Monk
比丘
3.1For what reason is the lifting of restrictions recited once?
3.1解夏為什麼要誦一遍呢？
3.2An intervening summary:
3.2一個中間摘要：
Hemorrhoids
痔瘡
3.4“On the fifteenth, the day of lifting restrictions, a great many monks afflicted with hemorrhoids may be seated and have a quorum when the monk who directs the lifting of restrictions thinks, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, but the great many monks sitting who have a quorum are afflicted with hemorrhoids. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, these venerable ones will be ill at ease! Oh dear! I will direct the lifting of restrictions with the lifting of restrictions recited once.’
3.4「在十五日解夏日，有許多患痔瘡的比丘坐在那裡並具足羯磨和合。當指引解夏儀式的比丘心想：『今天是十五日，僧伽的解夏日，但是坐在那裡具足羯磨和合的許多比丘都患有痔瘡。如果我以誦讀三遍解夏文來指引解夏儀式，這些尊敬的長老們會感到不適！哎呀！我將以誦讀一遍解夏文來指引解夏儀式。』」
3.5“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
3.5「假如他隨後以誦念一次解夏的方式來主持解夏——這就是誦念一次解夏的理由。」
Rains
雨安居
3.6“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a great many seats may be spread out with no canopy overhead as rain falls or looks as if it will. Considering this, the monk who directs the lifting of restrictions may think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and a great many seats are spread out with no canopy overhead as rain falls or looks as if it will. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, I will not be able to collect the seats without their getting wet! Oh dear! I will [F.228.a] direct the lifting of restrictions with the lifting of restrictions recited once.’
3.6另一個解夏誦一遍的理由：在十五日解夏的日子，許多座位鋪開沒有頂蓋，當時下雨或看起來要下雨。考慮到這一點，主持解夏的比丘可能會想：「今天是十五日，僧伽的解夏，許多座位鋪開沒有頂蓋，當時下雨或看起來要下雨。如果我誦三遍解夏來主持解夏，我將無法在座位不被淋濕的情況下收起它們！唉呀！我將只誦一遍解夏來主持解夏。」
3.7“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
3.7「假設他隨後以唸誦一次解夏的方式進行解夏——那就是唸誦一次解夏的原因。」
King
國王
3.8“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the king, together with his queens, princes, ministers, armed forces, city folk, and country folk, may come to the park, where the king offers the saṅgha a large quantity of cloth and material goods, and the queens, princes, ministers, armed forces, city folk, and country folk too may offer the saṅgha a large quantity of cloth and material goods, so that the monk crier would tire from reciting dedications throughout the night. Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the king, together with his queens, princes, ministers, armed forces, city folk, and country folk, have come to the park. Because the king is offering the saṅgha a large quantity of cloth and material goods, and the queens, princes, ministers, armed forces, city folk, and country folk also is offering the saṅgha a large quantity of cloth and material goods, the monk crier would tire from reciting dedications throughout the night. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not be finished before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.8「解夏的另一個原因，誦一遍解夏：在十五日解夏的日子，國王與他的王后、王子、大臣、軍隊、城鎮百姓和鄉村百姓可能來到園林，國王向僧伽供養大量的布料和物質用品，王后、王子、大臣、軍隊、城鎮百姓和鄉村百姓也向僧伽供養大量的布料和物質用品，以至於負責誦戒的比丘會因為整晚誦說迴向而感到疲累。考慮到這一點，指導解夏的比丘可能會這樣想：『今天是十五日，僧伽的解夏日，國王與他的王后、王子、大臣、軍隊、城鎮百姓和鄉村百姓已經來到園林。因為國王正在向僧伽供養大量的布料和物質用品，王后、王子、大臣、軍隊、城鎮百姓和鄉村百姓也在向僧伽供養大量的布料和物質用品，負責誦戒的比丘會因為整晚誦說迴向而感到疲累。如果我誦三遍來指導解夏，那麼解夏儀式將在天亮前無法完成！我應該誦一遍解夏來指導解夏。』」
3.9“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
3.9「假設他隨後以誦誦一次解夏文的方式指導解夏，那就是以誦誦一次解夏文的理由。」
The Ascertainment of Sweet Dharmas
甜蜜法的確定
3.10“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the monks who sweetly explain the sweet Dharma may be tired from chanting the nine sweet dharmas [F.228.b] throughout the night. Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the monks who sweetly explain the sweet Dharma may be tired from chanting the nine sweet dharmas throughout the night. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not finish before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.10「解夏另一個理由，解夏誦一遍：在十五日，解夏的日子，那些甜蜜地闡述甜蜜法的比丘們可能會因整夜誦經九部經而感到疲倦。考慮到這一點，指導解夏的比丘可能會想：『今天是十五日，僧伽的解夏日，那些甜蜜地闡述甜蜜法的比丘們可能會因整夜誦經九部經而感到疲倦。如果我通過誦經解夏三遍來指導解夏，解夏將無法在天亮前完成！我應該只誦經解夏一遍來指導解夏。』」
3.11“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
