晓冬

第九章： 宝藏
83. Should any bhikkhu, without being previously announced, cross the threshold of a consecrated noble king's (sleeping chamber) from which the king has not left, from which the treasure (the queen) has not withdrawn, it is to be confessed.
83. 任何比丘，未经通告，经过一个崇高的国王的寝室，而国王和王后还未离开，犯 Pacittiya.
84. Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable, except within a monastery or within a dwelling, it is to be confessed. But when a bhikkhu has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, he is to keep it, (thinking,) "Whoever it belongs to will (come and) fetch it." This is the proper course here.
84. 任何比丘拣起或使人拣起一样贵重物品或被认为是贵重物品的东西时，除非是在僧道院和屋子里 (他拣起后想他人来认领)，犯 Pacittiya.
85. Should any bhikkhu, without taking leave of an available bhikkhu, enter a village at the wrong time -- unless there is a suitable emergency -- it is to be confessed.
85. 任何比丘在没告知一位比丘的情况下在不当的时间进入村庄 -- 除非是适当的紧急事故 --- 犯 Pacittiya.
86. Should any bhikkhu have a needle case made of bone, ivory, or horn, it is to be broken and confessed.
86. 任何比丘用骨头， 牙，或角作针，针必须被打碎和犯 Pacittiya.
87. When a bhikkhu is making a new bed or bench, it is to have legs (at most) eight fingerbreadths long -- using Sugata fingerbreadths -- not counting the lower edge of the frame. In excess of that it is to be cut down and confessed.
87. 当比丘在做一张床或板凳时，须依律藏规定，不然犯 Pacittiya.
88. Should any bhikkhu have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.
88. 任何比丘在床或板凳上装垫子，垫子须被拆下和犯 Pacittiya.
89. When a bhikkhu is making a sitting cloth, it is to be made to the standard measurement. Here the standard is this: two spans -- using the Sugata span -- in length, 1 1/2 in width, the border a span. In excess of that, it is to be cut down and confessed.
89. 当比丘在做一张坐布时，须依律藏规定，不然犯 Pacittiya.
90. When a bhikkhu is making a skin-eruption covering cloth, it is to be made to the standard measurement. Here the standard is this: four spans -- using the Sugata span -- in length, two spans in width. In excess of that, it is to be cut down and confessed.
90. 当比丘在做一张出疹子要盖的布时，须依律藏规定，不然犯 Pacittiya.
91. When a bhikkhu is making a rains-bathing cloth, it is to be made to the standard measurement. Here the standard is this: six spans -- using the Sugata span -- in length, 2 1/2 in width. In excess of that, it is to be cut down and confessed.
91. 当比丘在做一张雨季沐浴要用的布时，须依律藏规定，不然犯 Pacittiya.
92. Should any bhikkhu have a robe made the size of the Sugata robe or larger, it is to be cut down and confessed. Here, the size of the Sugata robe is this: nine spans -- using the Sugata span -- in length, six spans in width. This is the size of the Sugata's Sugata robe.
92. 任何比丘不照律藏的规格作僧袍，僧袍须被剪掉和犯 Pacittiya.

晓冬

四波罗提提舍尼（Patidesaniya ）

Patidesaniya
比丘犯这条戒律需要承认和告白。
1. Should any bhikkhu chew or consume staple or non-staple food, having received it himself from the hand of an unrelated bhikkhuni in an inhabited area, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."
1. 任何比丘在有人住的地方从和他无 (血缘) 关系的比丘尼手中接受食物并进食，犯 Patidesanja.

2. In case bhikkhus, being invited, are eating in family homes, and if a bhikkhuni is standing there as though giving directions, (saying,) "Give curry here, give rice here," then the bhikkhus are to dismiss her: "Go away, sister, while the bhikkhus are eating." If not one of the bhikkhus should speak to dismiss her, "Go away, sister, while the bhikkhus are eating," the bhikkhus are to acknowledge it: "Friends, we have committed a blameworthy, unsuitable act that ought to be acknowledged. We acknowledge it."
2. 如果比丘被邀请到他人家里用餐，而如果有位比丘尼站在那里给予指示，如 「那里给饭，那里给菜,」 比丘必须叫她离去，如果没有任何一位比丘叫她离去，犯 Patidesanja.

