The King
國王
4.1A summary:
4.1總結：
The King Apprehends a Monk
國王捉捕比丘
4.3“If a king, bandit, murderer, brigand, or enemy apprehends a monk on the fifteenth, the day of the restoration rite, the monks should, on behalf of that monk, either go in person or send a messenger to say, ‘As this monk is our fellow brahmacārin, we ask that you release him.’ If he is released, then all is well. If he is not released, a second messenger should be sent to say, ‘As we have some business with this monk, we ask that you please release him.’ If he is released, then all is well. If he is not released, the monks should proceed to an inner circle and perform the restoration rite there. Then, the following day, they should endeavor to secure the monk’s freedom. If they so endeavor, then all is well. They will be guilty of a breach if they do not.”
4.3「如果國王、強盜、殺人犯、匪徒或敵人在十五日說戒日逮捕一位比丘，僧團應當代表那位比丘，親自前往或派遣使者說：『因為這位比丘是我們的梵行同修，我們請求你釋放他。』如果他被釋放，那就沒問題了。如果他沒有被釋放，應當派遣第二位使者說：『我們與這位比丘有要事相商，我們請求你釋放他。』如果他被釋放，那就沒問題了。如果他仍未被釋放，僧團應當進入內圓並在那裡進行說戒。隨後，在下一天，他們應當努力爭取這位比丘的自由。如果他們這樣做了，那就沒問題了。如果他們沒有這樣做，他們將犯違犯罪。」
There Is Business So Do Not Rise
有事務故汝等勿起
4.4Later, on the fifteenth, the Blessed One sat down on a seat placed before the saṅgha of monks and performed the restoration rite by reciting the saṅgha’s Prātimokṣa. The Blessed One then said to the monks, “There is some saṅgha business to attend to so please do not rise for a time.”
4.4後來到了十五日，世尊坐在擺在僧團前面的座位上，透過誦經波羅提木叉為僧團舉行說戒。世尊隨後對比丘們說：「現在有僧伽的事務要處理，各位請暫時不要起身。」
4.5One monk then stood up from his seat, took his upper robe from one shoulder, turned to the Blessed One and, after bowing with palms pressed together, asked the Blessed One, “Honorable One, what should we do if the profession of purity made by a monk who is sick, suffering, and tormented by illness at a site is received?”
4.5有一位比丘從座位上站起來，將上衣從一肩褪下，轉向世尊，雙手合掌恭敬禮拜後，向世尊請問：「世尊，如果我們在僧伽藍接受了一位患病、苦惱、被病痛折磨的比丘所作的清淨宣告，我們應該怎麼做？」
4.6The Blessed One replied, “That monk should receive the consent of the monk who, because he is pure, has offered his profession of purity.’ ” [F.152.b]
4.6世尊說道：「那位比丘應當接受已經清淨、提出清淨宣告的比丘的同意。」
4.7Though the Blessed One told them to receive consent, the monks did not know how to do so, so the Blessed One said, “It may be received from one to one, one to two, or to a great many, so long as every monk in the saṅgha can be named. Monks, I will establish the rules of customary conduct by which a monk offers his consent. The monk offering his consent should take his upper robe from one shoulder, take off both sandals, and prostrate to the assembled in order of 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, a monk named so-and-so, who is sick, suffering, and tormented by illness. I therefore profess that I, a monk named so-and-so, who is sick, suffering, and tormented by illness, am pure of hindering qualities. I offer my consent for the saṅgha to properly perform its duties. My restoration rite is pure, I give my consent and profess my purity. Let my profession be known.’
4.7「請再念第二遍、第三遍。若奉持清淨宣告的比丘以身體表示同意，應當宣布他的同意。若奉持清淨宣告的比丘以言語表示同意，應當宣布他的同意。若奉持清淨宣告的比丘既以身體又以言語表示同意，應當宣布他的同意。
4.8“Repeat that verbatim a second and third time. If the monk offering his consent physically communicates his consent, his consent should be announced. If the monk offering his consent verbally communicates his consent, his consent should be announced. If the monk offering his consent both physically and verbally communicates his consent, his consent should be announced.