3.11「假如他以解夏唸誦一次的方式來主持解夏——那就是解夏唸誦一次的原因。」
3.12“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā may be tired from their expounding upon the Dharma throughout the night. Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā are tired from their expounding upon the Dharma throughout the night. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not finish before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.12「又一個解夏唸誦一次的原因：在十五日這天，解夏的日子，誦持經典的比丘、誦持律藏的比丘和誦持母論的比丘可能因為整夜講述法義而感到疲勞。考慮到這一點，主持解夏的比丘可能會想：『今天是十五日，僧伽的解夏日，誦持經典的比丘、誦持律藏的比丘和誦持母論的比丘因為整夜講述法義而疲勞。如果我唸誦三次解夏文來主持解夏，解夏將無法在天亮前完成！我應該只唸誦一次解夏文來主持解夏。』」
3.13“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
3.13「假如他就這樣用唸誦一次解夏文的方式來主持解夏儀式，那就是用唸誦一次解夏文主持解夏的原因。」
3.14“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a dispute about one of the four matters of dispute may occur among the saṅgha. The monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā may be tired from calming, quelling, and quieting disputes by using the seven means to quell disputes. [F.229.a] Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and a dispute about one of the four matters of dispute among the saṅgha has occurred. The monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā are tired from calming, quelling, and quieting disputes by using the seven means to quell disputes. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not finish before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.14「解夏另一個原因是在十五日解夏那天，僧伽中可能會發生四諍事之一的爭訟。那些受持經的比丘、受持律的比丘和受持母論的比丘可能會因為使用七滅諍法來平息、制止和平復爭訟而感到疲勞。考慮到這一點，指導解夏的比丘可能會想：『今天是十五日，僧伽的解夏日，僧伽中已經發生了四諍事之一的爭訟。那些受持經的比丘、受持律的比丘和受持母論的比丘已經因為使用七滅諍法來平息、制止和平復爭訟而感到疲勞。如果我用誦三遍解夏文來指導解夏，解夏將無法在天亮前完成！我應該用誦一遍解夏文來指導解夏。』」
3.15“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
3.15「假如他就以誦一遍解夏的方式來進行解夏儀式，那就是一遍誦解夏的原因。」
Matters Considered to Act as an Obstacle to the Saṅgha
被視為對僧伽的障礙的事項
3.16“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the king may ready the four branches of his armed forces—elephant corps, cavalry, chariot corps, and infantry—and come to the park’s gates, whence he hurls curses, saying, ‘Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May my elephant handlers, horsemen, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’
3.16「再者，解夏一次誦誦的另一個原因：在十五日，解夏的日子，國王可能會準備好四種武裝部隊——象兵、騎兵、戰車兵和步兵——來到園林的門口，並從那裡投以詛咒，說『先生們！抓住釋迦沙門！殺死他們！綁縛他們！驅趕他們走！願我的象夫、馬夫、戰車兵、工匠、標旗手和戰旗持有者各自看到國王的責任和活動圓滿成就！』」
3.17“Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the king, having readied the four branches of his armed forces—elephant corps, cavalry, chariot corps, and infantry—has arrived at the park’s gates, whence he has hurled curses, [F.229.b] saying, “Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May my elephant handlers, horsemen, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!” If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! Oh dear! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.17「考慮到這一點，主持解夏的比丘可能會這樣想：『今天是十五日，僧伽的解夏日，國王已經準備好了四種軍隊——象兵、馬兵、戰車兵和步兵——並且來到了園林的門口，他在那裡詛咒說：「諸位！抓住這些釋迦沙門！殺死他們！綁縛他們！驅趕他們！願我的象夫、馬夫、戰車兵、石匠、旗手和戰旗官都各自看到國王的職責和事務得以完成！」如果我通過念誦三次解夏來主持解夏，這將成為對我的生命、我的修行方式和我的淨行的障礙！哎呀！我應該通過只念誦一次解夏來主持解夏。』」
3.18“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
3.18「假如他於是以舉罪品一次的方式來進行舉罪——這就是舉罪品一次的原因。」
3.19“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, bandits may, having ransacked a town, a city, or the countryside, arrive at the park’s gates, slaughter a bull, a buffalo, or goats, and smear their limbs with blood before sending the monks a messenger who says, ‘Noble ones! Get out! We must camp here.’
3.19「又一次解夏的原因是：在十五日，解夏的日子，盜賊可能會在掠奪了城鎮、城市或鄉村後來到園林的門前，宰殺牛、水牛或羊，用血塗抹他們的四肢，然後派遣使者告訴比丘們說：『尊者們！離開吧！我們必須在此紮營。』」
3.20“Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and bandits, having ransacked a town, a city, or the countryside, have arrived at the park’s gates, slaughtered a bull, a buffalo, or goats, and smeared their limbs with blood before sending the monks a messenger who said, “Noble ones! Get out! We must camp here.” If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should [F.230.a] direct the lifting of restrictions with the lifting of restrictions recited once.’
