Rains
夏安居
5.1A summary:
5.1摘要：
Monks Known to Be Quarrelsome Who Have Pledged to Settle for the Rains Should Be Welcomed on the Fourth Month
在四月時應歡迎已安居之好爭論的比丘
5.3The venerable Upāli asked the Blessed Buddha, “Honorable One, some monks who have pledged to settle for the rains have heard that some other monks who are quarrelsome, critical, disputatious, divisive, and argumentative are coming. What should be done if we think those who are coming will, in their scorn, shamelessly make accusations against us and try to remind us of offenses?”
5.3尊者優波離問世尊說：「尊敬的佛陀，有些已經安居的比丘聽說有其他一些好爭論、愛挑剔、好辯論、製造分裂、愛爭執的比丘要來。如果我們認為那些要來的人會出於蔑視而無恥地指控我們，試圖提醒我們的過錯，應該怎麼辦？」
5.4“Upāli, the monks, after two or three restoration rites have passed, [F.236.b] should then lift restrictions. If that is done, it is well.
5.4「優波離，比丘們在舉行兩次或三次懺悔儀式之後，應當解除限制。如果這樣做了，就很好了。
5.5“If it is not done, two or three monks should agree upon an inner circle for adversities. If that is done, it is well.
5.5「如果這樣做不到，那麼兩三位比丘應當為了對付困難而共同約定一個內圓圈。如果這樣做了，那就很好。
5.6“If it is not done, those monks should welcome the others with friendly words and then take their begging bowls and mantles. Then, having pleased and appeased them through their begging bowls and ceremonial robes, restrictions should be lifted. If that is done, it is well.
5.6「如果還是沒有做到，那些比丘應該用友善的言語歡迎他們，然後拿走他們的缽和衣。接著，通過他們的缽和法衣來讓他們高興和安撫他們，然後解除限制。如果這樣做了，就很好了。」
5.7“If it is not done, they should be bathed. Then, having pleased and appeased them by bathing them, restrictions should be lifted. If that is done, it is well.
5.7「若不爾，應當為其沐浴。如是以沐浴令其歡喜、令其滿足後，應當解夏。若如是行，則為善矣。」
5.8“If it is not done, they should give a hearing to the Dharma. Then, having pleased and appeased them by listening to the Dharma, restrictions should be lifted. If that is done, it is well.
5.8「若未如此，應為彼比丘說法。由聞法而令彼等歡喜滿足後，應解夏。若如此行，則為圓滿。」
5.9“If it is not done, Upāli, those monks should go into the inner circle and perform the restoration rite. If others say, ‘Venerable ones, today is the fifteenth, the saṅgha’s lifting of restrictions, so why are you performing the restoration rite?’ they should be told, ‘Venerable ones, you are visitors. This matter is for resident monks.’
5.9「如果這樣還不行，優波離，那些比丘應該進入內圓圈進行懺悔儀式。如果有人說『尊敬的大德們，今天是十五日，僧伽的解夏日，你們為什麼還要進行懺悔儀式呢？』他們應該被告知『尊敬的大德們，你們是客比丘。這件事是住處比丘的事務。』」
5.10“They will then think, ‘These venerable ones must surely be performing the rite for lifting restrictions on the fourth month.’ Then, once the danger and adversaries have gone, they should lift restrictions.”
5.10「他們會想：『這些尊敬的長者們肯定是在進行第四個月的解夏儀式。』然後，一旦危險和敵手消退，他們就應該解夏。」
The Ill
患病的比丘
5.11“If, on the fifteenth, the day of lifting restrictions, an ill monk suspends the lifting of restrictions of a healthy monk, the ill monk should be told, ‘Venerable one, you are ill and cannot tolerate exertion; please stay.’
5.11「如果在十五日解夏日，一位患病的比丘暫停一位健康比丘的解夏，應該告訴這位患病的比丘，『尊者，你患有疾病，不能耐受勞累，請留下。』」
5.12“If, on the fifteenth, the day of lifting restrictions, a healthy monk suspends the lifting of restrictions of an ill monk, the healthy monk should be told, ‘Venerable one, he is ill and cannot tolerate exertion, please come.’ [F.237.a]
5.12「如果在十五日解夏日，健康的比丘中止了生病比丘的解夏，應該對這位健康的比丘說：『尊者，他生病了，不能忍受勞累，請你來。』」
5.13“If, on the fifteenth, the day of lifting restrictions, an ill monk sends a messenger to suspend the lifting of restrictions of a healthy monk, the messenger should be told, ‘Venerable one, he is ill and cannot tolerate exertion; please stay.’
