---
title: "附隨 · 二"
description: "附隨是南传上座部佛教律藏的重要组成部分作者是佛陀的弟子伍巴离尊者其内容成书于第一次结集后作为对巴利律藏的补充和详细解释主要阐述僧团的各种细微戒律条文包括僧众的日常起居衣食用药等具体规范以及戒律制定因缘和持犯案例在佛教中附隨具有极高的权威性它与经分別犍度部共同构成巴利律藏三大部分是研究原始佛教僧团生活和戒律实修的核心文献对南传佛教地区的戒律传承与僧伽教育影响深远"
url: "https://rushiwowen.co/en/r/cmgn6w5rz1pvzk104t4so5lqj"
---

### 二

> Two

問我等之尊師，為我等說示，彼一一說無誤。我問他，願說此：重與輕，有殘無殘，粗與非粗，至三次罪，共通不共通，失壞，依此而滅之滅法。答復此一切，我等聽聞師語。

> I asked our revered teacher to explain these matters to us, and he explained each one without error. I asked him, and he was willing to explain: heavy and light offenses, offenses with remainder and without remainder, coarse and non-coarse offenses, offenses requiring threefold confession, offenses shared and not shared, offenses of transgression, and the methods of elimination based on these. He answered all of these, and we listened to the teacher’s words.

有三十一重罪，此中八為無殘罪。重罪即粗罪，粗罪即戒壞。波羅夷與僧殘稱為戒壞。偷蘭遮，波逸提，提舍尼，惡作，為戲樂惡口之惡說，此罪為行壞。抱顛倒之見，以非正法為尊，誹謗正覺者，無智而覆愚癡，此罪為見壞。

> There are thirty-one types of offenses. Among these, eight are considered \*anāvāsa\* (non-remaining) offenses. A \*garuka\* (grave) offense is a \*lūkha\* (coarse) offense, and a coarse offense is a \*sīlavipatti\* (violation of moral discipline). The \*pārājika\* and \*saṅghādisesa\* offenses are called violations of moral discipline. The \*thullaccaya\*, \*pācittiya\*, \*pāṭidesanīya\*, and \*dukkaṭa\* offenses, along with \*dubbhāsita\* (improper speech) spoken in jest or with harsh words—these are \*ācāravipatti\* (violations of conduct). Holding wrong views, honoring what is not the true Dhamma, slandering the Fully Enlightened One, being ignorant and covering up one’s own delusion—these are \*diṭṭhivipatti\* (violations of view).

活命之因，依活命故，持惡求，性貪欲而主張空無之上人法。活命之因，依活命故，行媒介。活命之因，依活命故，說：「住汝精舍彼比丘是阿羅漢。」活命之因，依活命故，比丘為自己乞求美味之食而食。活命之因，依活命故，比丘尼為自己乞求美味之食而食。活命之因，依活命故，無病而為自己乞求羹與飯而食，此罪為命壞。

> For the sake of livelihood, one clings to wrong livelihood, and with a greedy, desirous nature, claims a superior spiritual state that is empty and unreal. For the sake of livelihood, one acts as a go-between. For the sake of livelihood, one says, "The monk who dwells in your monastery is an Arhat." For the sake of livelihood, a monk begs for and eats fine food for himself. For the sake of livelihood, a nun begs for and eats fine food for herself. For the sake of livelihood, while not being ill, one begs for and eats broth and rice for oneself. These are faults that corrupt the spiritual life.

有十一至三次為罪，彼等汝應正聞：有隨擯八至三次為罪，阿利吒戒，旃達加利戒，此等至三次為罪。

> There are eleven offenses that require three formal admonitions. You should listen carefully to these: there are eight offenses that lead to formal expulsion, the offense of Ariṭṭha, and the offense of Chandakāli—these require three formal admonitions.