4.8「要按照這樣的方式再說一遍，然後第三遍也是這樣說。如果奉獻同意的比丘以身體表示他的同意，他的同意應該被宣佈。如果奉獻同意的比丘以言語表示他的同意，他的同意應該被宣佈。如果奉獻同意的比丘既以身體又以言語表示他的同意，他的同意應該被宣佈。
4.9“If he neither physically nor verbally communicates his consent, the entire saṅgha should 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, [F.153.a] or if the saṅgha is not complete on account of his not being accepted among the saṅgha. They will be guilty of a breach if the monk offering his consent follows the rules of customary conduct but his consent is not accepted after being properly received.
4.9「若彼比丘既不身表亦不語表而表其淨，應令全體僧團詣彼處，或將該比丘帶至僧團中。若全體僧團未詣彼處，則犯違犯罪；或若因該比丘未被納入僧團而僧團不圓滿，亦犯違犯罪。若該比丘奉行學處但其清淨宣告經如法受納後仍未被接受，則犯違犯罪。」
4.10“Monks, I will establish the rules of customary conduct for monks who receive consent. After he has received consent, the monk who has received consent 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.
4.10「諸比丘，我將為接受許可的比丘制定學處。接受許可後，接受許可的比丘不應奔跑，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，不應越過界限，不應一次跨兩級爬梯子，不應一次跨兩級爬樓梯，不應溢出到堤道上，不應入睡，也不應坐禪。入睡和坐禪因為兩個原因而受到非難：一個暗示不恭敬，另一個表示心不在焉。」
4.11“Then, when the saṅgha elder says, ‘Announce the consent and professions of purity of those venerable ones who have not come. Let this profession be known,’ the monk who has received the consent sits before the monk seated in front and says, ‘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, who is pure of hindering qualities. He has offered his consent for the saṅgha to properly perform its duties. His restoration rite is also pure, I announce his consent and profession of purity. [F.153.b] Let this announcement be known.’
4.11「然後，當僧長老說『宣告未來者的同意及清淨宣告。願此宣告被知曉』時，受到同意的比丘坐在坐在前面的比丘面前說『尊者，請聽。今日十五日，僧伽的說戒。患病、受苦、為疾病所折磨、名叫某某的比丘，在某某處，淨離障法。他已為僧伽妥善履行其本分而提供同意。他的說戒也是清淨的，我宣告他的同意及清淨宣告。願此宣告被知曉。』」
4.12“Repeat this verbatim a second and third time.
4.12「請再重複同樣的宣告，第二次和第三次。
4.13“Alternatively, the monk who has received consent should stand at the end of the line of seniority in the middle of 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, who is pure of hindering qualities. He has offered his consent for the saṅgha to properly perform its duties. His restoration rite is also pure, I announce his consent and profession of purity. Let this announcement be known.’
4.13「或者，獲得同意的比丘應當站在僧團中按臘次排列的最後位置，說道：『尊敬的僧團，請聽。今天是十五日，僧團的說戒。同樣是十五日，名叫某某的比丘的說戒，他生病、患病、為疾病所折磨，在某某地方，他沒有障法的不淨。他已經提出了同意，讓僧團能夠正當地履行其職責。他的說戒也是清淨的，我宣告他的同意和清淨宣告。讓這個宣告被知曉。』」
4.14“They will be guilty of a breach if the monk who has received the consent follows the rules of customary conduct but his announcement is not accepted after being properly received.”
4.14"如果受取同意的比丘遵循學處，但他的宣告在被妥善接受後卻沒有被認可，那麼他將犯違犯罪。"
4.15The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk receiving consent and a profession of purity comes to an end and dies immediately after having received consent and a profession of purity, has the profession of purity been received or not?”
4.15尊者優波離問世尊說：「世尊，若受持說淨的比丘，在得到懺悔者和聽懺者的宣告後，立即死亡，那麼說淨是否已經被接受了呢？」
4.16“Upāli, it has not been received and should be received again.”
4.16「優波離，未受，應重受。」
4.17“Honorable One, if the monk receiving consent and a profession of purity makes an oath consenting to and professing to being 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?” [F.154.a]
4.17「世尊，如果受持清淨宣告的比丘發誓同意並聲稱自己是居士，或發誓自己是沙彌、已被閹割之人、黃門、污比丘尼者、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、不在共住之中者，或被否定共住資格者，這樣的清淨宣告是否已被接納？」
4.18“Upāli, it has not been received and should be received again.”
4.18「優波離，不已得，應重受。」
4.19“Honorable One, if the monk receiving consent and a profession of purity comes to an end and dies afterwards while on his way, should the consent and profession of purity be declared received or not?”