3.20「比丘想著這一點，主持解夏的比丘可能會這樣想：『今天是十五日，僧伽的解夏日，匪徒們已經洗劫了城鎮、城市或鄉村，來到了園林的門口，殺死了公牛、水牛或山羊，並用血塗抹了他們的四肢，然後派使者對比丘們說：「聖者們！請出去！我們必須在這裡紮營。」如果我透過念誦三遍解夏文來主持解夏，這將成為對我的生命、修行和清淨梵行的障礙！我應該透過念誦一遍解夏文來主持解夏。』」
3.21“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
3.21「假如他以念誦一次解夏來進行解夏，那就是念誦一次解夏的理由。
3.22“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a childish, foolish, ignorant, and unskilled latecomer might scold, insult, or touch a woman or girl of good family in a village or on the way to a village. Outraged, the local people might arrive at the park’s gates, whence they hurl curses, saying, ‘Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May the king’s elephant handlers, horsemen, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’
3.22「解夏另有一個原因要誦一次：在十五日、解夏的日子，可能有一位愚癡、愚昧、無知且沒有技能的新來比丘在村莊或往村莊的路上，辱罵、侮辱或觸碰良家婦女或女孩。激怒之下，當地民眾可能會來到園林的門口，從那裡發出詛咒，說：『諸位！抓住釋迦沙門！殺了他們！綁了他們！趕走他們！願國王的象隊、馬隊、戰車隊、磚匠、旗手和戰旗手各自看到國王的職責和事務得以完成！』」
3.23“Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and a childish, foolish, ignorant, and unskilled latecomer has scolded, insulted, or touched a woman or girl of good family in a village or on the way to a village. Outraged, the local people have arrived at the park’s gates, whence they hurl curses, saying, “Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May the king’s elephant handlers, horsemen, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!” If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, [F.230.b] and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.23「考慮到這一點，主持解夏的比丘可能會這樣想：『今天是十五日，僧伽的解夏日，而一位愚癡、無知、沒有技能的後來者曾經辱罵、侮辱或觸碰了村莊裡或前往村莊途中一位良家婦女或少女。激怒之下，當地民眾已經來到園林的門前，從那裡發出詛咒，說：「諸位！捉住釋迦沙門！殺死他們！綑綁他們！驅趕他們！願國王的象夫、騎兵、車夫、磚匠、旗手和戰旗護衛各自看到國王的職責和事務得以完成！」如果我通過念誦解夏三遍來主持解夏，這將成為對我的生命、我的梵行和我的聖潔生活的障礙！我應該通過念誦解夏一遍來主持解夏。』」
3.24“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
3.24"假如他這樣指揮解夏，只念一次解夏——這就是只念一次解夏的原因。
3.25“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a monastery may have been built in a place inhabited by nonhumans. A childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the nonhumans might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.
3.25「解夏一誦的又一個理由：在十五日解夏日，寺院可能建在有非人居住的地方。一個愚癡、愚昧、無知且技能不熟練的後來者可能會在那裡散布或拋擲他的糞便、尿液、痰液、鼻涕或嘔吐物，或留下被精液或污垢弄髒的臥具。被激怒的非人隨後可能會降臨到村莊、前往村莊的道路、走廊、講堂或門樓，包圍比丘們並迫使他們離開各自的位置。
3.26“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and this monastery has been built in a place inhabited by nonhumans. A childish, foolish, ignorant, and unskilled latecomer has scattered or thrown his feces, urine, phlegm, snot, or vomit, or left bedding soiled with semen or filth here. Outraged, the nonhumans have descended upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.26「考慮到這一點，主持解夏的比丘可能會想：『今天是十五日，僧伽的解夏日，這座寺院建在非人居住的地方。某個愚癡、無知、不善巧的後來者散布或拋灑了他的糞便、尿液、痰液、鼻涕或嘔吐物，或者留下沾有精液或污垢的床被在這裡。非人被激怒了，已經降臨到村莊、通往村莊的道路、走廊、大廳或門樓，圍困比丘們，迫使他們離開自己的地方。如果我念誦三次解夏文來主持解夏，這將成為對我的生命、我的修行方式和我的聖潔生活的障礙！我應該念誦一次解夏文來主持解夏。』」
3.27“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once— [F.231.a] that is the reason for the lifting of restrictions recited once.
3.27「假如他接著以唸誦一次解夏來指導解夏——那就是以唸誦一次解夏的原因。
3.28“Another reason for the lifting of restrictions recited once: A monastery may have been built in a place inhabited by beasts of prey, and a childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the beasts of prey might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.
