Site
場所
3.1A summary:
3.1一個總結：
Site
處所
3.3A great many monks living at one site assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth to lead the Prātimokṣa, so the Blessed One said, “The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should not stay for another restoration rite at that site. They will be guilty of a breach if they stay on.”
3.3許多在同一處所的比丘，都假設某某比丘或某某比丘會領誦波羅提木叉經。但在次日十五日的說戒時，沒有比丘出來領誦波羅提木叉經。世尊因此說：「處主、房主、事主、物主和侍者主應當分別尋找一位比丘來領誦波羅提木叉經。如果他們找到了領誦波羅提木叉經的比丘，就一切都好。如果找不到，那些比丘就不應該在那個處所停留參加下一次的說戒。如果他們留下來，就會觸犯違犯罪。」
The Early Part of the Rains
雨季前期
3.4At one site, a great many monks were about to pledge to settle for the earlier part of the rains and assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth to lead the Prātimokṣa recitation, so the Blessed One said, “The site caretaker, residence caretaker, work caretaker, [F.148.a] supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should not pledge to settle for the earlier part of the rains at that site. They will be guilty of a breach if they make that pledge.”
3.4在某個僧伽藍，有許多比丘將要為前安居做出誓願，他們假定某比丘或某比丘會領誦波羅提木叉經。但到了隨後十五日的說戒時，沒有比丘站出來領誦波羅提木叉經，所以世尊說：「處主、房主、事主、物主和侍者主應該各自尋找一位比丘來領誦波羅提木叉經。如果他們找到一位比丘來領誦波羅提木叉經，那就很好了。如果他們找不到，那些比丘就不應該為前安居在該僧伽藍做出誓願。如果他們做出誓願，他們將犯戒。」
3.5At one site, a great many monks pledged to settle for the earlier part of the rains and assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth to lead the Prātimokṣa, so the Blessed One said, “The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should not settle for the earlier part of the rains at that site. They will be guilty of a breach if they stay on.”
3.5某處有眾多比丘已經在前安居中安居，他們假設某比丘或某比丘會主持波羅提木叉經的誦戒。但在隨後十五日的說戒時，沒有比丘站出來主持波羅提木叉經的誦戒，世尊因此說：「處主、房主、事主、物主和侍者主應該分別尋求一位比丘來主持波羅提木叉經的誦戒。如果他們找到了主持波羅提木叉經的比丘，那就沒問題了。如果他們沒有找到，那些比丘就不應該在那個處所中安居在前安居。如果他們留下來就會犯違犯罪。」
The Later Part of the Rains
後安居
3.6At one site, a great many monks were about to pledge to settle for the later part of the rains and assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth to lead the Prātimokṣa recitation, so the Blessed One said, “The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should not pledge to settle for the later part of the rains at that site. [F.148.b] They will be guilty of a breach if they make that pledge.”
3.6在某個道場，很多比丘準備要在後安居期間安居，他們都假定某比丘或某比丘會帶領誦波羅提木叉經。但在隨後十五日的說戒儀式上，沒有比丘站出來帶領波羅提木叉經的誦讀，於是世尊說：「處主、房主、事主、物主和侍者主應該分別去尋找一位比丘來帶領波羅提木叉經。如果他們找到一位比丘帶領波羅提木叉經，那就沒問題了。如果找不到，那些比丘就不應該在那個道場安居後安居。如果他們發願安居，就會犯違犯罪。」
3.7At one site, a great many monks pledged to settle for the later part of the rains and assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth to recite the Prātimokṣa, so the Blessed One said, “Those monks should remain at that very site for two months while carefully considering the matter. After two months have passed, the site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should not stay for another restoration rite at that site. They will be guilty of a breach if they stay on.”
3.7在某個地方，許多比丘誓願進行後安居，並假設某某比丘或某某比丘會領誦波羅提木叉。但在隨後第十五日的說戒時，沒有比丘挺身出來誦戒，所以世尊說：「這些比丘應當在該處停留兩個月，謹慎思考此事。兩個月後，處主、房主、事主、物主和侍者主應各自尋求一位比丘領誦波羅提木叉。如果他們找到領誦波羅提木叉的比丘，那就沒問題了。如果找不到，那些比丘就不應該在該處參加下一次說戒。如果他們繼續留下，將會違犯。」
Visiting
造訪
3.8The venerable Upāli asked the Blessed Buddha, “Honorable One, what should resident monks do if they hear of the impending arrival of a visiting monk who is an upholder of the sūtras, the vinaya, or the mātṛkā?”
