5. Khuddakavatthukkhandhakaṃ · 5. 小事篇集义注
5. Khuddakavatthukkhandhakaṃ5. 小事篇集
Khuddakavatthukathā小事论
§243
243. Khuddakavatthukkhandhake – mallamuṭṭhikāti muṭṭhikamallā. Gāmamuddavāti chavirāgamaṇḍanānuyuttā nāgarikamanussā. Gāmamoddavātipi pāṭho; esevattho. Thambheti nhānatitthe nikhaṇitvā ṭhapitatthambhe.
243. 《小部维持篇》中记载：玛拉之紧握者，即紧握之玛拉。乡村之始，即有村落装饰相随的居民。有时也称“乡村始发”；即此义。所谓“柱”者，即在洗浴处，经过敲击后竖立的柱子。
Kuṭṭeti iṭṭhakāsilādārukuṭṭānaṃ aññatarasmiṃ. Aṭṭāne nhāyantīti ettha aṭṭānaṃ nāma rukkhaṃ phalakaṃ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nhānatitthe nikhaṇanti, tattha cuṇṇāni ākiritvā manussā kāyaṃ ghaṃsanti. Gandhabbahatthakenāti nhānatitthe ṭhapitena dārumayahatthena, tena kira cuṇṇāni gahetvā manussā sarīraṃ ghaṃsanti . Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, taṃ ubhosu antesu gahetvā sarīraṃ ghaṃsanti. Viggayha parikammaṃ kārāpentīti aññamaññaṃ sarīrena sarīraṃ ghaṃsanti. Mallakaṃ nāma makaradantake chinditvā mallakamūlasaṇṭhānena kataṃ mallakanti vuccati, idaṃ gilānassāpi na vaṭṭati.
“砍断”者，是指用木制的棍棒等之一种。在这里，“砍”是指把树木枝条如木板般劈断，用八指分开成幅，再在洗浴处敲击。此处有人用木制棍棒，持着粉末摩擦人体。所谓“含香粉之手”，即用放置于洗浴处的木制粉末器具，以取粉末擦拭人体。所谓“蔻茵达果实粉”，指将蔻茵达石粉束成一万颗小团，称作“药丸聚集物”，两头各持着以擦拭身体。互相摩擦身体。被称为“马拉者”，是指取自鱼齿的丸块，用鱼齿根节制作而成。据说对某些皮肤病无效。
§244
244.Akatamallakaṃ nāma dante acchinditvā kataṃ, idaṃ agilānasseva na vaṭṭati; iṭṭhakākhaṇḍaṃ pana kapālakhaṇḍaṃ vā vaṭṭati. Ukkāsikanti vatthavaṭṭiṃ; tasmā nhāyantassa yassa kassaci nhānasāṭakavaṭṭiyā piṭṭhiṃ ghaṃsituṃ vaṭṭati. Puthupāṇikanti hatthaparikammaṃ vuccati, tasmā sabbesaṃ hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati.
244. 另一种“未制马拉”，以鱼齿切割而成，据说对皮肤病无效；而木片或颅骨片则可用。所谓“草窟”，是指草垫；因此洗浴处有人持有某种洗削草垫的粗刃。所谓“剑臂者”，是指手臂用作工具，据说所有人都可用手臂来做搓洗皮肤的工作。
§245
245.Vallikāti kaṇṇato nikkhantamuttolambakādīnaṃ etaṃ adhivacanaṃ; na kevalañca vallikā eva, yaṃkiñci kaṇṇapiḷandhanaṃ antamaso tālapaṇṇampi na vaṭṭati. Pāmaṅganti yaṃkiñci palambakasuttaṃ. Kaṇṭhasuttakanti yaṃkiñci gīvūpagaābharaṇaṃ. Kaṭisuttakanti yaṃkiñci kaṭipiḷandhanaṃ antamaso suttatantumattampi. Ovaṭṭikanti valayaṃ. Kāyūrādīni pākaṭāneva, akkhakānaṃ heṭṭhā bāhābharaṇaṃ yaṃkiñci ābharaṇaṃ na vaṭṭati.
245. “藤带”者，是指从耳朵中伸出并悬挂的藤条等，总称此词；不止藤条，任何耳饰、耳环及椰树叶等亦不可使用。所谓“紧箍”，指各种结缚物。所谓“颈箍”，指颈部佩戴的饰物。所谓“腰箍”，指束腰的带状物及丝线。所谓“环”，是指圈套。身体各处显然禁止佩带，包括眼睛下、臂膀上的任何装饰品皆禁止。
§246
246.Dumāsikaṃvā duvaṅgulaṃ vāti ettha sace kesā antodvemāse dvaṅgulaṃ pāpuṇanti, antodvemāseva chinditabbā. Dvaṅgulehi atikkāmetuṃ na vaṭṭati. Sacepi na dīghā, dvemāsato ekadivasampi atikkāmetuṃ na vaṭṭatiyeva; evamayaṃ ubhayenapi ukkaṭṭhaparicchedova vutto, tato oraṃ pana navaṭṭanabhāvo nāma natthi.
246. “头发长二寸”者，指若发为月中生长，则长度达二寸，月末则应剪断。两寸以上不允许超出。即使不长，二个月时也不得超过一天之长度；如此这般，都以头发边际的严格划定为准，而不允许出现净边状态。
Kocchena osaṇṭhentīti kocchena olikhitvā sannisīdāpenti. Phaṇakenāti dantamayādīsu yena kenaci. Hatthaphaṇakenāti hattheneva phaṇakiccaṃ karontā aṅgulīhi osaṇṭhenti. Sitthatelakenāti madhusitthakaniyyāsādīsu yena kenaci cikkalena. Udakatelakenāti udakamissakena telena. Maṇḍanatthāya sabbattha dukkaṭaṃ, uddhalomena pana anulomanipātanatthaṃ hatthaṃ temetvā sīsaṃ puñchitabbaṃ. Uṇhābhitattarajasirānampi allahatthena puñchituṃ vaṭṭati.