3.28「解夏一誦的另一個原因是：寺院可能建在猛獸棲息的地方，如果有一個愚癡、愚蠢、無知且無技能的後來者，可能會在那裡散佈或拋灑自己的糞便、尿液、痰液、鼻涕或嘔吐物，或留下沾染精液或污垢的臥具。猛獸被激怒後，可能會來到村莊、通往村莊的道路、走道、大堂或門樓，包圍比丘們，迫使他們離開自己的住處。」
3.29“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and this monastery has been built in a place inhabited by beasts of prey. A childish, foolish, ignorant, and unskilled latecomer has scattered or thrown his feces, urine, phlegm, snot, or vomit, or left bedding soiled with semen or filth here. Outraged, the beasts of prey have descended upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.29「考量到這一點，主持解夏儀式的比丘可能會想：『今天是十五日，僧伽的解夏儀式，而這座寺院建在有猛獸出沒的地方。一個幼稚、愚蠢、無知且不善巧的後來者在這裡散亂或丟棄了他的糞便、尿液、痰、鼻涕或嘔吐物，或留下了沾有精液或污垢的床鋪。憤怒的猛獸已經衝下來進入村莊、通往村莊的路、走廊、大堂或門樓，包圍著比丘們並迫使他們離開自己的地方。如果我通過唱誦三遍解夏儀式來主持解夏，這將成為對我的生命、我的修行方式和我的聖潔生活的障礙！我應該通過唱誦一遍解夏儀式來主持解夏。』」
3.30“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once. [F.231.b]
3.30「假如他接著以誦念一遍解夏文而引導解夏，那就是以誦念一遍解夏文的解夏的理由。」
3.31“Another reason for the lifting of restrictions recited once: A monastery may have been built in a place inhabited by nāgas, and a childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the nāgas might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.
3.31「解夏一誦的另一個原因是：一座寺院可能建在龍居住的地方，一個愚癡、無知、沒有技能的後來者可能會在那裡散布或拋撒糞便、尿液、痰液、鼻涕或嘔吐物，或留下沾染精液或污垢的床上用品。龍因此憤怒，可能會降臨到村莊、前往村莊的道路、走廊、大廳或門樓，包圍比丘們，迫使他們離開自己的地方。」
3.32“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and this monastery has been built in a place inhabited by nāgas. A childish, foolish, ignorant, and unskilled latecomer has scattered or thrown his feces, urine, phlegm, snot, or vomit, or left bedding soiled with semen or filth here. Outraged, the nāgas have descended upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.32「比丘思考這樣的情況，主持解夏儀式的比丘可能會想：『今天是十五日，僧伽的解夏儀式，而這座寺院建在龍族居住的地方。一位愚癡、無知、不聰慧的後來者在這裡散落或拋擲他的糞便、尿液、痰液、鼻涕或嘔吐物，或留下被精液或污垢弄髒的寢具。龍族因此憤怒，降臨到村莊、通往村莊的道路、走廊、大堂或門樓，包圍比丘們，迫使他們離開各自的地方。如果我誦念三次解夏儀式來主持解夏，這將成為對我生命、修行和聖潔生活的障礙！我應該只誦念一次解夏儀式來主持解夏。』」
3.33“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
3.33「假如他用誦唸一次解夏儀式的方式來主持解夏——那就是用誦唸一次解夏儀式的理由。」
3.34“Another reason for the lifting of restrictions recited once: A monastery may be built in a forest, where a fire could break out, burning the town, the city, the capital, and the surroundings, [F.232.a] along with the village, the walkway, the hall, and the gatehouse, pressing in upon the monastery itself and its surroundings.
3.34「又有一種解夏唱誦一次的原因：寺院可能建在森林中，那裡可能會發生火災，燒毀城鎮、城市、首都和周邊地區，連同村莊、走廊、大殿和門樓，逼近寺院本身及其周邊。」
3.35“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions. This monastery has been built in a forest where a fire has broken out, and it is burning the town, the city, the capital, and the surroundings, along with the village, the walkway, the hall, and the gatehouse, pressing in upon the monastery itself and its surroundings. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.35「比丘主持解夏者考慮到，或許會這樣想：『今天是十五日，僧伽的解夏。這座寺院建在森林裡，火災已經發生，正在燃燒城鎮、城市、首都和周圍地區，以及村落、走廊、大堂和門樓，火勢逼近寺院本身及其周圍。如果我通過誦三次解夏來主持解夏，這將成為我的生命、修行和聖潔生活的障礙！我應該只誦一次解夏來主持解夏。』」
3.36“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once. [B16]
3.36「假設他隨後以宣誦一次解夏來指導解夏——那就是一次宣誦解夏的理由。」
3.37“Another reason for the lifting of restrictions recited once: A monastery may have been built in the middle of a marsh, and heavy rains on the steep mountain slopes above could wash away the town, the city, the capital, and the surroundings, along with the village, the walkway, the hall, and the gatehouse, leaving the monastery inundated with water.
3.37「又解夏一誦的另一個理由是：寺院可能建在沼澤地中央，陡峭的山坡上的大雨可能沖走城鎮、城市、首都和周邊地區，連同村莊、走道、大廳和門房，使寺院被水淹沒。
3.38“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions. This monastery has been built on marshy land, and the heavy rains on the steep mountain slopes above have washed away the town, the city, the capital, and the surroundings, [F.232.b] along with the village, the walkway, the hall, and the gatehouse, leaving the monastery inundated with water. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
3.38「考慮到這一點，主持解夏的比丘可能會想：『今天是十五日，僧伽的解夏日。這座寺院建在沼澤地上，上面陡峭山坡的暴雨沖毀了城鎮、城市、京城及其周邊地區，還有村莊、走道、大堂和門房，寺院被洪水淹沒。如果我通過誦三遍解夏來主持解夏，這將成為我的生命、我的沙門行和我的淨行的障礙！我應該通過誦一遍解夏來主持解夏。』」
3.39“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
3.39「假如他隨後以誦念一次解夏而主持解夏——那就是誦念一次解夏的原因。」
3.40“For what reason is the lifting of restrictions repeated twice? In the event there is no opportunity to repeat the lifting of restrictions three times, in that case the lifting of restrictions is repeated twice.