4.19「世尊，若比丘受得同意與清淨宣告之後，死亡而去，應否宣告同意與清淨宣告已經受得？」
4.20“Upāli, they have not been received and should be received again.
4.20「優波離，它們沒有被接受，應該重新接受。」
4.21“If the monk receiving consent and a profession of purity makes an oath consenting to and professing to being 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?”
4.21「若受清淨宣告的比丘，發誓同意並宣稱自己是居士，或發誓說自己是沙彌、已被閹割的人、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、皈依外道者、虛偽生活者、不共住者或被禁止共住者，這樣的清淨宣告已經被接納了嗎？」
4.22“Upāli, they have not been received and should be received again.”
4.22「優波離，他們未曾得到受納，應當重新受納。」
4.23“If the monk receiving consent and a profession of purity comes to an end and dies while among the saṅgha after he has received consent and a profession of purity, has the profession of purity been received or not?”
4.23「若比丘受許可與說淨後，在僧團中圓寂，已受許可與說淨，說淨是否已受？」
4.24“Upāli, they have been received and should not be received again.”
4.24「優波離，已受到並且不應再受。」
4.25“If the monk receiving consent and a profession of purity makes an oath consenting to and professing to being 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, a person living under false pretenses, [F.154.b] someone who is outside the common living, or someone who is denied the common living, has the profession of purity been received or not?”
4.25「如果受戒受到同意並作出清淨宣告的比丘發誓同意並宣稱自己是居士，或發誓說自己是沙彌、閹割者、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、歸依外道者、虛偽生活者、不共住者，或被拒絕共住者，清淨宣告是否已受到？」
4.26“Upāli, they have been received and should not be received again.”
4.26「優波離，它們已被接受，不應再次接受。」
4.27The 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?”
4.27尊者優波離問世尊："尊敬的世尊，一位獨自住在某個地方的比丘在十五日說戒的日子應該怎麼做？"
4.28“Upāli, that monk should sprinkle the floor of the monastery with water, sweep it, spread a fresh paste of dung over it, set up a lion throne, set out a seat, light a votive lamp, and give an opportunity for the Dharma to be heard. After that, he should sit in the highest place around and look into 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.’
4.28「優波離，那位比丘應該用水灑掃寺院的地面，清掃乾淨，鋪上新的牛糞漿，設置師子座，擺好座位，點燃供燈，並提供聽聞法教的機會。之後，他應該坐在最高的地方環顧四方。如果有清淨、同心的比丘應該前來，他應該說：『尊敬的大德們！請快來！今天是十五日，僧團的說戒日。』」
4.29“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 is the fifteenth, 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.’
4.29「他們應當一起坐下，舉行說戒。如果他們這樣做，一切都好。如果他們不這樣做，那個比丘應當坐在他的座位上說：『今天是十五日，僧團的說戒。這也是十五日，我，名叫某某的比丘，的說戒。因此，我，名叫某某的比丘，宣告自己清淨於障法。我請求天神們接受我的清淨宣告。為了使我，名叫某某的比丘，能夠完成淨行身體，今天我許可說戒。』」
4.30“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.’ That should be repeated verbatim a second and third time.
4.30「他應當發起以下的心念，並誦說這些詞句：『當我找到僧伽的集合時，我將與僧伽一起參與完整的說戒，並聆聽誦經者誦說《波羅提木叉經》。』這些詞句應當完全相同地重複誦說第二次和第三次。」
4.31“Where two monks are staying together, they should recite the words just given to one another. Likewise, where three monks are staying together, [F.155.a] 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 consent and 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 consent and profession of purity can also be received.