“用布覆盖唇者”，意指用布遮盖书写，以便坐立。所谓“牙膏”，是用于牙齿等物的物品。所谓“手上牙膏”，即用手指涂抹牙膏。所谓“冷脂”，指蜜制的冷脂等药物。所谓“水油”，即用植水混合之油。装饰头发时，如有任何不净，需用手抹拭头部，去除污垢。也允许用滚动之手指去除头部油垢及顽固皮屑。
§247
247.Na bhikkhave ādāse vā udakapatte vāti ettha kaṃsapattādīnipi yesu mukhanimittaṃ paññāyati, sabbāni ādāsasaṅkhameva gacchanti. Kañjiyādīnipi ca udakapattasaṅkhameva. Tasmā yattha katthaci olokentassa dukkaṭaṃ. Ābādhapaccayāti ‘‘sañchavi nu kho me vaṇo, udāhu na tāvā’’ti jānanatthaṃ; ‘‘jiṇṇo nu khomhi no’’ti evaṃ āyusaṅkhāraṃ olokanatthampi vaṭṭatīti vuttaṃ.
247.比库们，对于命令或在水器上吹气的行为，即使是像铜器这类物品上吹气，所有命令集合都会一并生效。诸如罐子之类的也仅仅是针对水器集合。因此，任何审视之处皆有不善之事。所谓障碍的条件，是为了了解“我是否受困，是否没有如是”的认识；亦有关于寿命消长而观察“我是否老去”的说辞。
Mukhaṃ ālimpantīti vippasannachavirāgakarehi mukhālepanehi ālimpanti. Ummaddentīti nānāummaddanehi ummaddenti. Cuṇṇentīti mukhacuṇṇakena makkhenti. Manosilikāya mukhaṃ lañchentīti manosilāya tilakādīni lañchanāni karonti, tāni haritālādīhipi na vaṭṭantiyeva. Aṅgarāgādayo pākaṭāyeva. Sabbattha dukkaṭaṃ.
“嘴被弄脏”指的是用清净而远离欲爱之唾液涂抹嘴唇，使其染污。“使愚痴”是指以各种方式扰乱例如口唇的清净。“涂粉”即用口涂抹口粉末使其污秽。用矿石等物修饰嘴唇，施饰印记，但这些并未被允许。火烤发红等现象是明显的不善之缘。总之，处处都是不善之事。
§248
248.Nabhikkhave naccaṃ vātiādīsu yaṃkiñci naccaṃ antamaso moranaccampi dassanāya gacchantassa dukkaṭaṃ. Sayampi naccantassa vā naccāpentassa vā dukkaṭameva. Gītampi yaṃkiñci naṭagītaṃ vā sādhugītaṃ vā antamaso dantagītampi ‘‘yaṃ gāyissāmā’’ti pubbabhāge okūjantā karonti, etampi na vaṭṭati. Sayaṃ gāyantassāpi gāyāpentassāpi dukkaṭameva. Vāditampi yaṃkiñci na vaṭṭati. Yaṃ pana niṭṭhubhanto vā sāsaṅke vā ṭhito accharikaṃ vā phoṭeti , pāṇiṃ vā paharati, tattha anāpatti. Sabbaṃ antarārāme ṭhitassa passato anāpatti. ‘‘Passissāmī’’ti vihārato vihāraṃ gacchantassa āpattiyeva. Āsanasālāya nisinno passati, anāpatti. ‘‘Passissāmī’’ti uṭṭhahitvā gacchato āpatti. Vīthiyaṃ ṭhatvā gīvaṃ parivattetvā passatopi āpattiyeva.
248.比库们，在舞蹈或者吹气发声等中，凡有可见的舞蹈动作或类似嘈杂动作，皆为不善。我本人跳舞或看他人跳舞，都是不善。任何歌唱或舞台乐曲，即使是好歌或受驯服的歌谣，在之前哼唱“我们要唱什么”，这也是不允许的。我自己唱歌或他人唱歌亦然不善。任何乐器演奏亦不被允许。若在一个正在静坐的人前发出尖叫或愤怒声，甚至用手打击他人，则犯戒。凡在僧舍中静坐的人面前是无罪的。若起身离开修行处所去看别人唱歌，也是犯戒。在道路上站立转动舌头观看，也属违戒。
§249
249.Sarakuttinti sarakiriyaṃ. Bhaṅgo hotīti aladdhaṃ uppādetuṃ na sakkoti; laddhaṃ samāpajjituṃ. Pacchimā janatāti amhākaṃ ācariyāpi upajjhāyāpi evaṃ gāyiṃsūti pacchimo jano diṭṭhānugatiṃ āpajjati; tatheva gāyati. Na bhikkhave āyatakenāti ettha āyatako nāma taṃ taṃ vattaṃ bhinditvā akkharāni vināsetvā pavatto. Dhamme pana suttantavattaṃ nāma atthi, jātakavattaṃ nāma atthi, gāthāvattaṃ nāma atthi, taṃ vināsetvā atidīghaṃ kātuṃ na vaṭṭati. Caturassena vattena parimaṇḍalāni padabyañjanāni dassetabbāni. Sarabhaññanti sarena bhaṇanaṃ. Sarabhaññe kira taraṅgavattadhotakavattagalitavattādīni dvattiṃsa vattāni atthi. Tesu yaṃ icchati, taṃ kātuṃ labhati. Sabbesaṃ padabyañjanaṃ avināsetvā vikāraṃ akatvā samaṇasāruppena caturassena nayena pavattanaṃyeva lakkhaṇaṃ.