3.40「為什麼解夏要誦念兩次呢？當沒有機會誦念三次解夏的情況下，在這種情況下解夏就誦念兩次。」
3.41“For what reason is the lifting of restrictions repeated thrice? Under normal conditions.
3.41「為什麼要舉罪三次呢？在正常情況下。」
3.42“For what reason is there a lifting of restrictions as an assembly? Villagers may flee from danger posed by an army disturbing the forest. In that case, the monks should put their robes into a satchel, look at one another, and say, ‘Venerable ones, although today is the fifteenth, the saṅgha’s lifting of restrictions, we will lift restrictions when we have obtained a quorum of saṅgha.’ Then they should leave. This is the reason for the lifting of restrictions as an assembly.”
3.42「為什麼有僧伽集合的解夏？村民可能會因為軍隊造成的危險而逃離森林。在這種情況下，比丘們應該把袍子放入口袋，互相看著，說：『諸位尊者，雖然今天是十五日，是僧伽的解夏日，但我們將在獲得羯磨和合時才進行解夏。』然後他們應該離開。這就是僧伽集合的解夏的原因。」
A Well-Gathered Assembly
一個和合的僧伽
3.43Upāli asked the Blessed Buddha, “Honorable One, if the monks make the following rule as they settle for the rains—‘Venerable ones, if a relative of any among us should arrive during the rains retreat, the lifting of restrictions should be extended to him’—Honorable One, should such a lifting of restrictions be extended to him or not?”
3.43優波離問世尊說：「世尊，若比丘們在安居時制定如下規則——『諸尊，若我們當中任何人的親屬在雨安居期間到來，應當為他延長解夏』——世尊，應該為他延長這樣的解夏嗎，還是不應該延長？」
“Upāli, it should be extended to him.”
「優波離，應當延長解夏給他。」
3.44“Should the lifting of restrictions be extended to him if he puts forward a matter but not a person?”
3.44「若他提出事項卻未提出人，應當向他解除限制嗎？」
“Upāli, it should not be extended. Say the following to him: [F.233.a] ‘Venerable one, we are not gathered and in a quorum for this purpose. So why, venerable one, do you put forward a matter but not a person? However, the Blessed One decreed the lifting of restrictions for the purpose of self-purification. If you desire this, you may stay and perform the lifting of restrictions.’ ”
「優波離，不應該解除。你應該這樣對他說：『尊者，我們沒有為了這個目的而集合成羯磨和合。那麼，尊者，你為什麼只提出事項而不提出人呢？然而，世尊制定解夏是為了自我淨化的目的。如果你願意的話，你可以留下來進行解夏儀式。』」
3.45“Should the lifting of restrictions be extended to him if he puts forward a person but not a matter?”
3.45「如果他提出了一個人，但沒有提出一個事項，解夏應該延伸給他嗎？」
“Upāli, it should not be extended. Say the following to him: ‘Venerable one, we are not gathered and in a quorum for this purpose. So why, venerable one, do you put forward a person but not a matter? However, the Blessed One decreed the lifting of restrictions for the purpose of self-purification. If you desire this, you may stay and perform the lifting of restrictions.’ ”
「優波離，不應該延長解夏。要這樣對他說：『尊者，我們並未為此目的聚集且達成羯磨和合。那麼尊者，你為什麼要舉出人卻不舉出事項呢？然而世尊規定解夏是為了自我淨化的目的。如果你願意，你可以留下來進行解夏儀式。』」
3.46“Should the lifting of restrictions be extended to him if he puts forward a person and a matter?”
3.46「如果他同時舉出一個人和一件事，解夏應該延伸到他身上嗎？」
“Upāli, it should not be extended. Say the following to him: ‘Venerable one, we are not gathered and in a quorum for this purpose. So why, venerable one, do you put forward a person and a matter? However, the Blessed One decreed the lifting of restrictions for the purpose of self-purification. If you desire this, you may stay and perform the lifting of restrictions.’ ”
「優波離，不應延長。告訴他：『尊者啊，我們沒有為此目的集合成羯磨和合。那麼，尊者啊，你為什麼既要舉薦一個人，又要提出一個事項呢？然而，世尊為了自我淨化的目的，規定了解夏。如果你願意，你可以留下來自己進行解夏。』」
3.47“Should a lifting of restrictions be extended to him if he does not put forward a person and a matter?”
3.47「優波離，如果他既沒有提出人選，也沒有提出事項，應該為他延長解夏嗎？」
“Upāli, it should be extended to him.”