5.13「如果在十五日解夏那天，一位患病的比丘派遣信使暫停一位健康比丘的解夏，應該對這位信使說：『尊者，他患病了，無法承受勞累；請留下。』」
5.14“On the fifteenth, the day of lifting restrictions, if a healthy monk sends a messenger to suspend the lifting of restrictions of an ill monk, the messenger should be told, ‘Venerable one, he is ill and cannot tolerate exertion, please come.’ ”
5.14「在十五日解夏之日，如果一位身體健康的比丘派遣使者去代替一位患病的比丘暫停解夏，應該告訴這位使者說：『尊者，他患病了無法承受勞累，請來。』」
Matters
事項
5.15“On the fifteenth, the day of lifting restrictions, the matter may be known but the person is not; or the person is known but the matter is not; or both the person and matter are known; or neither the person nor the matter is known.
5.15「在十五日解夏日這一天，可能出現事情被知道但人沒有被識別出來的情況；或者人被識別出來但事情沒有被知道；或者人和事都被識別出來；或者人和事都沒有被識別出來。」
5.16“What does ‘the matter is known but the person is not’ mean? Suppose that, on the fifteenth, the day of lifting restrictions, a childish, foolish, ignorant, and unskilled latecomer scolds, insults, or touches 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, ‘The noble ones are unbecoming and lack judgement. These noble ones committed this and that sort of fault.’ Because they fail to name him, in such an incident the matter is known but the person is not.
5.16「什麼是『事知人不知』？假設在十五日解夏那天，一位幼稚、愚蠢、無知且不善巧的後來者在村莊或前往村莊的路上斥責、辱罵或觸碰良家婦女或女孩。激怒之下，當地人民可能來到園林的門前，從那裡發出詛咒，說：『那些貴人們舉止不當，缺乏分辨力。那些貴人們犯了這樣那樣的過失。』因為他們沒有指名是誰，在這樣的事件中，就是事知人不知。」
5.17“What does ‘the person is known but the matter is not’ mean? Suppose that, on the fifteenth, the day of lifting restrictions, a childish, foolish, ignorant, and unskilled latecomer scolds, insults, or touches 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, ‘The noble one named so-and-so is unbecoming and lacks judgement. The noble one named so-and-so committed this and that sort of fault.’ Because they name him but do not describe the matter, in such an incident, the person is known but the matter is not.
5.17「人知事不知是什麼意思？假設在十五日解夏這天，有一位幼稚、愚昧、無知且沒有技能的後來者在村子裡或前往村子的路上辱罵、侮辱或觸犯一位良家婦女或女孩。激怒了當地人民，他們可能會來到園林的大門，從那裡咒罵說：『某某位尊者舉止不當且缺乏判斷力。某某位尊者犯了這樣那樣的過失。』因為他們說出了他的名字，但沒有具體敘述過失的內容，在這樣的事件中，人是知道的，但事不是知道的。」
5.18“What does ‘both the person and matter are known’ mean? Suppose that, on the fifteenth, the day of lifting restrictions, a childish, foolish, ignorant, and unskilled latecomer scolds, insults, or touches 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, [F.237.b] whence they hurl curses, saying, ‘The noble one named so-and-so is unbecoming and lacks judgement. The noble one named so-and-so committed this and that fault.’ Because they name him and name this and that fault, in such an incident, both the person and matter are known.
5.18「什麼是『人與事都被了知』？假設在十五日解夏這天，有一個幼稚、愚蠢、無知且不善巧的後來出家者，在村莊裡或村莊的路上，詆毀、辱罵或接觸一位良家婦女或女孩。當地人民為此感到憤怒，可能來到園林的門前，他們會大聲詛罵說：『那位叫某某的尊者舉止不當，缺乏判斷力。那位叫某某的尊者造作了這樣那樣的過失。』因為他們既提名那個人，也指出具體的過失，在這樣的情況下，人與事都被了知。」
5.19“What does ‘neither the person nor the matter is known’ mean? Situations not included in the above scenarios.
5.19「『人和事都不知道』是什麼意思？指不包括在上述情況中的情形。」
5.20This concludes “The Chapter on Lifting Restrictions.”
5.20（結尾）