4.31「在有兩位比丘同住的地方，他們應該彼此念誦剛才所說的言詞。同樣地，在有三位比丘同住的地方，他們應該輪流彼此一一念誦。在有四位比丘同住的地方，他們應該先作羯磨，然後進行說戒。在這樣的地方，不應該接受生病比丘的同意和清淨宣告。在有五位或更多比丘同住的地方，他們應該先作羯磨，然後進行說戒。在這樣的地方，也可以接受生病比丘的同意和清淨宣告。」
Giving Exemptions to the Deranged
豁免瘋狂者的規定
4.32The Blessed Buddha was staying at Prince Jeta’s Grove, Anāthapiṇḍada’s park, near Śrāvastī when the venerable Saikata, deranged, his mind disturbed, wandered around naked, sometimes coming to the saṅgha’s restoration rite site and sometimes not. Sometimes he participated with the saṅgha in the restoration rite, and sometimes he did not. Sometimes he attended the saṅgha’s special events and acts, and sometimes he did not. Sometimes he participated with the saṅgha in the saṅgha’s special events and acts, and sometimes he did not. Thus, when the monks found themselves unable to carry out certain acts on account of the saṅgha being incomplete, they appealed to the Blessed One and the Blessed One replied, “Monks, an exemption for reasons of derangement should be given to the monk Saikata and others like him. It should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:
4.32世尊佛陀當時住在舍衛城祇樹給孤獨園。尊者賽迦多心智混亂，神志不清，裸體到處遊蕩，有時來到僧伽的說戒場，有時不來。有時他與僧伽一起參與說戒，有時不參與。有時他參加僧伽的特殊事務和羯磨，有時不參加。有時他與僧伽一起參與僧伽的特殊事務和羯磨，有時不參與。因此，當比丘們由於僧伽不完整而無法進行某些羯磨時，他們就向世尊申報。世尊回答說：「比丘們，應該為賽迦多比丘及其他類似的人給予狂亂的豁免。應該按以下方式給予豁免。安排好座位後，敲響犍椎木鼓，將相關事項通知比丘們。等到整個僧伽坐定並集合後，一位比丘應該進行羯磨單白，並按以下方式進行羯磨：
“ ‘Venerable saṅgha, please listen. The monk Saikata, deranged, his mind disturbed, wanders around naked, sometimes coming to the saṅgha’s restoration rite site and sometimes not. [F.155.b] Sometimes he participates with the saṅgha in the restoration rite and sometimes he does not. Sometimes he attends the saṅgha’s special events and acts and sometimes he does not. Sometimes he participates with the saṅgha in the saṅgha’s special events and acts and sometimes he does not. Thus, we monks find ourselves unable to carry out certain acts due to our, on account of the saṅgha being incomplete. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha grant an exemption. I ask that the saṅgha grant the monk Saikata an exemption for reasons of derangement. If he comes, do not attempt to stop him. If he goes, do not attempt to stop him. Whether the monk Saikata comes or goes, the saṅgha should not be deemed in discord when they perform the saṅgha’s restoration rite, lifting of restrictions, motions, acts by motion and resolution, or acts by motion and triple resolution.’
「尊敬的僧團，請聽。比丘賽迦多心智混亂，神思紊亂，赤身裸體四處遊蕩，有時來到僧團的說戒場地，有時不來。有時他與僧團一起參與說戒，有時不參與。有時他參加僧團的特殊事務和羯磨，有時不參加。有時他與僧團一起參與僧團的特殊事務和羯磨，有時不參與。因此，我們比丘們發現自己因為僧團不完整而無法執行某些羯磨。為此，如果時機恰當並且僧團可以接納，我請求僧團授予豁免。我請求僧團給予比丘賽迦多因心智混亂而獲得的豁免。如果他來，不應試圖阻止他。如果他去，不應試圖阻止他。無論比丘賽迦多來或去，僧團在執行僧團的說戒、解罪、羯磨、單白羯磨或三番羯磨時，都不應被視為不和諧。」
4.34“That is the motion. The act is performed in the following way:
4.34「這是羯磨。羯磨的執行方式如下：
“ ‘Venerable saṅgha, please listen. The monk Saikata, deranged, his mind disturbed, wanders around naked, sometimes coming to the saṅgha’s restoration rite site and sometimes not. Sometimes he participates with the saṅgha in the restoration rite, and sometimes he does not. Sometimes he attends the saṅgha’s special events and acts, and sometimes he does not. Sometimes he participates with the saṅgha in the saṅgha’s special events and acts, and sometimes he does not. Thus, we monks find ourselves unable to carry out certain acts on account of the saṅgha being incomplete. I ask that the saṅgha grant the monk Saikata an exemption for reasons of derangement. If he comes, do not attempt to stop him. If he goes, [F.156.a] do not attempt to stop him. If he walks away, do not attempt to stop him. I ask those venerable ones who can accept our deeming the saṅgha should not be deemed in discord whether the monk Saikata comes or goes when they perform the saṅgha’s restoration rite, lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution to remain silent. I ask those who cannot so accept it to speak now.’