有幾何應切斷之罪耶？有幾何應破之罪耶？有幾何應拔除之罪耶？有幾何非他〔理由〕之波逸提？有幾何比丘許可耶？有幾何如法行耶？有幾何決定最高之戒耶？有幾何「知」而依日種佛陀而制耶？

> How many offenses should be severed? How many offenses should be broken? How many offenses should be uprooted? How many are Pācittiya offenses without external justification? How many are permitted for a monk? How many are proper practices? How many are the highest, definitive precepts? How many were established by the Buddha, the Sun-born, with full knowledge?

有六種應切斷之戒。有一種應破之戒。有一種應拔除之戒。有四種非他波逸提。有四種比丘許可。有七種如法行。有十四種決定最高之戒。有十六種〔知〕而依日種佛陀而制。

> There are six types of precepts that should be cut off. There is one type of precept that should be broken. There is one type of precept that should be uprooted. There are four types that are not Pācittiya offenses. There are four types of permission for monks. There are seven types of proper conduct. There are fourteen types of precepts that are definitively supreme. There are sixteen types established by the Buddha of the Sun Clan, known and followed.

二百二十比丘之學處，於布薩讀誦；三百四比丘尼之學處，於布薩讀誦。

> The two hundred and twenty training rules for monks are recited during the Uposatha ceremony; the three hundred and four training rules for nuns are recited during the Uposatha ceremony.

比丘四十六與比丘尼不共通，比丘尼百三十與比丘不共通。

> Forty-six rules for monks are not shared with nuns, while one hundred and thirty rules for nuns are not shared with monks.

百七十六兩者不共通。百七十四為兩者共通之學。

> One hundred and seventy-six are not shared. One hundred and seventy-four are shared studies for both.

二百二十比丘之學處，於說戒誦出，於斯汝應正聞：

> The training rules for the two hundred and twenty bhikkhus are to be recited at the recitation of the Pātimokkha. You should listen to them properly.

波羅夷有四，僧殘有十三，不定有二，捨墮有三十，小戒有九十二，四提舍尼，七十五學法。比丘之學處有二百二十，於說戒誦出。

> The monastic rules for monks are two hundred and twenty in total, and they are recited during the confession ceremony. They are divided into the following categories: - Four offenses that lead to expulsion from the monastic community. - Thirteen offenses that require suspension and penance. - Two offenses of uncertain nature. - Thirty offenses that require forfeiture and confession. - Ninety-two minor offenses. - Four offenses that require public confession. - Seventy-five rules of training.

三百四比丘尼之學處，於說戒誦出，此汝應如實聞：

> The training rules for the three hundred and forty-four bhikkhunīs are to be recited in the recitation of the Pātimokkha. You should listen to them carefully.

波羅夷有八，僧殘有十七，捨墮有三十，小戒有百六十六，八提舍尼，七十五學法。

> There are eight grave offenses, seventeen requiring confession, thirty involving forfeiture, one hundred sixty-six minor rules, eight requiring acknowledgment, and seventy-five training precepts.

比丘尼之學處有此三百四，於說戒誦出。

> The training rules for nuns are these three hundred and four, to be recited in the recitation of the precepts.

比丘四十六戒與比丘尼不共通，此汝應如實聞：

> Forty-six precepts for monks do not apply to nuns. You should understand this clearly.

六僧殘與二不定為八，捨墮十二，依此等為二十，二十二小戒，四提舍尼，比丘戒中此四十六與比丘尼不共通。

> Six offenses requiring suspension and two indeterminate offenses make eight. Twelve offenses requiring forfeiture. Based on these, there are twenty. Twenty-two minor offenses. Four offenses requiring confession. Among the monastic rules for monks, these forty-six are not shared with nuns.

比丘尼戒之百三十與比丘不共通，此汝應如實聞：

> Of the 130 Bhikkhunī precepts, some are not shared with the Bhikkhus. This you should hear as it truly is.

波羅夷之四，從僧〔殘〕出十戒，捨墮之十二，九十六小戒，八提舍尼，比丘尼戒中此百三十與比丘不共通。

> The fourth category, the Defeats, arises from the Sangha \[Offenses\]. From the ten precepts, twelve offenses requiring forfeiture, ninety-six minor rules, and eight offenses requiring confession, these one hundred and thirty rules for bhikkhunis are not shared with the bhikkhus.