249.“破损”意指动作。“破裂”意谓不能起始新事，只能终结既成之物。所谓外国人，指我们的老师与上师也同样赞唱此法，因而外人跟随这一立场；仿佛故乡人依样行事一样。他们囊括各种变体，其中所谓“带长短的韵律”、“依出生故事的韵律”、“依经文韵律”等不同韵文变体亦存在，但毁损其中任何一部分，使其过长都是不合宜的。用四种韵律拟定圆圈，要显示字母及其音节。所谓全音响，即“全语音”的发音。围绕这类各种韵律大约有三十二种，欲实现者可自由选择。所有音节不毁坏、不变形，且以出家人风范用四韵推进为标志。
Bāhiralomiṃ uṇṇinti uṇṇalomāni bahi katvā uṇṇapāvāraṃ pārupanti; tathā dhārentassa dukkaṭaṃ. Lomāni anto katvā pārupituṃ vaṭṭati. Samaṇakappakathā bhūtagāmasikkhāpadavaṇṇanāyaṃ vuttā.
毛发竖立之状，指去除体表浮毛而产生冲洗的效果，如此行为对于持有此行为者是不善的。毛发虽去除，但必须清洁完。关于沙门的传说、外道村落修学戒律等都这样描述。
§251
251.Na bhikkhave attano aṅgajātanti aṅgajātaṃ chindantasseva thullaccayaṃ. Aññaṃ pana kaṇṇanāsāaṅguliādiṃ yaṃkiñci chindantassa tādisaṃ vā dukkhaṃ uppādentassa dukkaṭaṃ. Ahikīṭadaṭṭhādīsu pana aññaābādhapaccayā vā lohitaṃ vā mocentassa chindantassa vā anāpatti.
251.比库们，割断自身肢体同样是不受戒的恶业。割断他人的耳朵、鼻子、肢指等任何部位，或引起类似痛苦者，则是不善业。至于蛇、蝎子等引发的其他伤害，以及出血或解脱痛苦以致伤害的行为则无犯戒之嫌。
§252
252.Candanagaṇṭhi uppannāhotīti candanaghaṭikā uppannā hoti. So kira uddhañca adho ca jālāni parikkhipāpetvā gaṅgāya nadiyā kīḷati, tassa nadīsotena vuyhamānā candanagaṇṭhi āgantvā jāle laggā, tamassa purisā āharitvā adaṃsu; evaṃ sā uppannā hoti. Iddhipāṭihāriyanti ettha vikubbaniddhipāṭihāriyaṃ paṭikkhittaṃ, adhiṭṭhāniddhi pana appaṭikkhittāti veditabbā.
檀陀镯若生起时谓之檀陀镯。此人倚于江河，纵横投抛网罟，戏水游玩。然江水波浪拍击，使檀陀镯随波飘至网中，人在岸上将网提上，此即谓檀陀镯生起。所谓意力神通，在此处有膨胀之意神通被拒绝，但决心力神通则不受拒绝，理应如此领会。
Na bhikkhave sovaṇṇamayo pattotiādīsu sacepi gihī bhattagge suvaṇṇataṭṭikādīsu byañjanaṃ katvā upanāmenti, āmasitumpi na vaṭṭati. Phalikamayakācamayakaṃsamayāni pana taṭṭikādīni bhājanāni puggalikaparibhogeneva na vaṭṭanti, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. ‘‘Tambalohamayopi pattova na vaṭṭati, thālakaṃ pana vaṭṭatī’’ti idaṃ sabbaṃ kurundiyaṃ vuttaṃ. Maṇimayoti ettha pana indanīlādimaṇimayo vutto. Kaṃsamayoti ettha vaṭṭalohamayopi saṅgahito.
非也，比库们，即便世俗在金制物品等处，以金箍制作形状施于其上，用以装饰，也不违法。然如枣子做的瓠壳器皿，俗人成为私用，乃不宜。若为僧团公用或僧妇共有，俗人也可使用。谓此俱全皆是刻板规则。所谓宝石器物，指如孔雀石等宝石制品。所谓铜器，则含铜铸器等。
§253
253.Likhitunti tanukaraṇatthāyetaṃ vuttaṃ. Pakatimaṇḍalanti makaradantacchinnakamaṇḍalameva.
所谓“书写”，是指为了制作文书工具，例若龙齿刻板，其形亦如刻案。
§254
254.Āvaṭṭitvāti aññamaññaṃ paharitvā. Pattādhārakanti ettha ‘‘dantavallivettādīhi kate bhūmiādhārake tayo, dāruādhārake dve patte uparūpari ṭhapetuṃ vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – ‘‘bhūmiādhārake tiṇṇaṃ pattānaṃ anokāso, dve ṭhapetuṃ vaṭṭati. Dāruādhārakadaṇḍādhārakesupi susajjitesu eseva nayo. Bhamakoṭisadiso pana dāruādhārako tīhi daṇḍakehi baddho daṇḍakādhāro ca ekassapi pattassa anokāso, tattha ṭhapetvāpi hatthena gahetvā eva nisīditabbaṃ. Bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabba’’nti.
所谓“卷曲”，是指互相覆盖。关于叶托架，有说法：三层地上的托架中有叶状托架三片，木制托架两片应一上一下叠置，上人如此说。大注疏中说：地上托架三片叶中留有空隙，能放置二片，上下叠置。木制托架又有三枝木棍，如蜂窝般缠绕，木棍托架间有一叶空隙，可放置。放置后当以手持握方可坐卧。须先除净地面，仅放一托叶。
Miḍḍhanteti ālindakamiḍḍhikādīnaṃ ante. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhiyā ṭhapetuṃ vaṭṭati. Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhikāya ante. Miḍḍhiyaṃ vuttanayenevetthāpi vinicchayo veditabbo.