「尊敬的僧團，請聽聞。比丘賽迦多，心智混亂，思想擾亂，裸體遊走，有時來到僧團的說戒場地，有時不來。有時與僧團一起參與說戒，有時不參與。有時參與僧團的特殊事務和羯磨，有時不參與。有時與僧團一起參與僧團的特殊事務和羯磨，有時不參與。因此，我們比丘因為僧團不完整，發現自己無法進行某些羯磨。我懇請僧團給予比丘賽迦多因心智混亂而豁免。如果他來，不要試圖阻止他。如果他去，不要試圖阻止他。如果他走開，不要試圖阻止他。我懇請那些能夠接受以下安排的尊敬者保持沉默——無論比丘賽迦多來或去，僧團在進行僧團的說戒、解罪、羯磨、單白羯磨和三番羯磨時，不應被視為有諍論。我懇請那些不能接受這一安排的人現在就說出來。」
4.36“By expressing their acceptance and giving their consent, the saṅgha grants the monk Saikata an exemption by reason of derangement. By remaining silent, they assent to that.”
4.36「僧伽透過表達同意和認可，以狂亂為由給予賽迦多比丘豁免。他們保持沉默，就是對此同意。」
The Ten Recollections
十種念誦
4.37“If, on the fifteenth, the day of the restoration rite, a monk recalls an offense, that monk should properly make amends for the offense before another monk as follows: he should take his upper robe from one shoulder, take off both sandals, and prostrate to the assembled in order of seniority before squatting with palms pressed together. While squatting before the monk with palms pressed together and head bowed, he should say, ‘Venerable, please listen. I, the monk named so-and-so, have incurred this offense. I, the monk named so-and-so, confess and disclose each and every one of those offenses before you, venerable; I do not conceal them. If I confess and disclose them, I will be at ease. If I do not confess and disclose them, I will not be at ease.’
4.37「若在十五日說戒之日，比丘憶起違犯罪過，該比丘應當在另一位比丘前妥善懺悔該罪過，方式如下：他應當從一肩卸下上衣，脫掉兩隻鞋，按資歷順序向大眾頂禮，然後蹲坐，雙手合掌。蹲坐在比丘面前，雙手合掌，低眉順眼，他應當說：『尊者請聽。我名叫某某的比丘，已經犯下這項罪過。我名叫某某的比丘，在你面前懺悔並發露每一項那些罪過，我不隱瞞它們。如果我懺悔並發露它們，我將心安理得。如果我不懺悔並發露它們，我將心不安理得。』」
4.38“That should be repeated verbatim a second and third time.
4.38「應當原文逐字重複第二次和第三次。」
4.39“He is then asked, ‘Do you recognize the offense?’
4.39「隨後要問他：『你認識這個違犯嗎？』」
4.40“The monk should reply, ‘I do.’
4.40那比丘應該回答說：「我願意。」
4.41“He is then asked, ‘From now on, will you refrain from it?’
4.41他隨後被問道：「從今以後，你會戒除這個過失嗎？」
4.42“He replies, ‘I will.’
4.42他回答說：「我會的。」
4.43“That should be repeated verbatim a second and third time.
4.43「這應當逐字重複誦念第二次和第三次。」
4.44“The confessor should then say, ‘That is the means.’
4.44聽懺者應當說：「這就是方法。」
4.45“The confessant should then reply, ‘Excellent.’