百七十六兩者不共通，此汝應如實聞：

波羅夷有四，僧殘有十六，不定有二，捨墮二十四，舉百十八之小戒，十二提舍尼，此百七十六兩者不共通。

> The major offenses are four, the grave offenses are sixteen, the indeterminate offenses are two, the offenses requiring forfeiture are twenty-four, the minor offenses are one hundred and eighteen, the offenses requiring confession are twelve. These one hundred and seventy-six are not shared by both.

百七十四為兩者之共學，此汝應如實聞：

> One hundred seventy-four are shared by both; this you should hear as it truly is.

波羅夷有四，僧殘有七，捨墮有十八，小戒七十，學法七十五。

> There are four major offenses, seven serious offenses, eighteen offenses requiring forfeiture, seventy minor offenses, and seventy-five rules of training.

此百七十四為兩者之共學。

八波羅夷難近，如陀羅樹，〔犯此〕彼人如枯葉、如破大石、如切斷陀羅樹之頭，彼等不成長。

> The eight grave offenses are difficult to approach, like the tāla tree. One who commits them is like a withered leaf, like a shattered boulder, like a tāla tree with its crown cut off—such a person cannot grow.

二十三僧殘、二不定、四十二捨墮、百八十八波逸提、十二提舍尼、七十五學法依三種滅法而滅罪。

現前、自言與如草覆地、二種說戒、二種自恣、四種羯磨依勝者而說示。

〔比丘〕有五種讀誦，〔比丘尼〕有四種，其他無有。有七種罪聚。四種諍事依七種滅法而滅之。〔口論諍事乃依其中〕二種，〔非難諍事〕依四種，〔罪過諍事〕依三種，事〔諍事〕依一種而滅之。

所謂波羅夷（被他所勝），汝應如實聞：

依正法而令消失、見失、墜落、放棄者也，於彼不共住，故如是言。

所謂僧殘，汝應如實聞：

僧伽與別住，行本日治，與摩那埵，解罪，故如是言。

所謂不定，汝應如實聞：

不定而不決定，為不確定之言，不決定三者（波羅夷，僧殘，波逸提）中任何之一處，故言不定。

所謂偷蘭遮，汝應如實聞：

自受悔於一根〔罪〕，〔重〕罪依彼不滅，故如是言。

所謂捨墮，汝應如實聞：

於僧中，於別眾中，或對一人，依一人捨而自白懺悔，故如是言。

所謂波逸提（墮），汝應如實聞：

令善法墮沒，傷聖道，為心愚惡處，故如是言。

所謂提舍尼（悔過），汝應如實聞：

比丘由非親里〔比丘尼〕困難而得之食，自取而食者，應受非難，故如是言。

受招待食之比丘，其處之比丘尼依愛而指圖，不拒〔彼〕而食，應受非難，〔故〕如是言。

至貧窮之信士家，無病，於其處而食，應受非難，〔故〕如是言。

住於具危險恐怖之阿蘭若者，不〔豫〕告而於其處食，應受非難，〔故〕如是言。

比丘尼於非親里之其他愛好者，自乞酥、油、蜜、砂糖、魚、肉、牛乳、酪者，比丘尼於善逝之教，應墮非難之罪。

所謂惡作，汝應如實聞：

過失，失敗，惡行即惡作。人若於陰、或於陽而為惡者，為惡作，故如是言。

所謂惡說，汝應如實聞：

惡說惡語等言，智者呵責彼，故如是言。

所謂學，汝應如實聞：

此最初之行，又為初之禁制律儀，順於直道而行修有學之學法者，無有如是學，故如是言。

強雨降於有覆者，不降於露者，是故覆者露，如此，強雨不降。

森林獸之趣，虛無羽翼之趣，滅是法之趣，涅槃阿羅漢之趣也。

———伽陀集終———