所谓“装订”，是指竹制铁针形态末端。若反转同处，亦能维持固定。此为可用铁针类工具加以加固之意。所谓“门环”，是指外观看由竹铁针环绕或木针环绕而成。此处亦应据此说明。
Coḷakanti yaṃ pattharitvā patto ṭhapīyati; tasmiṃ pana asati kaṭasārake vā taṭṭikāya vā mattikāparibhaṇḍakatāya bhūmiyā vā yattha na dussati, tathārūpāya vālikāya vā ṭhapetuṃ vaṭṭati. Paṃsurajādīsu pana kharabhūmiyaṃ vā ṭhapentassa dukkaṭaṃ. Pattamāḷakaṃ iṭṭhakāhi vā dārūhi vā kātuṃ vaṭṭati . Pattakuṇḍolikāti mahāmukhakuṇḍasaṇṭhānā bhaṇḍakukkhalikā vuccati. Yo laggeyyāti yattha katthaci laggentassa dukkaṭameva. Cīvaravaṃsepi bandhitvā ṭhapetuṃ na vaṭṭati. Bhaṇḍakaṭṭhapanatthameva vā kataṃ hotu nisīdanasayanatthaṃ vā yattha katthaci mañce vā pīṭhe vā ṭhapentassa dukkaṭaṃ, aññena pana bhaṇḍakena saddhiṃ bandhitvā ṭhapetuṃ vaṭṭati. Aṭaniyaṃ bandhitvā olambetuṃ vā vaṭṭati, bandhitvāpi upari ṭhapetuṃ na vaṭṭatiyeva. Sace pana mañco vā pīṭhaṃ vā ukkhipitvā cīvaravaṃsādīsu aṭṭakachannena ṭhapitaṃ hoti, tattha ṭhapetuṃ vaṭṭati. Aṃsavaddhanakena aṃsakūṭe laggetvā aṅke ṭhapetuṃ vaṭṭati. Chatte bhattapūropi aṃsakūṭe laggitapattopi ṭhapetuṃ na vaṭṭati, bhaṇḍakena pana saddhiṃ bandhitvā vā aṭṭakaṃ katvā vā ṭhapite yo koci ṭhapetuṃ vaṭṭati.
所谓“钉”，是指用以穿插固定网眼的。若其处无钉，乃由细棕绳或泥土加固，或由树枝插入固定。细网须据此加置。沙地等粗糙地以钉固定，甚为辛苦。叶篱可用木材枝干制成固定。所谓钉镯，是指面较大且连接护网钩留间隙器物。所谓“着钉”，是指某处多处须牢固固定。衣服绳带不宜用此方法固定。用于盛物容器或座具处，因若于床榻之上用钉固定，则不宜。然若容器合缝并绑扎，则可据实固定。网绳绑扎后可钉挂或悬挂，钉后不宜再放置其上。若床榻等悬空，用帛织盖布罩盖，则可固定。若钉于骨架上加筋筐中，则可固定。伞盖上先前缝织的网缝钉处，若与绳绑扎，网盖上亦可钉挂。
§255
255.Pattahatthenāti ettha na kevalaṃ yassa patto hatthe, so eva pattahattho, na kevalañca kavāṭameva paṇāmetuṃ na labhati; apica kho pana hatthe vā piṭṭhipāde vā yattha katthaci sarīrāvayave pattasmiṃ sati hatthena vā pādena vā sīsena vā yena kenaci sarīrāvayavena kavāṭaṃ vā paṇāmetuṃ ghaṭikaṃ vā ukkhipituṃ sūciṃ vā kuñcikāya apāpurituṃ na labhati. Aṃsakūṭe pana pattaṃ laggetvā yathāsukhaṃ avāpurituṃ labhati.
255.“Pattahatthenāti”指这里不只是指抓住的那只手本身才叫抓手，而是说抓手不仅仅是手掌，甚至不只是门槛能够用指头推拉或不能。而且，虽然抓手是用手或脚、头部，或身体上任何部分接触门槛、罐、针、钩子而无法推动或拉动，但仅抓住衣襟一角时，仍可随意拉扯。
Tumbakaṭāhanti lābukaṭāhaṃ vuccati, taṃ pariharituṃ na vaṭṭati. Labhitvā pana tāvakālikaṃ paribhuñjituṃ vaṭṭati. Ghaṭikaṭāhepi eseva nayo. Ghaṭikaṭāhanti ghaṭikapālaṃ. Abhuṃ meti utrāsavacanametaṃ. Sabbapaṃsukūlikenāti ettha cīvarañca mañcapīṭhañca paṃsukūlaṃ vaṭṭati, ajjhoharaṇīyaṃ pana dinnakameva gahetabbaṃ.