4.45「懺悔者應該回答說：『善哉。』」
4.46“After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this to be a hindrance to the restoration rite. [F.156.b]
4.46"在那之後，應該進行說戒。比丘們，這就是應該如何進行說戒；我不宣佈這是對說戒的阻礙。"
4.47“If, on the fifteenth, the day of the restoration rite, a monk is already suspected of or uncertain about an offense, he should ask an upholder of the sūtras, the vinaya, or the mātṛkā about it. Once the suspicions and uncertainties regarding the offense have been resolved, he should properly make amends for the offense before another monk. After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
4.47「如果在十五日說戒的日子，某位比丘對於某項違犯已經懷疑或不確定，他應當向經師、律師或母論師詢問這個問題。一旦關於該違犯的懷疑和不確定之處得到解決，他應當在另一位比丘面前恰當地為該違犯懺悔。之後，應當進行說戒儀式。諸比丘，這就是應當如何進行說戒儀式；我不認為這對說戒儀式構成障礙。」
4.48“If, on the fifteenth, the day of the restoration rite, a monk recalls an offense while among the saṅgha, he should sanction that offense before another monk by saying, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so. I, the monk so-and-so, have recalled this and that offense while among the saṅgha. I, the monk so-and-so, sanction this offense in your presence so that I may perform the restoration rite today. I resolve that tomorrow morning I will properly make amends for that offense.’ After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
4.48「如果在十五日，說戒之日，一位比丘在僧團中回想起一項違犯，他應當在另一位比丘面前批准該違犯，說道：『尊敬的比丘，請聽。今天是十五日，僧團的說戒。今天也是十五日，我比丘某某的說戒。我比丘某某在僧團中回想起這樣和那樣的違犯。我比丘某某在你面前批准這項違犯，以便我能在今天進行說戒。我決心明天早上將為那項違犯適當地進行懺悔。』之後，應當進行說戒。比丘們，這就是應當進行說戒的方式；我不聲明這是說戒的障礙。」
4.49“If, on the fifteenth, the day of the restoration rite, a monk is suspected of or becomes uncertain about an offense while among the saṅgha, he should go before another monk and sanction that offense by saying, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so. While among the saṅgha, I, the monk so-and-so, have become uncertain about this and that offense. I, the monk so-and-so, sanction this offense in your presence so that I may perform the restoration rite today. Tomorrow morning I will ask an upholder of the sūtras, the vinaya, or the mātṛkā about it and once my doubts and uncertainties regarding the offense have been clarified, [F.157.a] I will properly make amends for the offense.’ After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
4.49「如果在十五日、說戒之日，某比丘在僧伽中對某項違犯產生懷疑或不確定，他應該前往另一位比丘面前，以如下方式批准該違犯：『尊者，請聽。今日是十五日，僧伽的說戒日。也是十五日，我某比丘的說戒日。在僧伽中，我某比丘對此項和彼項違犯已感到不確定。我某比丘在你面前批准此項違犯，使我能在今日進行說戒。明日早上我將向經師、律師或母論師詢問此事，一旦我對該違犯的疑慮和不確定性得到澄清，我將對該違犯進行適當的懺悔。』之後，應進行說戒。比丘們，這是說戒應當進行的方式；我不宣告此為說戒的障礙。
4.50“If, on the fifteenth, the day of the restoration rite, the monk reciter of The Prātimokṣa Sūtra recalls an offense while among the saṅgha, that monk should mentally sanction the offense by thinking, ‘Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so reciter of The Prātimokṣa Sūtra. I, the monk so-and-so reciter of The Prātimokṣa Sūtra, have recalled this and that offense while among the saṅgha, so I, the monk so-and-so reciter of The Prātimokṣa Sūtra, mentally sanction that offense so that I may perform the restoration rite today. I resolve that tomorrow morning I will properly make amends for that offense.’ After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
4.50「在十五日說戒之日，若誦波羅提木叉經的比丘在僧伽中想起了一項違犯，那位比丘應該通過思維來心中認可該違犯：『今天是十五日，僧伽的說戒日。對我、誦波羅提木叉經的比丘某某也是十五日，我的說戒日。我、誦波羅提木叉經的比丘某某，在僧伽中想起了某某違犯，所以我、誦波羅提木叉經的比丘某某心中認可該違犯，好讓我今天能夠參加說戒。我決心明早將妥善地為該違犯作懺悔。』之後，應該進行說戒。諸比丘，說戒應該這樣進行；我不宣佈這是說戒的障礙。」
4.51“If, on the fifteenth, the day of the restoration rite, the monk reciter of The Prātimokṣa Sūtra becomes suspected of or uncertain about an offense while among the saṅgha, that monk should mentally sanction that offense by thinking, ‘Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so charged with reciting The Prātimokṣa Sūtra. I, the monk so-and-so charged with reciting The Prātimokṣa Sūtra, am suspected of and have become uncertain about this and that offense while among the saṅgha, so I, the monk so-and-so charged with reciting The Prātimokṣa Sūtra, mentally sanction that offense so that I may perform the restoration rite today. Tomorrow morning I will ask an upholder of the sūtras, the vinaya, or the mātṛkā about it and once the suspicions and uncertainties regarding the offense have been clarified, I will properly make amends for the offense in accord with the Vinaya.’ [F.157.b] After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
4.51「若十五日說戒時，波羅提木叉經誦者比丘在僧伽中對某某罪疑心生起，彼比丘應當如是在心中認可該罪：『今日十五日，乃僧伽說戒日。亦是十五日，我某某負責誦波羅提木叉經之比丘之說戒日。我某某負責誦波羅提木叉經之比丘在僧伽中對某某罪疑心已生，故我某某負責誦波羅提木叉經之比丘在心中認可該罪，使得我能於今日行說戒。明晨我將詢問經師、律師或母論師，當對該罪之懷疑與不確定已澄清，我將依律妥善懺悔該罪。』其後應當行說戒。比丘們，說戒應當如是行之；我不宣說此為說戒之障礙。」
4.52“If, on the fifteenth, the day of the restoration rite, the entire saṅgha has incurred offenses, some among the monks in whose presence they may later properly make amends should willingly go to another site in order to make amends for the offense in front of a monk.