3. There are families designated as in training. Should any bhikkhu, not being ill, uninvited beforehand, chew or consume staple or non-staple food, having received it himself at the homes of families designated as in training, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."
3. 有些家庭是被指派为修行的。如果任何比丘，无病，没被遥请，从这些家庭接受食物并进食，则犯 Patidesanja.

4. There are wilderness abodes that are dubious and risky. Should any bhikkhu, not being ill, living in such abodes, chew or consume unannounced (gifts of) staple or non-staple food, having received them himself in the abode, he is to acknowledge it: "Friends, I have committed a blameworthy, unsuitable act that ought to be acknowledged. I acknowledge it."
4. 有些郊外地区是可疑和危险的。如果任何比丘，无病，住在这种地方，在那里吃未被通告的食物，则犯 Patidesanja.

晓冬

七十五众学法

Sekhiya
比丘须依此修行。

第一章： 二十六条适当的行为
1.  I will wear the lower robe [upper robe] wrapped around (me): a training to be observed.
1.  我会将下僧袍围绕 (穿) 在我身上。Sekhiya.
2.  I will wear the upper robe wrapped around (me): a training to be observed.
2.  我会将 上僧袍]围绕 (穿) 在我身上。Sekhiya.
3.  I will go well-covered in inhabited areas: a training to be observed.
3.  我将包覆整齐而前往俗人家。Sekhiya.
4.  I will sit well-covered in inhabited areas: a training to be observed.
4.  我将包覆整齐而坐在俗人家。Sekhiya.
5.  I will go well-restrained in inhabited areas: a training to be observed.
5.  我将端正威仪而前往俗人家。Sekhiya.
6.  I will sit well-restrained in inhabited areas: a training to be observed.
6.  我将端正威仪而坐在俗人家。Sekhiya.
7.  I will go with eyes lowered in inhabited areas: a training to be observed.
7.  我将垂目而视而前往俗人家。Sekhiya.
8.  I will sit with eyes lowered in inhabited areas: a training to be observed.
8.  我将垂目而视而坐在俗人家。Sekhiya.
9.  I will not go with robes hitched up in inhabited areas: a training to be observed.
9.  我将不拉高衣而前往俗人家。Sekhiya.
10. I will not sit with robes hitched up in inhabited areas: a training to be observed.
10. 我将不拉高衣而坐在俗人家。Sekhiya.
11. I will not go laughing loudly in inhabited areas: a training to be observed.
11. 我将不高声嬉笑而前往俗人家。Sekhiya.
12. I will not sit laughing loudly in inhabited areas: a training to be observed.
12. 我将不高声嬉笑而坐在俗人家。Sekhiya.
13. I will go (speaking) with a lowered voice in inhabited areas: a training to be observed.
13. 我将低声而前往俗人家。Sekhiya.
14. I will go sit (speaking) with a lowered voice in inhabited areas: a training to be observed.
14. 我将低声而坐在俗人家。Sekhiya.
15. I will not go swinging the body in inhabited areas: a training to be observed.
15. 我将不摇晃身体而前往俗人家。Sekhiya.
16. I will not sit swinging the body in inhabited areas: a training to be observed.
16. 我将不摇晃身体而坐在俗人家。Sekhiya.
17. I will not go swinging the arms in inhabited areas: a training to be observed.
17. 我将不摇摆手臂而前往俗人家。Sekhiya.
18. I will not sit swinging the arms in inhabited areas: a training to be observed.
18. 我将不摇摆手臂而坐在俗人家。Sekhiya.
19. I will not go swinging the head in inhabited areas: a training to be observed.
19. 我将不摇晃头部而前往俗人家。Sekhiya.
20. I will not sit swinging the head in inhabited areas: a training to be observed.
20. 我将不摇晃头部而坐在俗人家。Sekhiya.
21. I will not go with arms akimbo in inhabited areas: a training to be observed.
21. 我将不叉腰而前往俗人家。Sekhiya.
22. I will not sit with arms akimbo in inhabited areas: a training to be observed.
22. 我将不叉腰而坐在俗人家。Sekhiya.
23. I will not go with my head covered in inhabited areas: a training to be observed.
23. 我将不包覆头部而前往俗人家。Sekhiya.
24. I will not sit with my head covered in inhabited areas: a training to be observed.
24. 我将不包覆头部而坐在俗人家。Sekhiya.
25. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.
25. 我去到有人住的地方不会只用脚尖或脚背前往俗人家。Sekhiya.
26. I will not sit holding up the knees in inhabited areas: a training to be observed.
26. 我将不以手抱膝（散乱姿态）而坐在俗人家。Sekhiya.