所谓“Tumbakaṭāhanti”是指衣襟边缘。说衣襟边缘不可舍弃。但若得到了，可以根据时节使用。对罐口边缘的说法也一样。所谓“Ghaṭikaṭāhanti”是罐口边。Abhuṃ meti是对上方嫌弃的意思。所谓“Sabba-paṃsukūlikena”，这里是指衣钵与床铺覆盖尘屑是可以接受的，只是穿在身上的衣服应当每日洗涤。
Calakānīti cabbetvā apaviddhāmisāni. Aṭṭhikānīti macchamaṃsaaṭṭhikāni. Ucchiṭṭhodakanti mukhavikkhālanodakaṃ. Etesu yaṃkiñci pattena nīharantassa dukkaṭaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi na labhati. Hatthadhotapādadhotaudakampi patte ākiritvā nīharituṃ na vaṭṭati. Anucchiṭṭhaṃ suddhapattaṃ ucchiṭṭhahatthena gaṇhituṃ na vaṭṭati, vāmahatthena panettha udakaṃ āsiñcitvā ekaṃ udakagaṇḍusaṃ gahetvā ucchiṭṭhahatthena gaṇhituṃ vaṭṭati. Ettāvatāpi hi so ucchiṭṭhapatto hoti, hatthaṃ pana bahi udakena vikkhāletvā gahetuṃ vaṭṭati. Macchamaṃsaphalāphalādīni khādanto yaṃ tattha aṭṭhiṃ vā calakaṃ vā chaḍḍetukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Yaṃ pana paṭikhāditukāmo hoti, taṃ patte ṭhapetuṃ labhati. Aṭṭhikakaṇṭakādīni tattheva katvā hatthena luñcitvā khādituṃ vaṭṭati. Mukhato nīhaṭaṃ pana yaṃkiñci puna khāditukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Siṅgiveranāḷikerakhaṇḍāni ḍaṃsitvā puna ṭhapetuṃ labhati.
所谓“Calakānīti”是指壳骨，即鱼鳞；“Aṭṭhikānīti”是指含有骨头的鱼肉；“Ucchiṭṭhodaka”是指口中吐出的水。对于这些用抓手挑拣掉的东西极难清理。用手抓着衣襟洗是不合适的。把手洗的水或脚洗的水泼到衣襟上然后再挑拣衣襟也不合适。拿干净的衣襟也不能用切断的手拿起，但用左手蘸水以尿灰做成的水，取一点水团，用切断的手拿着倒是可以。即便如此，也算是破损的衣襟。只用手沾上外面的水再拿着则是可以的。食用鱼或者果实等时如想丢弃里面的骨头或壳，应当丢弃在地上，不应放在衣襟上。若只是想扔出去的东西，应当扔在衣襟上。骨头刺等硬物经手弄碎后是可以食用的。口中吐出来的东西若想再吃，则不能放到衣襟上。破碎的石榴皮等，吐出后再放衣襟是可以的。
§256
256.Namatakanti satthakaveṭhanakaṃ pilotikakhaṇḍaṃ. Daṇḍasatthakanti pipphalakaṃ vā aññampi vā yaṃkiñci daṇḍaṃ yojetvā katasatthakaṃ.
256.“Namataka”是指用树枝制作的粗枝片，俗称为浆果碎片。“Daṇḍasatthaka”是指用树枝等制作成为棍棒形状的工具。
Kaṇṇakitā hontīti malaggahitā honti. Kiṇṇena pūretunti kiṇṇacuṇṇena pūretuṃ. Sattuyāti haliddimissakena piṭṭhacuṇṇena. Saritakanti pāsāṇacuṇṇaṃ vuccati; tena pūretuṃ anujānāmīti attho. Madhusitthakena sāretunti madhusitthakena makkhetuṃ. Saritakaṃ paribhijjatīti taṃ makkhitamadhusitthakaṃ bhijjati. Saritasipāṭikanti madhusitthakapilotikaṃ; satthakosakasipāṭiyā pana saritasipāṭikāya anulomāti kurundiyaṃ vuttaṃ. Kathinanti nisseṇimpi tattha attharitabbakaṭasārakakilañjānaṃ aññatarampi. Kathinarajjunti yāya dupaṭṭacīvaraṃ sibbantā kathine cīvarampi bandhanti. Kathinaṃ nappahotīti dīghassa bhikkhuno pamāṇena kataṃ kathinaṃ; tattha rassassa bhikkhuno cīvaraṃ patthariyamānaṃ nappahoti, antoyeva hoti; daṇḍake na pāpuṇātīti attho. Daṇḍakathinanti tassa majjhe itarassa bhikkhuno pamāṇena aññaṃ nisseṇiṃ bandhituṃ anujānāmīti attho.
所谓“Kaṇṇakitā”是指附着耳朵上的脏物。“Kiṇṇa”是指用矿物颜料填充的东西。“Sattuyā”指用姜黄末和白矾粉配成的。“Saritaka”指的是石粉。意思是用这石粉填充耳朵。用蜜蜂蜂蜜沾湿的，叫做蜜湿。“Saritakaṃ paribhijjatī”意指这种蜂蜜浸润的发霉石粉这叫发霉。所谓“Saritasipāṭika”是蜂蜜浸润的石粉浆果片，据《大库迪延传》说蜂蜜浆果片是逆序排列的。所谓“Kathina”是罚法中含泥沙的冬季粗面布。有时候说“Kathinarajja”指的是因搅拌粗布导致布面结块，冬天疲软的布剥落下来。粗布不算坏意思是一种衡量，即长者做的粗布不算坏，指的是布面掉落，但不能在树丛中捡取。所谓“Daṇḍakathina”指的是允许穿着按照僧众共同体额定长度制作的粗布衣服，可允许宽幅较窄的布料作为绑带。
Bidalakanti daṇḍakathinappamāṇena kaṭasārakassa pariyante paṭisaṃharitvā duguṇakaraṇaṃ. Salākanti dupaṭṭacīvarassa antare pavesanasalākaṃ. Vinandhanarajjunti mahānisseṇiyā saddhiṃ khuddakaṃ nisseṇiṃ vinandhituṃ rajjuṃ. Vinandhanasuttanti khuddakanisseṇiyā cīvaraṃ vinandhituṃ suttakaṃ. Vinandhitvā cīvaraṃ sibbetunti tena suttakena tattha cīvaraṃ vinandhitvā sibbituṃ. Visamā hontīti kāci khuddakā honti, kāci mahantā. Kaḷimbhakanti pamāṇasaññākaraṇaṃ yaṃkiñci tālapaṇṇādiṃ. Moghasuttakanti vaḍḍhakīnaṃ dārūsu kāḷasuttena viya haliddisuttena saññākaraṇaṃ . Aṅguliyā paṭiggaṇhantīti sūcimukhaṃ aṅguliyā paṭicchanti. Paṭiggahanti aṅgulikosakaṃ.