4.52「如果在十五日說戒的日子，整個僧團都犯了罪，那麼其中一些比丘，那些日後可以在他們面前進行懺悔的比丘，應該願意前往另一處地方，在某位比丘面前為這個罪過進行懺悔。」
4.53If they can do so, all is well. If they cannot, those monks should perform an act of motion alone as follows:
4.53如果他們能夠這樣做，那就很好。如果不能，那些比丘應該只執行單獨的羯磨，方式如下：
“ ‘Venerable ones, please listen. Today is the fifteenth, the saṅgha’s restoration rite. We, the entire saṅgha, have incurred offenses, and so we should properly make amends for our offenses. Yet there are no monks among us who will willingly go to another site to properly make amends for the offenses in the presence of a monk. Therefore, if the time is right and the saṅgha can accept it, we ask that the saṅgha give their consent. The saṅgha sanctions that offense so that we may perform the restoration rite today. Later, we will properly make amends for those offenses in the presence of a monk.’
「諸位大德，請聽。今日是十五日，僧團的說戒日。我們整個僧團都犯了違犯，因此應該當眾懺悔我們的違犯。然而我們中間沒有比丘願意主動去往另一個地方，在比丘面前當眾懺悔這些違犯。因此，如果時機合適，僧團能夠同意的話，我們請求僧團給予同意。僧團認可這個違犯，以便我們今日能夠進行說戒。之後，我們將在比丘面前當眾懺悔那些違犯。」
4.55“That is the motion. After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
4.55「這就是羯磨。之後，應該進行說戒儀式。諸比丘，說戒儀式就應該這樣進行；我不認為這是說戒的障礙。」
4.56“If, on the fifteenth, the day of the restoration rite, the entire saṅgha is suspected of or becomes uncertain about an offense, some among the monks, having gone to another site where there is a monk in whose presence they may properly make amends for, should willing ask an upholder of the sūtras, the vinaya, or the mātṛkā about them and, once their suspicions and uncertainties about the offense have been clarified, they should properly make amends. If they can do so, all is well. If they cannot, those monks should perform an act of motion alone as follows:
4.56「如果在十五日說戒之日，整個僧團對某項違犯產生懷疑或變得不確定，有些比丘前往另一處有能為他們懺悔的比丘的地方，應該願意向經師、律師或母論師請教這些違犯，一旦他們對該違犯的懷疑和不確定已得到澄清，他們應該好好懺悔。如果他們能夠這樣做，一切都很好。如果他們不能，那些比丘應該單獨進行單白羯磨如下：
“ ‘Venerable ones, please listen. [F.158.a] Today is the fifteenth, the saṅgha’s restoration rite. We, the entire saṅgha, are suspected of or have become uncertain, yet no monks among us, we who must confess, will willingly go to another site, where they might properly make amends for the offenses after clarifying our doubts and uncertainties regarding the offenses through asking an upholder of the sūtras, the vinaya, or the mātṛkā about them. Therefore, if the time is right and the saṅgha can accept it, we ask that the saṅgha give their consent. The saṅgha sanctions those offenses today so that we may perform the restoration rite. Later, we will ask an upholder of the sūtras, the vinaya, or the mātṛkā about them and once our doubts and uncertainties regarding them have been clarified, we will properly make amends for the offenses.’