「優波離，應當為他解夏。」
3.48A summary:
3.48<book> 優波離，應當延長。這樣對他說：「尊者啊，我們沒有聚集，也沒有達到羯磨和合的條件來進行這事。那麼尊者啊，你為什麼要提出一個人和一件事呢？但是，世尊制定了解夏是為了自我淨化的目的。如果你願意，你可以留下來進行解夏。」
The King Apprehends a Monk
國王抓捕比丘
3.50“On the fifteenth, the day of lifting restrictions, if a monk has been apprehended by the king, a bandit, a rogue, a murderer, a brigand, or an enemy, the monks should send a messenger to him [F.233.b] with the following message: ‘This monk is our fellow brahmacārin, so release him.’ If he is released, it is well. If he is not, a second messenger should be sent with the following message: ‘This monk has some business with us, so release him.’ If he is released, it is well. If he is not, the monks should enter into the inner circle and perform the lifting of restrictions. On the following day, they should make efforts to secure his emancipation. If efforts are made, it is well. If efforts are not made, they will be guilty of a breach.”
3.50在十五日解夏之日，如果一位比丘被國王、盜賊、惡棍、殺人犯、強盜或仇敵所抓捕，僧伽應該派遣一位使者去傳達以下訊息：「這位比丘是我們的梵行者同伴，請釋放他。」如果他被釋放了，那很好。如果沒有被釋放，應該派遣第二位使者傳達以下訊息：「這位比丘和我們有共同的事務，請釋放他。」如果他被釋放了，那很好。如果沒有被釋放，僧伽應該進入內圓圈並進行解夏儀式。在隨後的一天，他們應該努力爭取他的解放。如果採取了努力，那很好。如果沒有採取努力，他們將犯下違背戒律的過失。
The Ten Recollections
十種憶念
3.51“On the fifteenth, the day of lifting restrictions, if a monk recalls an offense, that monk should properly make amends for the offense before a monk and then restrictions should be lifted. The procedure followed before lifting restrictions should be done as described at length in the group of ten from The Chapter on the Restoration Rite, where the Blessed One declares, ‘I do not declare this a hindrance to the restoration rite.’ ”
3.51「在第十五日，舉罪日，如果一位比丘想起了一項過失，那位比丘應當在另一位比丘面前妥當地為該過失懺悔，然後才能舉罪。在舉罪之前遵循的程序應當按照《懺悔儀軌章》中十條的詳細說明來進行，其中世尊宣示：『我不宣示這是懺悔儀軌的障礙。』」
The Seven Arising from Offenses
由罪行而生的七種情況
3.52“On the fifteenth, the day of lifting restrictions, a monk may acknowledge an offense. If he acknowledges it to be a defeat, the offending monk should be removed and then restrictions lifted. If he acknowledges it to be a saṅgha remnant, restrictions should be lifted after sanctioning it. If he acknowledges it to be a transgression, a confessable offense, or a misdeed, he should disclose it and then restrictions should be lifted.
3.52「在十五日解夏的日子裡，一位比丘可以承認一項違犯。如果他承認這是波羅夷罪，應當將違犯的比丘驅逐，然後解除限制。如果他承認這是僧殘罪，應當在批准後解除限制。如果他承認這是偷蘭遮、舍墮或惡作，他應當披露它，然後解除限制。」
3.53“On the fifteenth, the day of lifting restrictions, after some uncertainty has arisen about some matter, some may believe that the offense is unatonable, while others believe it to be atonable. Those who believe it to be unatonable should remove the offending monk and then restrictions should be lifted. Those who believe it to be atonable should make him make a resolution about it and then restrictions should be lifted.
3.53「在十五日解夏的日子，如果對某事產生了疑惑，有人認為這個過失是無法懺悔的，有人認為是可以懺悔的。認為無法懺悔的人應該將犯過失的比丘驅逐出去，然後解除限制。認為可以懺悔的人應該讓他對此做出誓言，然後解除限制。」
3.54“On the fifteenth, the day of lifting restrictions, after some uncertainty has arisen about an offense, some may say it is something that should be confessed, while others may say it is something that should be curbed. Those who say it is something that should be confessed should receive a confession [F.234.a] and then restrictions should be lifted. Those who say it is something that should be curbed should make him pledge to curb the behavior and then restrictions should be lifted.”
3.54「十五日，解夏之日，對於某項罪行產生了疑惑，有人說這是應該懺悔的，有人說這是應該制止的。說這是應該懺悔的人應該接受懺悔，然後解除限制。說這是應該制止的人應該讓他發誓制止這種行為，然後解除限制。」
The Seven Arising from Prompts
七種由提醒而生起的情況
3.55“On the fifteenth, the day of lifting restrictions, a monk may prompt another monk. If the prompter is not restrained in body and speech, restrictions should be lifted after quashing and suppressing such a prompter. If the prompter is restrained in body but not in speech, restrictions should be lifted after quashing and suppressing such a prompter. If the prompter is restrained in speech but not in body, restrictions should be lifted after quashing and suppressing such a prompter, too.
3.55「在十五日，解夏之日，一位比丘可以提醒另一位比丘。如果提醒者身語不清淨，應當斥責並壓制這樣的提醒者，然後解夏。如果提醒者身清淨但語不清淨，應當斥責並壓制這樣的提醒者，然後解夏。如果提醒者語清淨但身不清淨，應當斥責並壓制這樣的提醒者，然後解夏。」
3.56“If the prompter is restrained in body and speech but he is not an upholder of the sūtras, an upholder of the vinaya, or an upholder of the mātṛkā, restrictions should be lifted after giving orders and instructions to the prompter.