所谓“Bidalaka”是指粗布布料缺损边缘缝合成双层布边。“Salāka”是指冬季粗布衣物内层放置的夹条。“Vinandhanarajja”是指用绳索将大尺幅布和小尺幅布绑定。“Vinandhanasutta”是指用小尺幅布绑住粗布衣服布条。称“Vinandhitvā cīvaraṃ sibbetu”意即使用小布条绑住衣服布条以防散乱。所谓“Visamā”是指尺寸大小不等的布。“Kaḷimbhaka”是表示木头棍子，如椰子叶片茎等的量度标志。“Moghasuttaka”是指用黄姜粉染色的木棍制成的装饰物，用以表示等级。说“用手指接触”即用指尖触碰针尖。用“Paṭiggahanti”是指用手指抓取的动作。
§257
257.Āvesanavitthakaṃ nāma yaṃkiñci pāticaṅkoṭakādi. Uccavatthukanti paṃsuṃ ākiritvā uccavatthukaṃ kātuṃ anujānāmīti attho. Ogumphetvā ullittāvalittaṃ kātunti chadanaṃ odhunitvā ghanadaṇḍakaṃ katvā anto ceva bahi ca mattikāya limpitunti attho. Goghaṃsikāyāti veḷuṃ vā rukkhadaṇḍaṃ vā antokatvā tena saddhiṃ saṅgharitunti attho. Bandhanarajjunti tathā saṅgharitassa bandhanarajjuṃ.
257.关于“紧束物”的释义，谓任何用来束缚护护诸物的诸般物品及其种类。所谓高边之物，是指取泥土覆盖沙土等形成高起的覆面物。开掘分出，刻成高边之物，是为了遮蔽和防护，形成坚硬的杆杈，此内外俱以泥土粘附合成。所谓瘿枝皮，是指折断树枝或木杆后，用其一端与另一些合缀堆积。所谓“缚绳”，则是指将这些缀合的物品用绳索缠紧而成的绑束。
§258
258.Kaṭacchuparissāvanaṃ nāma tīsu daṇḍakesu vinandhitvā kataṃ.
258.“干叶覆掩”谓在三根木杆间交缠加盖而成的遮拦。
§259
259.Yo na dadeyyāti aparissāvanakasseva yo na dadāti, tassa āpatti. Yo pana attano hatthe parissāvane vijjamānepi yācati, tassa na akāmā dātabbaṃ. Daṇḍaparissāvananti rajakānaṃ khāraparissāvanaṃ viya catūsu pādesu baddhanisseṇikāya sāṭakaṃ bandhitvā majjhedaṇḍake udakaṃ āsiñcitabbaṃ, taṃ ubhopi koṭṭhāse pūretvā parissavati. Ottharakaṃ nāma yaṃ udake ottharitvā ghaṭakena udakaṃ gaṇhanti, tañhi catūsu daṇḍakesu vatthaṃ bandhitvā udake cattāro khāṇuke nikhaṇitvā tesu bandhitvā sabbapariyante udakato mocetvā majjhe ottharitvā ghaṭena udakaṃ gaṇhanti. Makasakuṭikāti cīvarakuṭikā vuccati.
259.“不必给者”即不付与赀物者，视同不给者，其受罚不可免。若有人本身手执遮拦物，还向人行乞索取，则此人不须为施与者。所谓木杆遮拦，是指用粗糙树干或枝条绑缚成，如用带绳捆绑木材于四足，以泥土覆盖水中局部，使其两岸充满遮拦。所谓升水器，是将盛水器中的水晒干后，用壶盛水浇灌，将布覆盖于四根木杆之上，放入水中四个角落，使其环境完整，之后再于中间打孔，将壶中水盛出。所谓“鬼舍”，又称“衣舍”，是一种用树枝制造的覆盖物。
§260
260.Abhisannakāyāti semhādidosussannakāyā. Aggaḷavaṭṭi nāma dvārabāhāya samappamāṇoyeva aggaḷatthambho vuccati, yattha tīṇi cattāri chiddāni katvā sūciyo denti. Kapisīsakaṃ nāma dvārabāhaṃ vijjhitvā tattha pavesito aggaḷapāsako vuccati. Sūcikāti tattha majjhe chiddaṃ katvā pavesitā. Ghaṭikāti upari yojitā. Maṇḍalikaṃ kātunti nīcavatthukaṃ cinituṃ. Dhūmanettanti dhūmanikkhamanachiddaṃ. Vāsetunti gandhena vāsetuṃ. Udakaṭṭhānanti udakatthapanaṭṭhānaṃ. Tattha ghaṭena udakaṃ ṭhapetvā sarāvakena vaḷañjetabbaṃ. Koṭṭhakoti dvārakoṭṭhako.
260.“有堵体”即用泥浆或糊料堆筑的墙体。所谓门闩，是指门扇两侧相对固定的铰链枢轴。称门闩柱者，是指在门扇侧固定的三四根孔状钉子。门闩杆是指安装在门扇中孔内以固定之物。所谓门槽，是指下部用于支撑门扇的低垫。所谓烟孔，是指为排出烟气在墙体中凿开的孔洞。所谓香器，是用以熏香的容器。所谓水池边，是供置水器的场所，需将盛水器置于此处以涤净奉献用水。所谓“门洞”即门廊。
§261
261.Tissopaṭicchādiyoti ettha jantāgharapaṭicchādi ca udakapaṭicchādi ca parikammaṃ karontasseva vaṭṭati, sesesu abhivādanādīsu na vaṭṭati. Vatthapaṭicchādi sabbakammesu vaṭṭati. Udakaṃ na hotīti nhānodakaṃ na hoti.