3.8尊者優波離問世尊道：「世尊，如果常住比丘聽說有客比丘要來，他是經師、律師或母論師，那麼常住比丘應該怎麼做？」
3.9“Upāli, the monks should go out two and a half furlongs’ distance with parasols, standards, banners, and so on to greet the monk upholder of the sūtras, the vinaya, or the mātṛkā. If they can do so, all is well. If they cannot, they should go out five earshots with parasols, standards, banners, and so on to greet him. If they can do so, all is well. If they cannot, they should go out one half of a furlong, three earshots, one earshot, half of an earshot, or at least to the hall steps with parasols, standards, banners, and so on to greet him.
3.9「優波離，諸比丘應當帶著傘、旗幡、旌旗等物，一起走出二點五個弗龍的距離，去迎接那位精通經、律或母論的比丘。如果他們能夠這樣做，就很好。如果不能，就應當帶著傘、旗幡、旌旗等物，一起走出五個聲界的距離去迎接他。如果他們能夠這樣做，就很好。如果不能，就應當帶著傘、旗幡、旌旗等物，走出半個弗龍、三個聲界、一個聲界、半個聲界的距離，或者至少走到殿堂的階梯去迎接他。」
3.10“He should be welcomed with friendly words [F.149.a] and his begging bowl and robes taken. He should be bathed and supplies of oil offered to him and the saṅgha as well. The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker should see to him. He should be given an opportunity to listen to the Dharma.
3.10「應當以親切的言語歡迎他，接受他的缽和衣。應當為他洗浴，並為他和僧伽奉獻油。處主、房主、事主、物主和侍者主應當照顧他。應當給他聽聞法的機會。」
3.11“If some should say, ‘Venerable one, if these monks have gone forth like us, why do they deserve such reverence while we do not?’ you should reply, ‘These venerable ones are teachers and silents of our dearly departed Teacher’s words. They are broadly learned in and masters of the sūtras, the vinaya, and the mātṛkā, whereas you are not, and therefore they are deserving of reverence.’ ”
3.11「若有人說：『尊者啊，如果這些比丘像我們一樣出家了，為什麼他們值得如此尊敬而我們卻不呢？』你應該回答：『這些尊者是我們已逝的導師言教的保存者和傳承者。他們廣泛學習並精通了經、律和母論，而你們卻沒有，因此他們值得尊敬。』」
Traveling the Countryside
遊走鄉間
3.12“If monk wards and monk apprentices wish to travel the countryside on the fifteenth, the day of the restoration rite, preceptors and instructors should by no means give them consent to do so. If such a circumstance should come to pass, say, ‘Venerable ones, here, at such and such a site, we have a saṅgha elder, someone to recite the Prātimokṣa, someone with the pure conduct and qualities of a monk. Those of virtuous character are staying so those who have not regretted this site need not regret it while those who have regretted it should banish those feelings.’ They will be guilty of a breach if they do something other than what was instructed.”
3.12「如果沙彌和侍童想在十五日說戒日在鄉間遊歷，師父和教授師絕對不應該同意他們這樣做。如果這種情況真的發生了，應該說：『尊者們，在這個地方，在某某處所，我們有一位僧長老，有人能誦波羅提木叉，有人具備清淨的操守和比丘的品質。品德高尚的人正在此地居住，所以那些之前沒有對此處所悔恨的不必悔恨，那些已經悔恨的應該放棄這種感受。』如果他們做了被指示以外的事情，就會犯違犯。」
The Night Has Passed, Perform the Restoration Rite
夜已過去，請進行說戒
3.13Then, on that very fifteenth, the day for the restoration rite, the Blessed One sat down on a seat placed before the saṅgha of monks. Once seated, the Blessed One said to the monks, “Monks, the night has passed, perform the restoration rite.”
3.13於是，就在那個十五日說戒之日，世尊坐在放在僧團前的座位上。世尊坐好後，對比丘們說：「比丘們，夜晚已經過去了，現在進行說戒。」
3.14One monk then stood up from his seat, took his upper robe from one shoulder, knelt down on his right knee, [F.149.b] turned to the Blessed One and, after bowing with palms pressed together, asked the Blessed One, “Honorable One, what should we do if at a site there is a monk who is sick, suffering, and tormented by illness?”