晓冬

第二章： 三十条关于食物
27. I will receive almsfood appreciatively: a training to be observed.
27. 我会感激的接受食物。Sekhiya.
28. I will receive almsfood with attention focused on the bowl: a training to be observed.
28. 我接受食物时会将注意力放在钵上。Sekhiya.
29. I will receive almsfood with bean curry in proper proportion: a training to be observed.
29. 我接受食物时会适量的接受豆子咖喱。Sekhiya.
30. I will receive almsfood level with the edge (of the bowl): a training to be observed.
30. 我接受食物时，食物不超过钵边。Sekhiya.
31. I will eat almsfood appreciatively: a training to be observed.
31. 我会感激的进食。Sekhiya.
32. I will eat almsfood with attention focused on the bowl: a training to be observed.
32. 我进食时会将注意力放在钵上。Sekhiya.
33. I will eat almsfood methodically: a training to be observed.
33. 我会有规律的进食。Sekhiya.
34. I will eat almsfood with bean curry in proper proportion: a training to be observed.
34. 我进食时会适量的食用豆子咖喱。Sekhiya.
35. I will not eat almsfood taking mouthfuls from a heap: a training to be observed.
35. 我进食时会从食物的旁边开始用起。Sekhiya.
36. I will not hide bean curry and foods with rice out of a desire to get more: a training to be observed.
36. 我不会为了要更多的食物而隐藏食物。Sekhiya.
37. Not being ill, I will not eat rice or bean curry that I have requested for my own sake: a training to be observed.
37. 我无病时，我不会吃我为我自己要求而来的饭或豆子咖喱。Sekhiya.
38. I will not look at another's bowl intent on finding fault: a training to be observed.
38. 我不会意图找错误而盯着别人的钵。Sekhiya.
39. I will not take an extra-large mouthful: a training to be observed.
39. 我不会太大口的进食。Sekhiya.
40. I will make a rounded mouthful: a training to be observed.
40. 我会放适量的食物在口中进食。Sekhiya.
41. I will not open the mouth when the mouthful has yet to be brought to it: a training to be observed.
41. 我不会进食时张口。Sekhiya.
42. I will not put the whole hand into the mouth while eating: a training to be observed.
42. 我进食时不会把手放进嘴里。Sekhiya.
43. I will not speak with the mouth full of food: a training to be observed.
43. 我嘴里有食物时不会说话。Sekhiya.
44. I will not eat from lifted balls of food: a training to be observed.
44. 我不会用一只手拿食物和用另一只手进食 (从拿食物的那只手拿起食物来吃)。Sekhiya.
45. I will not eat nibbling at mouthfuls of food: a training to be observed.
45. 我不会一口一口的吃一件食物 (水果等等除外)。Sekhiya.
46. I will not eat stuffing out the cheeks: a training to be observed.
46. 我不会狼吞虎咽的进食。Sekhiya.
47. I will not eat shaking (food off) the hand: a training to be observed.
47. 我进食时不会用手甩掉食物。Sekhiya.
48. I will not eat scattering rice about: a training to be observed.
48. 我进食时不会撒落饭粒。Sekhiya.
49. I will not eat sticking out the tongue: a training to be observed.
49. 我进食时不会把舍头伸出来。Sekhiya.
50. I will not eat smacking the lips: a training to be observed.
50. 我进食时不会把嘴唇互击出来。Sekhiya.
51. I will not eat making a slurping noise: a training to be observed.
51. 我进食时不会发出噪音。Sekhiya.
52. I will not eat licking the hands: a training to be observed.
52. 我进食时不会舔我的手。Sekhiya.
53. I will not eat licking the bowl: a training to be observed.
53. 我进食时不会舔我的钵。Sekhiya.
54. I will not eat licking the lips: a training to be observed.
54. 我进食时不会舔我的嘴唇。Sekhiya.
55. I will not accept a water vessel with a hand soiled by food: a training to be observed.
55. 我手被食物弄脏时不会接过杯子。Sekhiya.
56. I will not, in an inhabited area, throw away bowl-rinsing water that has grains of rice in it: a training to be observed.
56. 我在有人住的地方不会洒清理钵的水 (有饭粒在里面)。Sekhiya.