3.56「如果提醒者身語清淨，但他不是經的持誦者、毘奈耶的持誦者或母論的持誦者，應當向該提醒者下達命令和指示後，才能解夏。」
3.57“If the prompter is restrained in body and speech and he is an upholder of the sūtras, an upholder of the vinaya, and an upholder of the mātṛkā, but is not an elucidator of the sūtras, is not an elucidator of the vinaya, and is not an elucidator of the mātṛkā, restrictions should be lifted after giving orders and instructions to the prompter.
3.57「如果提醒者身語清淨，且是經的持有者、毘奈耶的持有者、母論的持有者，但不是經的闡釋者、不是毘奈耶的闡釋者、不是母論的闡釋者，應在對提醒者給予教令與指導之後，解除限制。」
3.58“If the prompter is restrained in body and speech, is an upholder of the sūtras, the vinaya, and the mātṛkā, and is an elucidator of the sūtras, the vinaya, and the mātṛkā, but is not experienced in the sūtras, is not experienced in the vinaya, and is not experienced in the mātṛkā, restrictions should be lifted after giving orders and instructions to the prompter .
3.58「如果提醒者在身語上有約束，是經、毘奈耶和母論的持守者，是經、毘奈耶和母論的闡釋者，但對經、毘奈耶和母論沒有實際經驗，就應該在給予提醒者命令和指示之後，解除限制。」
3.59“If the prompter is restrained in body and speech, is a upholder of the sūtras, the vinaya, and the mātṛkā, is an elucidator of the sūtras, the vinaya, and the mātṛkā, is experienced in the sūtras, the vinaya, and the mātṛkā, but is not skilled in the sūtras, is not skilled in the vinaya, and is not skilled in the mātṛkā, [F.234.b] restrictions should be lifted after giving orders and instructions to the prompter.
3.59「如果提醒者身語受持淨潔，是經的護持者、毘奈耶的護持者、母論的護持者，是經的闡釋者、毘奈耶的闡釋者、母論的闡釋者，是經的通曉者、毘奈耶的通曉者、母論的通曉者，但不是經的善巧者、不是毘奈耶的善巧者、不是母論的善巧者，應該在給予提醒者命令和教導之後解除限制。」
3.60“If the prompter is restrained in body and speech, is an upholder of the sūtras, the vinaya, and the mātṛkā, is an elucidator of the sūtras, the vinaya, and the mātṛkā, is experienced in the sūtras, the vinaya, and the mātṛkā, is skilled in the sūtras, in the vinaya, and in the mātṛkā, but he knowingly teaches among the saṅgha what is improper to be proper, what is proper to be improper, what is not the vinaya to be the vinaya, and what is the vinaya to not be the vinaya, restrictions should be lifted after giving orders and instructions to the prompter.
3.60「若提醒者身心調伏，是經、毘奈耶、母論的持守者，是經、毘奈耶、母論的闡釋者，是經、毘奈耶、母論的通曉者，是經、毘奈耶、母論的熟練者，但他故意在僧伽中教導將不適當的說成適當，將適當的說成不適當，將非毘奈耶的說成毘奈耶，將毘奈耶的說成非毘奈耶，應當在向提醒者下達勸誡和指示後解除限制。」
3.61“If the prompter is restrained in body and speech, is an upholder of the sūtras, the vinaya, and the mātṛkā, is an elucidator of the sūtras, the vinaya, and the mātṛkā, is experienced in the sūtras, the vinaya, and the mātṛkā, is skilled in the sūtras, the vinaya, and the mātṛkā, and does not knowingly teach among the saṅgha what is improper to be proper, what is proper to be improper, what is not the vinaya to be the vinaya, and what is the vinaya not to be the vinaya, the following should be said to that teacher:
3.61「如果提醒者身語都有節制，是經、毘奈耶和母論的持守者，是經、毘奈耶和母論的闡釋者，在經、毘奈耶和母論上有經驗，在經、毘奈耶和母論上有熟練，並且不會故意在僧伽中教導不適當的為適當、適當的為不適當、非毘奈耶的為毘奈耶、毘奈耶的為非毘奈耶，應該這樣對那位導師說：
“ ‘Venerable one, tell us who you are prompting. Was it a defeat, a saṅgha remnant, a transgression, a confessable offense, or a misdeed? Did it occur during the night, during the day, while on a path, while off a path, while going, while rising, while sitting, or while lying? Was it a defeat but not a saṅgha remnant, a transgression, a confessable offense, or a misdeed? Or was it a saṅgha remnant but not a defeat, a transgression, [F.235.a] a confessable offense, or a misdeed? Or was it a transgression and not a defeat, a saṅgha remnant, a confessable offense, or a misdeed? Or was it a confessable offense and not a defeat, a saṅgha remnant, a transgression, or a misdeed? Or was it a misdeed and not a defeat, a saṅgha remnant, a transgression, or a confessable offense?