3.14一位比丘從座位上站起來，從一肩脫下上衣，右膝跪地，[F.149.b] 轉身面向世尊，雙掌合十禮拜後，向世尊請問：「尊者，如果在某處所有一位比丘患病、受苦、被疾病所折磨，我們應該怎麼辦呢？」
3.15The Blessed One said, “His profession of purity should be received.”
3.15世尊說：「應當接受他的清淨宣告。」
3.16Though the Blessed One told them to receive his profession of purity, the monks did not know how to do so. The Blessed One said, “One monk may receive professions of purity from one, two, or even a great many monks, so long as he is able to state the name of each monk while among the saṅgha.
3.16世尊雖然告訴他們要接受這個懺悔者的清淨宣告，但是比丘們不知道該怎麼做。世尊說：「一個比丘可以從一個、兩個，甚至很多比丘那裡接受清淨宣告，只要他能夠在僧團中說出每一個比丘的名字就可以了。」
3.17“Monks, I will establish the rules of customary conduct by which a monk offers his profession of purity. The monk offering his profession of purity should take his upper robe from one shoulder, take off both sandals, and prostrate according to seniority before squatting with palms pressed together and saying, ‘Venerable ones, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk named so-and-so, who is sick, suffering, and tormented by illness. I therefore profess that I, the monk named so-and-so, who is sick, suffering, and tormented by illness, am pure of hindering qualities. I also profess the purity of my restoration rite and profess my purity. I communicate this profession.’
3.17「諸比丘，我將為你們建立學處，使得比丘得以說淨。說淨的比丘應當脫下一邊的上衣，脫去兩隻鞋，按照臘次向前禮拜，然後蹲下雙手合掌，說道：『尊敬的諸位，請聽。今天是十五日，僧團的說戒。也是十五日，我這位名叫某某、患病痛苦、被疾病折磨的比丘的說戒。因此，我這位名叫某某、患病痛苦、被疾病折磨的比丘宣告，我已清淨無有障法。我也宣告說戒的清淨，並宣告我的清淨。我傳達這個宣告。』
3.18“This should be repeated verbatim a second and third time. If the monk offering his profession of purity physically communicates his profession of purity, his profession of purity should be deemed as having been offered. If the monk offering his profession of purity verbally communicates his profession of purity, his profession of purity should be deemed as having been offered. If he physically and verbally communicates his purity, [F.150.a] his profession of purity should be deemed as having been offered.
3.18「這應該逐字重複第二次和第三次。如果提出清淨宣告的比丘以身體方式傳達他的清淨宣告，他的清淨宣告應該被認為已經提出。如果提出清淨宣告的比丘以言語方式傳達他的清淨宣告，他的清淨宣告應該被認為已經提出。如果他以身體和言語方式傳達他的清淨，他的清淨宣告應該被認為已經提出。」
3.19“If he does not physically or verbally communicate it, the entire saṅgha should either go to him or the monk should be brought among the saṅgha. They will be guilty of a breach if the entire saṅgha does not go to him or if the saṅgha is not complete on account of his consent not being received among the saṅgha. They will be guilty of a breach if the monk offering his profession of purity follows the rules of customary conduct but his profession is not accepted after being properly received.
3.19「若不身業傳、不口業傳，眾應詣彼，或彼比丘應來至眾中。若眾不詣彼，或眾因不得其所許而不集，眾即違犯。若說淨比丘循行學處，而其所許不被正受，眾即違犯。」
3.20“Monks, I will establish the rules of customary conduct for monks who receive the profession of purity. After he has received the profession of purity, the monk who has received the profession of purity should not run, nor should he rush, jump, jump over partitions, jump over ditches, jump onto verandas, sit in the sky above, go beyond the boundary, climb a ladder two rungs at a time, climb a staircase two steps at a time, spill over onto a causeway, fall asleep, or sit in equipoise. To fall asleep or to sit in equipoise are censured for two reasons: because one suggests disrespect and the other absentmindedness.
3.20「比丘們，我將為接受清淨宣告的比丘建立學處。接受清淨宣告後，接受清淨宣告的比丘不應奔跑，不應匆忙，不應跳躍，不應跳過隔板，不應跳過溝渠，不應跳上走廊，不應坐在空中，不應超越界限，不應一次跳兩檔階梯，不應一次跨兩級台階，不應溢出到堤道上，不應入睡，也不應安坐於禪定。入睡或安坐於禪定被訶責有兩個原因：一個表示不恭敬，另一個表示心不專注。」
3.21“Then, when the saṅgha elders say, ‘Venerable ones, profess the purity of those who have not come. Let their profession be known,’ the monk who has received the profession of purity should sit before the monk seated in front and say, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a place. [F.150.b] The monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a place, declares that he is pure of hindering qualities. He professes the purity of his restoration rite and professes his purity. Let his profession be known.’