261.“盖与屏”者，此地指人家门廊等处所设的遮蔽设施，如门帘和水槽等，其余场合如问候礼节等不属此类。各种布帘等皆包含于遮蔽范畴。若水不足，则无浴池用水。
§262
262.Tulanti paṇṇikānaṃ viya udakaubbāhanakatulaṃ. Karakaṭako vuccati goṇe vā yojetvā hatthehi vā gahetvā dīghavarattādīhi ākaḍḍhanayantaṃ. Cakkavaṭṭakanti arahaṭaghaṭiyantaṃ. Cammakhaṇḍaṃ nāma tulāya vā karakaṭake vā yojetabbakaṃ cammabhājanaṃ. Pākaṭā hotīti aparikkhittā hoti. Udakapuñchanīti daṇḍamayāpi visāṇamayāpi dārumayāpi vaṭṭati, tassā asati coḷakenāpi udakaṃ paccuddharituṃ vaṭṭati.
262.“秤”如同铜铅之秤，用来量水的均衡之具。所谓柄杖，是捆绑或手握使用的长杆，搭配长杆或鞭柄以便操作。所谓车轮圈，是指轮子的边缘。所谓皮料段，是被称用于秤杆或柄杖上的皮革碎片。所谓“不加修饰”，即未经精炼之物。所谓水袋，是用木杆、草绳或竹具制成的容水用具，缺少此类时，也会以瓦片替代，用以盛水及提取。
§263
263.Udakamātikanti udakassa āgamanamātikaṃ. Nillekhajantāgharaṃ nāma āviddhapakkhapāsakaṃ vuccati, gopānasīnaṃ upari maṇḍale pakkhapāsake ṭhapetvā katakūṭacchadanassetaṃ nāmaṃ. Cātumāsaṃ nisīdanenāti nisīdanena cattāro māse na vippavasitabbanti attho.
水垢者，即水中的淤积物也。所谓刮除用具者，为去除水垢而用的工具，名为刮除钝器，置于盖屋之上圆盘部位，用以遮盖屋顶。四个月内的安座者，意指坐具安放后四个月之内不可迁移，其义即为不可随意挪动。
§264
264.Pupphābhikiṇṇesūti pupphehi santhatesu. Namatakaṃ nāma eḷakalomehi kataṃ avāyimaṃ cammakhaṇḍaparihārena paribhuñjitabbaṃ. Āsittakūpadhānaṃ nāma tambalohena vā rajatena vā katāya peḷāya etaṃ adhivacanaṃ, paṭikkhittattā pana dārumayāpi na vaṭṭati. Maḷorikāti daṇḍadhārako vuccati. Yaṭṭhiādhārakapaṇṇādhārakapacchikapiṭṭhānipi ettheva paviṭṭhāni. Ādhārakasaṅkhepagamanato hi paṭṭhāya chiddaṃ viddhampi aviddhampi vaṭṭatiyeva. Ekabhājaneti ettha sace eko bhikkhu bhājanato phalaṃ vā pūvaṃ vā gahetvā gacchati, tasmiṃ apagate itarassa sesakaṃ bhuñjituṃ vaṭṭati. Itarassāpi tasmiṃ khīṇe puna gahetuṃ vaṭṭati.
浇灌花朵者，即用花浇洒之意。所谓名条者，是用细嫩草茎制成的扫帚，用以拂除尘埃。所谓阿斯提井盖，指以铜或银制成的盖板，此语虽称为盖，实则不能用木制之物代替。柄杖者，即持杖之人也。具杖者、持扇者及背帔者皆在此范畴内。由持杖群体进出时，破损或未破损均可用。若有单独分食者，若一比库先取果实或饭食离去，剩余人可继续食用；若已食尽，则他人还可再取食。
§265
265.Aṭṭhahaṅgehīti ettha ekekenapi aṅgena samannāgatassa antosīmāya vā nissīmaṃ gantvā nadīādīsu vā nikkujjituṃ vaṭṭatiyeva. Evaṃ nikkujjite pana patte tassa gehe koci deyyadhammo na gahetabbo – ‘‘asukassa gehe bhikkhaṃ mā gaṇhitthā’’ti aññesu vihāresupi pesetabbaṃ. Ukkujjanakāle pana yāvatatiyaṃ yācāpetvā hatthapāsaṃ vijahāpetvā ñattidutiyakammena ukkujjitabbo.
断脚即指独自以一肢体出入居所或至河流等地洗涤。如此洗涤后，该处房屋不宜存放任何祭祀物品，禁止放置。如有伤口出血时，应请求施舍，并掣去手铐，施用第二次因缘法而进行清洁。
§268
268.Purakkhatvāti aggato katvā. Saṃharantūti saṃhariyantu. Celapaṭikanti celasantharaṃ. So kira ‘‘sace ahaṃ puttaṃ lacchāmi, akkamissati me bhagavā celapaṭika’’nti iminā ajjhāsayena santhari, abhabbo cesa puttalābhāya; tasmā bhagavā na akkami. Yadi akkameyya, pacchā puttaṃ alabhanto ‘‘nāyaṃ sabbaññū’’ti diṭṭhiṃ gaṇheyya. Idaṃ tāva bhagavato anakkamane kāraṇaṃ. Yasmā pana bhikkhūpi ye ajānantā akkameyyuṃ, te gihīnaṃ paribhūtā bhaveyyuṃ; tasmā bhikkhū paribhavato mocetuṃ sikkhāpadaṃ paññapesi. Idaṃ sikkhāpadapaññāpane kāraṇaṃ.
