rescinding NP 2, the texts mention this only as one of the privileges for participating in the spreading of a kaṭhina. It might seem reasonable to regard NP 2 as rescinded during the cīvara-kāla, as all of the other privileges for participating in the kaṭhina are simply extensions of other cīvara-kāla privileges, but neither the Canon nor the commentaries support this idea. For instance, Mv.VIII.23.3 allows a bhikkhu to enter a village without his full set of robes if he has spread a kaṭhina, but does not extend the same privilege to a bhikkhu who has simply completed the Rains. Furthermore, the Commentary to Mv.VII indicates that the Buddha’s purpose in instituting the kaṭhina was to give the bhikkhus the privilege of traveling without their full set of robes during the last month of the rains, when roads were still wet. If this privilege came automatically with the completion of the Rains-residence, there would be no need to institute the kaṭhina for this purpose.	至于取消《舍堕》二，文献仅将其作为参与敷展功德衣所得的方便利益之一提及。在 cīvara-kāla 期间，将《舍堕》二视为被取消似乎是合理的，因为参与功德衣所得的其他所有方便利益都只是其他 cīvara-kāla 方便利益的延伸，但《圣典》和注释书均不支持这种观点。例如，《大品》.八.23.3 允许比丘不著全套三衣进入村庄，如果他已经敷展功德衣，但并未将同样的方便利益延伸给仅完成雨安居的比丘。此外，《大品》.七的《义注》指出，佛陀设立功德衣的目的是赋予比丘们在雨季最后一个月道路仍然湿润时，不著全套三衣出行游方的方便利益。如果这项方便利益随著雨安居的完成而自动到来，那么就没有必要为此目的设立功德衣。
Thus the only privileges contingent on completing the Rains-residence without break are:	因此，完成雨安居不破的方便利益只有：
the five for completing the first period of Rains-residence (participating in the Invitation transaction; receiving gifts of Rains-residence robe-cloth for an extra month; having sole rights to cloth presented “to the Community” in that residence for an extra month; keeping one of one’s robes in a village while living in a wilderness; and participating in the spreading of a kaṭhina); and	完成前雨安居的五项（参与自恣羯磨；额外一个月接受雨安居袈裟布的布施；在该住处拥有额外一个月供「给僧团」的布料的独有权利；在居住林野时，将自己的其中一件袈裟保留在村庄；参与功德衣的敷展）；而且
the one—participating in the Invitation—for completing the second.	完成后雨安居的一项—参与自恣。

(未完待续)