3.21「那時，僧團長老們說：『諸位尊者，請宣告那些沒有來的人的清淨。讓他們的宣告被人知曉。』接著，已經接收清淨宣告的比丘應該坐在坐在前面的比丘面前，說：『尊者，請聽。今天是十五日，這是僧團的說戒。對於那位名叫某某的病弱比丘，他生病了、在受苦，被疾病折磨，住在某某地方。那位名叫某某的病弱比丘，他生病了、在受苦，被疾病折磨，住在某某地方，他宣告自己沒有障法的不淨。他宣告自己說戒時的清淨，並宣告自己的清淨。讓他的宣告被人知曉。』」
3.22“This should be repeated verbatim a second and third time.
3.22「這應該逐字重複誦讀第二次和第三次。」
3.23“Alternatively, the monk who has received the profession of purity should stand at the fore of the most senior row among the saṅgha and say, ‘Venerable saṅgha, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a place. The monk named so-and-so, at such and such a place, declares that he is pure of hindering qualities. He professes the purity of his restoration rite and professes his purity. Let his profession be known.’
3.23「或者，受了說淨的比丘應當站在僧團中最資深的行列的最前面，說道：『尊敬的僧團，請聽。今天是十五日，僧團的說戒日。同樣是十五日，在這樣那樣的地方，名叫某某的患病、受苦、被疾病折磨的比丘的說戒日。在這樣那樣的地方的名叫某某的比丘宣稱他沒有障法。他宣告他的說戒清淨，並宣告他的清淨。讓他的宣告被知曉。』」
3.24“They will be guilty of a breach if the monk receiving the profession of purity follows the rules of customary conduct but his profession is not accepted after being properly received.”
3.24「如果接受清淨宣告的比丘遵循學處，但他的宣告在被適當接收後卻沒有被接納，他們將被視為違犯。」
3.25The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk who has received a profession of purity comes to an end and dies on that very place after receiving a profession of purity, has the profession of purity been received or not?”
3.25尊者優波離問世尊說：「世尊，如果比丘領受清淨宣告以後，在那個地方死亡，終結了生命，已經領受了清淨宣告，那麼清淨宣告是否已經被領受呢？」
3.26“Upāli, it has not been received and should be received again.”
3.26「優波離，未曾受得，應當更受。」
3.27“If the monk who has received a profession of purity makes an oath professing to be a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, [F.151.a] someone living under false pretenses, someone outside the common living, or someone denied the common living, has the profession of purity been received or not?”
3.27「如果受過清淨宣告的比丘發誓自己是居士，或發誓自己是沙彌、經過閹割的人、黃門、污辱比丘尼者、殺母者、殺父者、殺阿羅漢者、破和合僧者、惡意出佛身血者、外道、皈依外道者、虛偽生活者、在共住之外者，或被否決共住者，這樣的清淨宣告是否已被接受？」
3.28“Upāli, it has not been received and should be received again.”
3.28「優波離，未受應重新受。」
3.29“Honorable One, if the monk who has received a profession of purity comes to an end and dies while on his way after receiving a profession of purity, has the profession of purity been received or not?”
3.29「尊者，若比丘已受清淨宣告，在受清淨宣告後行走途中命終，清淨宣告是否已受或未受？」
3.30“Upāli, it has not been received and should be received again.”
3.30「優波離，還未獲得，應當重新接受。」
3.31“If the monk who has received a profession of purity makes an oath professing he is a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the common living, or someone denied the common living, has the profession of purity been received or not?”
3.31「如果已經受清淨宣告的比丘發誓聲稱自己是居士、或發誓聲稱自己是沙彌、被閹割的人、黃門、污比丘尼者、殺母者、殺父者、殺阿羅漢者、破和合僧者、出佛身血者、外道、外道教團的皈依者、虛假生活者、不在共住之外、或被否認共住者，清淨宣告是否已被受納？」
3.32“Upāli, it has not been received and should be received again.”