晓冬

第三章： 十六条关于说法
57. I will not teach Dhamma to a person with an umbrella in his hand and who is not ill: a training to be observed.
57. 我不会对一位无病且手中拿着雨伞的人说法。Sekhiya.
58. I will not teach Dhamma to a person with a staff in his hand and who is not ill: a training to be observed.
58. 我不会对一位无病且手中拿着拐杖的人说法。Sekhiya.
59. I will not teach Dhamma to a person with a knife in his hand and who is not ill: a training to be observed.
59. 我不会对一位无病且手中拿着刀的人说法。Sekhiya.
60. I will not teach Dhamma to a person with a weapon in his hand and who is not ill: a training to be observed.
60. 我不会对一位无病且手中拿着武器的人说法。Sekhiya.
61. [62] I will not teach Dhamma to a person wearing non-leather [leather] footwear who is not ill: a training to be observed.
61. [62] 我不会对一位无病且脚穿着皮 [非皮] 鞋的人说法。Sekhiya.
63. I will not teach Dhamma to a person in a vehicle and who is not ill: a training to be observed.
63. 我不会对一位无病且在车上的人说法。Sekhiya.
64. I will not teach Dhamma to a person lying down who is not ill: a training to be observed.
64. 我不会对一位无病且躺着的人说法。Sekhiya.
65. I will not teach Dhamma to a person who sits holding up his knees and who is not ill: a training to be observed.
65. 我不会对一位无病且坐着抱着膝盖的人说法。Sekhiya.
66. I will not teach Dhamma to a person wearing headgear who is not ill: a training to be observed.
66. 我不会对一位无病且戴着头饰的人说法。Sekhiya.
67. 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.
67. 我不会对一位无病且头盖着袍或丝巾的人说法。Sekhiya.
68. 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.
68. 我 (坐在地上) 不会对一位无病且坐在座位上的人说法。Sekhiya.
69. 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.
69. 坐在低的座位，我不会对一位无病且坐在高的座位上的人说法。Sekhiya.
70. Standing, I will not teach Dhamma to a person sitting who is not ill: a training to be observed.
70. 我 (站着) 不会对一位无病且坐着的人说法。Sekhiya.
71. Walking behind, I will not teach Dhamma to a person walking ahead who is not ill: a training to be observed.
71. 我 (走在后面) 不会对一位无病且走在前面的人说法。Sekhiya.
72. Walking beside a path, I will not teach Dhamma to a person walking on the path and who is not ill: a training to be observed.
72. 我 (走在道路旁) 不会对一位无病且走在道路上的人说法。Sekhiya.

晓冬

第四章： 三条各样的规定
73. Not being ill, I will not defecate or urinate while standing: a training to be observed.
73. 我无病时不会站着大便或小便。Sekhiya.
74. Not being ill, I will not defecate, urinate, or spit on living crops: a training to be observed.
74. 我无病时不会站着大便，小便，或吐口水在有人栽种的植物上。Sekhiya.
75. Not being ill, I will not defecate, urinate, or spit in water: a training to be observed.
75. 我无病时不会站着大便，小便，或吐口水在下面有土的水里。Sekhiya.