"尊者，請告訴我們你在提醒誰。這是波羅夷罪、僧殘罪、偷蘭遮罪、舍墮罪，還是惡作罪？它發生在夜間、白天、路上、非路上、行走時、站立時、坐著時，還是躺著時？這是波羅夷罪但不是僧殘罪、偷蘭遮罪、舍墮罪或惡作罪嗎？或者這是僧殘罪但不是波羅夷罪、偷蘭遮罪、舍墮罪或惡作罪？或者這是偷蘭遮罪而不是波羅夷罪、僧殘罪、舍墮罪或惡作罪？或者這是舍墮罪而不是波羅夷罪、僧殘罪、偷蘭遮罪或惡作罪？或者這是惡作罪而不是波羅夷罪、僧殘罪、偷蘭遮罪或舍墮罪？
3.63“ ‘If it was a defeat, was it the first and not the second, third, or fourth type of defeat? Or was it the second and not the first, third, or fourth type of defeat? Or was it the third but not the first, second, or fourth type of defeat? Or was it the fourth and not the first, second, or third type of defeat?
3.63「如果是波羅夷罪，是第一種而不是第二、三、四種波羅夷罪？還是第二種而不是第一、三、四種波羅夷罪？還是第三種而不是第一、二、四種波羅夷罪？還是第四種而不是第一、二、三種波羅夷罪？
3.64“ ‘If it was a saṅgha remnant, was it the first and not the second through the thirteenth type of saṅgha remnant? Or was it the thirteenth and not the first, second, third through the twelfth type of saṅgha remnant?
3.64「『如果是僧殘罪，是第一種而不是第二到第十三種僧殘罪呢？或者是第十三種而不是第一、第二、第三到第十二種僧殘罪呢？
3.65“ ‘If it was a transgression, was it the first and not the second, third, through the ninetieth? Or was it the ninetieth and not the first, second, through the eighty-ninth type of transgression?
3.65「『如果是偷蘭遮罪，是第一種而不是第二、第三至第九十種嗎？或者是第九十種而不是第一、第二至第八十九種偷蘭遮罪嗎？
3.66“ ‘If it was a confessable offense, was it the first and not the second, third, or fourth? Or was it the second and not the first, third, or fourth? Or was it the third and not the first, second, or fourth? [F.235.b] Or was it the fourth and not the first, second, or third type of confessable offense?
3.66" 「如果是舍墮罪，是第一種而非第二、三、四種嗎？或者是第二種而非第一、三、四種？或者是第三種而非第一、二、四種？[F.235.b] 或者是第四種而非第一、二、三種舍墮罪？
3.67“ ‘If it was a misdeed, was it the first and not the second or third, through the last? Or was it the last and not the first or second, through the penultimate?
3.67'如果是惡作，是第一個而不是第二個或第三個直到最後的惡作嗎？或是最後一個而不是第一個或第二個直到倒數第二個的惡作嗎？
3.68“ ‘Was it done during the night but not during the day? Or was it done during the day but not during the night? Was it done while off a path but not while on a path? Was it done while on a path but not while off a path? Was it done while going but not while sitting, rising, or lying? Was it done while sitting but not while going, rising, or lying? Was it done while lying but not while going, rising, or sitting? Or was it done while rising but not while lying, or sitting?’
3.68「'是在夜間所為而非白晝所為？還是在白晝所為而非夜間所為？是在離開道路時所為而非在道路上所為？還是在道路上所為而非離開道路時所為？是在行走時所為而非在坐、起或臥時所為？是在坐時所為而非在行走、起或臥時所為？是在臥時所為而非在行走、起或坐時所為？還是在起時所為而非在臥或坐時所為？』」
3.69“If, upon being well and truly cross-examined, counseled, and interrogated in this manner, the prompter contradicts his own account, he is not a prompter and the other monk has not been prompted. If, upon being well and truly cross-examined, counseled, and interrogated in this manner, the prompter does not contradict his own account, he is a prompter, and the other monk has been prompted.
3.69「如果答辯人經過周密的盤問、勸導和詢問後，自相矛盾，就不是答辯人，另一比丘也就沒有被答辯。如果答辯人經過周密的盤問、勸導和詢問後，自相矛盾，就是答辯人，另一比丘也就被答辯了。」
3.70“If the prompter does not contradict his own account, the prompted monk has been prompted and so he should be addressed in the following way: ‘Venerable one, describe your physical, verbal, and mental conditions at that time.’
3.70「如果提醒者沒有自相矛盾，被提醒的比丘就已經被提醒了。因此應當這樣對他說：『尊者啊，請描述你當時的身體、言語和心理狀況。』」
3.71“If he acknowledges it to be a defeat, he should be removed and then the restrictions should be lifted. If he acknowledges it to be a saṅgha remnant, restrictions should be lifted after sanctioning him. If he acknowledges it to be a transgression, a confessable offense, or a misdeed, [F.236.a] he should confess it and restrictions should then be lifted.”
3.71「如果他承認這是波羅夷罪，應當將他驅逐，然後解除限制。如果他承認這是僧殘罪，在對他進行裁決後應當解除限制。如果他承認這是偷蘭遮罪、舍墮罪或惡作罪，應當讓他懺悔，然後解除限制。」