3.32「優波離，它還沒有被接受，應該再次被接受。」
3.33“Honorable One, if the monk who has received a profession of purity receives a profession of purity and then comes to an end and dies while among the saṅgha, has the profession of purity been received or not?”
3.33「世尊，若比丘已受清淨宣告，後來命終，死在僧團之中，清淨宣告是否已受納？」
3.34“Upāli, it has been received and should not be received again.”
3.34「優波離，已經受清淨宣告，不應再次受持。」
3.35“[Honorable One,] if the monk who has received a profession of purity makes an oath professing he is a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the common living, or someone denied the common living, [F.151.b] has the profession of purity been received or not?”
3.35「世尊，若比丘已受清淨宣告，誓言自己是居士，或誓言自己是沙彌、黃門、被閹割者、污比丘尼者、殺母者、殺父者、殺阿羅漢者、破和合僧者、出佛身血者、外道、皈依外道者、虛妄住居者、非共住者，或被驅出共住者，清淨宣告是否已受？」
3.36“Upāli, it has been received and should not be received again.”
3.36「優波離，已經受領，不應再次受領。」
Rouse the Intention for the Restoration Rite
激發說戒的心願
3.37The venerable Upāli asked the Blessed Buddha, “Honorable One, what should a monk who is alone at a site do on the fifteenth, the day of the restoration rite?”
3.37尊者優波離問世尊說：「世尊，獨自住在一個處所的比丘，在十五日說戒之日應當如何做呢？」
3.38“Upāli, that monk should sprinkle the monastery hall with water, sweep it, spread a fresh paste of dung, set up a lion throne, set out a seat, light a votive lamp, and give the opportunity for the Dharma to be heard. Later, he should sit in the highest place around and look in the four directions. If pure, like-minded monks should come, he should say, ‘O venerable ones! Come quickly! It is the fifteenth and the saṅgha’s restoration rite.’
3.38「優波離，那位比丘應當用水灑淨寺堂，打掃它，鋪上新鮮的牛糞泥漿，設置師子座，擺放座位，點燃供燈，並為聞法提供機會。之後，他應當坐在最高的地方四處觀看。如果有清淨、同心的比丘來臨，他應當說：『尊敬的各位！請快來！今天是十五日，僧團的說戒日。』」
3.39“They should then sit together and perform the restoration rite. If they do so, all is well. If they do not, that monk should sit on his seat and say, ‘Today, the fifteenth, is the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk named so-and-so. I therefore profess that I, the monk named so-and-so, am pure of hindering qualities. I ask that the gods accept my profession of purity. So that I, the monk named so-and-so, may perfect the body of pure conduct, today I sanction the restoration rite.’
3.39「他們應當一起坐下並進行說戒。如果他們這樣做了，一切就很好。如果他們沒有，那位比丘應當坐在他的座位上說：『今天十五日是僧團的說戒。同樣也是十五日，我名叫某某的比丘的說戒。因此，我名叫某某的比丘宣告，我清淨於障法。我請諸天接受我的清淨宣告。為了我名叫某某的比丘能夠完成淨行的身體，今天我認可說戒。』
3.40“He should rouse the following intention and recite the words, ‘When I find a saṅgha assembly, I will participate in the full restoration rite together with the saṅgha and listen to the reciter recite The Prātimokṣa Sūtra.’ Repeat these words verbatim a second and third time.
3.40「他應該喚起以下的意願並誦讀這些話語：『當我遇到僧團集會時，我將與僧伽一同參與完整的說戒，並聽取誦經者誦讀《波羅提木叉經》。』逐字重複這些話語第二次和第三次。」
3.41“Where two monks are staying together, they should recite the words just given to one another. Likewise, where three monks are staying together, they should say them one by one in turn to one another. Where four monks are staying together, they should make a motion and then perform the restoration rite. In such a place, a sick monastic’s profession of purity should not be received. Where five or more monks are staying together, they should make a motion and then perform the restoration rite. In such a place, a sick monastic’s profession of purity may also be received. [F.152.a] [B13]
3.41「兩位比丘在一起住時，應當把剛才說的話互相誦給對方。同樣地，三位比丘在一起住時，應當輪流一個接一個地互相說這些話。四位比丘在一起住時，應當先作羯磨，然後進行說戒。在這樣的地方，不應該接受生病比丘的清淨宣告。五位或更多比丘在一起住時，應當先作羯磨，然後進行說戒。在這樣的地方，也可以接受生病比丘的清淨宣告。」