晓冬

七灭诤法（Adhikarana-Samatha）

比丘须依此解决争论的问题。

 

1. A verdict "in the presence of" should be given. This means that the formal act settling the issue must be carried out in the presence of the Community, in the presence of the individuals, and in the presence of the Dhamma and Vinaya.

1. 必须有僧团的判决，当事人须在场，经法和律藏须在场。Adhikarana-Samatha.

 

2. A verdict of mindfulness may be given. This is the verdict of innocence given in an accusation, based on the fact that the accused remembers fully that he did not commit the offense in question.

2. 可用专心的判决来解决 (被无辜控告)。Adhikarana-Samatha.

 

3. A verdict of past insanity may be given. This is another verdict of innocence given in an accusation, based on the fact that the accused was out of his mind when he committed the offense in question and so is absolved of any responsibility for it.

3. 可用过去的疯狂行为来判决解决 (被无辜控告，当时是不用心，无心的)。Adhikarana-Samatha.

 

4. Acting in accordance with what is admitted. This refers to the ordinary confession of offenses, where no formal interrogation is involved. The confession is valid only if in accord with the facts, e.g.，a bhikkhu actually commits a pacittiya offense and then confesses it as such, and not as a stronger or lesser offense. If he were to confess it as a dukkata or a sanghadisesa, that would be invalid.

4. 和被允许的作为相符 (如犯 Pacittiya 只需告白，而如果是 Sanghadisesa 在此则不能用)。Adhikarana-Samatha.

 

5. Acting in accordance with the majority. This refers to cases in which bhikkhus are unable to settle a dispute unanimously, even after all the proper procedures are followed, and -- in the words of the Canon -- are "wounding one another with weapons of the tongue." In cases such as these, decisions can be made by majority vote.

5. 以多数表决。Adhikarana-Samatha.

 

6. Acting in accordance with the accused's further misconduct. This refers to cases where a bhikkhu admits to having committed the offense in question only after being formally interrogated about it. He is then to be reproved for his actions, made to remember the offense and to confess it, after which the Community carries out a formal act of "further misconduct" against him as an added punishment for being so uncooperative as to require the formal interrogation in the first place.

6. 若比丘一直到僧团集合才承认错误，僧团以 「更多行为不端」 表决 (因之前不合作和不承认)。Adhikarana-Samatha.

 

7. Covering over as with grass. This refers to situations in which both sides of a dispute realize that, in the course of their dispute, they have done much that is unworthy of a contemplative. If they were to deal with one another for their offenses, the only result would be greater divisiveness. Thus if both sides agree, all the bhikkhus gather in one place. (According to the Commentary, this means that all bhikkhus in the sima must attend. No one should send his consent, and even sick bhikkhus must go.) A motion is made to the entire group that this procedure will be followed. One member of each side then makes a formal motion to the members of his faction that he will make a confession for them. When both sides are ready, the representative of each side addresses the entire group and makes the blanket confession, using the form of a motion and one announcement ( natti-dutiya-kamma )。

7. 两边皆发现争论只会造成分离，并用仪式告白解决。Adhikarana-Samatha.

浪子无心

戒律的事情确实敏感呀，这么多人看，都没有人跟帖。

那先的比丘的比喻是不是符合佛陀的意思，我是有疑问的。佛陀在世极度强调戒律的重要性，但似乎未有戒律绝对不能改动的说法。临终时，佛陀对阿难说，小小戒，如果经过僧团的共同同意，是可以修改的。