「諸位尊者，請聽。今日是十五日，僧伽的說戒。我們整個僧團被懷疑或已經對違犯產生了疑惑，但我們當中沒有比丘願意主動前往他處，在那裡他們可能通過請問經師、律師或母論師來澄清我們對違犯的疑惑和不確定之後，妥善地為違犯進行懺悔。因此，如果時機合適，僧伽能夠接受的話，我們請求僧伽給予同意。僧伽今日認可這些違犯，以便我們可以進行說戒。稍後，我們將請問經師、律師或母論師，一旦我們對這些違犯的疑惑和不確定已經被澄清，我們將妥善地為違犯進行懺悔。」
4.58“That is the motion. After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
4.58「這是羯磨。在此之後，應當舉行說戒。比丘們，說戒應當這樣舉行；我不宣佈這是說戒的障礙。」
4.59“If, on the fifteenth, the day of the restoration rite, the entire saṅgha except one resident monk have incurred offenses, they should say, in the presence of that monk—an acquaintance, a friend, an intimate, or a companion—‘Venerable, what comes of doing this or that?’
4.59「若在十五日說戒時，除去一位住處比丘外，整個僧團都犯了罪，他們應該在那位比丘面前——無論他是熟人、朋友、親密的人或伴侶——說道：『尊者啊，做這件事或那件事會有什麼後果呢？』
4.60“ ‘An offense is incurred.’
4.60「犯戒了。」
4.61“ ‘Well then, venerable, I too have done this or that.’
4.61「好吧，尊者，我也做過這或那樣的事。」
4.62“ ‘Well then, venerable, you have incurred an offense.’
4.62「那麼，尊者，你也犯了一個罪。」
4.63“ ‘Venerable, that is the case for the entire saṅgha, apart from you alone.’
4.63" '尊者，那是整個僧團的情況，除了你一個人之外。'
4.64“ ‘Then listen. You, venerable, should first make amends for your own offense. Then the entire saṅgha should ask you, “What comes of doing this or that?” ’
4.64「那麼你聽著。尊者啊，你應該先為自己的違犯進行懺悔。然後整個僧團應該問你：『這樣那樣做會帶來什麼後果呢？』」
4.65“If he will confess, the confessor should make the confessant confess in a place where the other monks might see and so confess too. If that is done, all is well. [F.158.b] If it is not done, the confessor should not prompt the confessant against his will. He should not remind him against his will. He will be guilty of a breach if he prompts or reminds him against his will.
4.65"如果他願意懺悔，聽懺者應該讓懺悔者在其他比丘能看到的地方懺悔，這樣其他比丘也會跟著懺悔。如果這樣做了，一切就好了。如果沒有這樣做，聽懺者不應該違背懺悔者的意願去催促他。他也不應該違背懺悔者的意願去提醒他。如果他違背懺悔者的意願去催促或提醒，他將違犯律儀。"
4.66“If, on the fifteenth, the day of the restoration rite, the entire saṅgha except one visiting monk have incurred offenses, they should say, in the presence of that monk—an acquaintance, a friend, an intimate, or a companion—‘Venerable, what comes of doing this or that?’
4.66「如果在十五日說戒日，除了一位客比丘外，整個僧團都犯了罪，他們應當在那位比丘面前說——無論是熟人、朋友、密友或同伴——『尊者，這樣做或那樣做會有什麼後果？』」
4.67“ ‘An offense is incurred.’
4.67「『一項違犯由此而生。』」
4.68“ ‘Well then, venerable, I too have done this or that.’
4.68「那麼，尊者，我也做過這樣那樣的事。」
4.69“ ‘Well then, venerable, you have incurred an offense.’
4.69「尊者，那麼你也違犯了一個過失。」
4.70“ ‘Venerable, that is the case for the entire saṅgha, apart from you alone.’
4.70「尊者，除了你一個人外，整個僧團都是如此。」
4.71“ ‘Then listen. You, venerable, should first make amends for your own offense. Then the entire saṅgha should ask you, “What comes of doing this or that?” ’
4.71「那麼你要聽著。尊者，你應該先為自己的罪過懺悔。然後整個僧團應該詢問你，『做這樣或那樣的事有什麼後果？』」
4.72“If he will confess, the confessor should make the confessant confess in a place where the other monks might see and so confess too. If that is done, all is well. If it is not done, the confessor should not prompt the confessant against his will. He should not remind him against his will. He will be guilty of a breach if he prompts or reminds him against his will.”
4.72「如果他願意懺悔，聽懺者應該讓懺悔者在其他比丘能看到的地方進行懺悔，如此其他人也會跟著懺悔。如果這樣做了，一切都很好。如果沒有這樣做，聽懺者不應該違背懺悔者的意願去督促他。不應該違背他的意願去提醒他。如果違背他的意願督促或提醒他，聽懺者就會違犯戒律。」