而那先比丘对此的解释是，佛陀说这话，在试探僧团是否有决心继续绝对不变地持守他制定的戒律。

但是，并没有任何经文记载，佛陀对阿难说，你用这话去试探僧团的决心。

我们假设，如果佛陀如实地知道僧团的决心，则不会说这样的话，因为他已经确知。如果他对此存在疑问，这种考验就有可能把僧团引向矛盾。佛陀会如此做吗？

以下是那先比丘的说法。

那先尊者：「陛下，如有位王中之王对儿子们说：『儿子们，这大国在每一方都遍布远至大洋，以我们现有的军备，要长久维持这国土是很难的。当我不在世时，你们最好舍弃边境区域。』如此，陛下，当他们的父王死后，那些王子们是否会舍弃边境区域？」

　　弥陵陀王：「不会，尊者。诸王的贪婪不只如此。为了满足自己对权力的欲忘，那些王子只有可能会并吞比本身国土大上两三倍的国家，但绝不会舍弃己拥有的国土。」

　　那先尊者：「如是，陛下，佛陀是为了考验诸比丘才这么说：『阿难陀，当我入灭之后，若僧团愿意，则可废除小小戒。』陛下，为了彻底解脱痛苦，以及为了正法，诸佛子甚至愿意不只多持守一自五十戒，如此他们怎么可能会舍弃世尊原本已制的戒呢？」

晓冬

是的，说佛陀只是为了考验僧团，只是那先尊者的看法，但在第一次佛陀结集时，僧团已经一致同意，不舍一戒。

浪子无心

如果不舍一戒的倡议是出自这样的逻辑，那就大可商量了

晓冬

    而且，阿难尊者听到佛陀说可舍小小戒时，并未问明哪些戒律属于小小戒，或者小小戒的判断标准，所以，以大迦叶尊者为首的僧团一致同意不舍一戒。

    如果后人们觉得自己能判断什么是小小戒，并决定舍戒，而佛陀在世时的诸大弟子、阿罗汉尊者们都无法判断佛陀所指可舍的戒律，那这些后人们是否属于慢心作遂或存有贪念，就是很明显的事了。

浪子无心

说的牵强啊。佛陀既然用了小小戒，必是有所指的。何以判定后人追根究底就是慢心或者贪念呢？

僧团能作出不舍一戒这样一个可能影响到未来其他地区传道的决定，并且是明知道佛陀嘱咐部分戒律可舍，在这两个前提下，还作出这样的决议，可见僧团是可以根据情况作出自己的决断的。大迦叶尊者的这一提议是非常有价值的，但同时也带来了其他问题。

然而，试想现代的民主制度，能够发起决议说：自今往后，即便我们自己，或者我们的后人，都不能再讨论今天的决定。这可能吗？当然这个比喻不恰当。

这一决定和僧团民主有自我悖反的问题，我认为可能是后世戒律分裂的一个重要条件。

晓冬

    事情的关键在于，如果开这样的先河，承认各地僧团可以自己决定舍什么戒律（他们中的一部分人会以佛陀没有明确指出小小戒的内容为借口，将任何自己不喜欢的戒律都会归为小小戒，而舍掉），这戒律会变成什么样子恐怕谁也说不清楚了。甚至戒律最初是什么样子恐怕现代人也无从得知了。

    为了纯洁僧团，防止无耻者，大迦叶尊者为首的阿罗汉圣人们决定不舍一戒，这是很有价值的决定。

    当然，可能有人想了，那有人在北极或南极地区，想修佛法怎么办呢？因为着衣方面有这样或那样的规定。这并不是问题，那人就应当去适合修行的地方修行。

浪子无心

   是不是问题，并不是僧团单方面来判断的，每个修行者可以有自己的判断。说这不是问题，本身就是个问题。

   在我看来，佛教的宗派分流可能正是从这个不舍一戒而来。佛陀制戒时并没有避开凡夫比丘。这次决议却避开了，宗派的问题从此发端。

   后来发展的事实证明，这并没有能够免除僧团的变异。而即便在今天的汉地佛教里，也保存有完整的原始佛教戒律。

   我觉得这个决议的前提是，佛陀说小小戒可舍是不符合当时的实际操作条件的，也就是佛陀对当时情况有所不明，或者至少对未来的情况有所不明。

  

[此贴子已经被作者于2007-9-5 18:34:38编辑过]

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