预告行者，谓指令先行；收取者，谓请求收取。乞食乾粮者，代表乞食之意。此比库心念为「若我失去子嗣，世尊将乞食以替代」，然因其心意不净，不得获得儿子故世尊不乞食。若比库真乞食而失儿，将不会生起「彼非全知者」的错误见解。此即世尊不乞食的因缘，鉴于若不中断乞食行为，一时不明者亦将乞食而致被家人轻视，故比库为脱离冷遇而接受此戒律。
Maṅgalatthāya yāciyamānenāti apagatagabbhā vā hotu garugabbhā vā, evarūpesu ṭhānesu maṅgalatthāya yāciyamānena akkamituṃ vaṭṭati. Dhotapādakaṃ nāma pādadhovanaṭṭhāne dhotehi pādehi akkamanatthāya paccattharaṇaṃ atthataṃ hoti, taṃ akkamituṃ vaṭṭati.
为祈求吉祥而乞食者，诸如流产或死胎之类场所，因其不洁之故，乞食不宜。所谓洗脚处，指洗涤双足之所在，与乞食有相对关系，可为乞食用途。
§269
269.Katakaṃ nāma padumakaṇṇikākāraṃ pādaghaṃsanatthaṃ kaṇṭake uṭṭhāpetvā kataṃ. Taṃ vaṭṭaṃ vā hotu caturassādibhedaṃ vā, bāhulikānuyogattā paṭikkhittameva, neva paṭiggahetuṃ na paribhuñjituṃ vaṭṭati. Sakkharāti pāsāṇo vuccati; pāsāṇapheṇakopi vaṭṭati. Vidhūpananti vījanī vuccati . Tālavaṇṭaṃ pana tālapaṇṇehi vā kataṃ hotu veḷudantavilīvehi vā morapiñchehi vā cammavikatīhi vā sabbaṃ vaṭṭati. Makasabījanī dantamayavisāṇamayadaṇḍakāpi vaṭṭati, vākamayabījaniyā ketakapārohakuntālapaṇṇādimayāpi saṅgahitā.
所谓盖屋，即用莲花形制竹编之足盖，用来支撑竹竿升起至木桩。此物可为圆形，也可有四方几种变化。因使用频繁，不可取用他人之物，也不可随意使用。 石称为石头，石膏亦可使用。所谓吮吸虫，俗名阴菌。在椰树叶或棕叶或各种虫害与兽足背部常布满此物。豆蔻树子、牙斑、鹅掌草及多种含臭种子之植物亦常聚集于此。
§270
270.Gilānassa chattanti ettha yassa kāyaḍāho vā pittakopo vā hoti, cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Vasse pana cīvaraguttatthaṃ vāḷamigacorabhayesu ca attaguttatthampi vaṭṭati. Ekapaṇṇacchattaṃ pana sabbattheva vaṭṭati.
对于病者，在此有遮盖。如身痛或胆火病，眼睛衰弱，或其他无碍的疾病发生时，其村落或森林都应有遮盖。此外，雨季时，为衣物湿透、不适合野兽接近的地方，人们亦应有遮盖。一般一张五叶遮盖布，普遍适用。
Asissāti asi assa. Vijjotalatīti vijjotati. Daṇḍasammutinti ettha pamāṇayutto catuhatthoyeva daṇḍo sammannitvā dātabbo. Tato ūnātiritto vināpi sammutiyā sabbesaṃ vaṭṭati. Sikkā pana agilānassa na vaṭṭati, gilānassāpi sammannitvāva dātabbā.
「Asissāti」指「是的，是」。『Vijjotalatīti』指明亮、闪耀。在这里用尺寸合适的四肢杖为标准的杖被认可，应当给予。即使尺码稍小或超出，若符合标准，也普遍适用。但对于非病者的杖则不允许，病人仍应给予认可并赠与。
§273
273.Romanthakassāti ettha ṭhapetvā romanthakaṃ sesānaṃ āgataṃ uggāraṃ mukhe sandhāretvā gilantānaṃ āpatti. Sace pana asandhāritameva paragalaṃ gacchati, vaṭṭati.
「Romanthakassa」意指用以固定，保留痰涕残留，从口中收集吐出物的器具，用以预防病者传染。如果不使用此器，仅令病人随意吐痰，则应给予遮盖。
Yaṃ diyyamānanti yaṃ dāyakehi diyyamānaṃ paṭiggahitabhājanato bahi patitaṃ, taṃ bhikkhunā sāmaṃ gahetvā paribhuñjituṃ anujānāmīti attho. Idaṃ bhojanavagge vaṇṇitameva.
所谓已被给予者，是指由给予者而得的食物。比库应谨慎接受这些食物，并奉公使用，不可私自外泄。此义为食物篇所记。
§274
274.Kuppaṃ karissāmīti saddaṃ karissāmi. Nakhādīhi nakhacchedane āpatti natthi, anurakkhaṇatthaṃ pana nakhacchedanaṃ anuññātaṃ. Vīsatimaṭṭhanti vīsatipi nakhe likhitamaṭṭhe kārāpenti. Malamattanti nakhato malamattaṃ apakaḍḍhituṃ anujānāmīti attho.
「Kuppaṃ karissāmīti」指「我将发出声音」。咬甲无违规行为，但为保护起见，咬甲不被允许。指用指甲刻画标记轻微允许。指甲脏污时，允许清除。此义指的是维护规矩的用意。
§275
275.Khurasipāṭikanti khurakosakaṃ . Massuṃ kappāpentīti kattariyā massuṃ chedāpenti. Massuṃ vaḍḍhāpentīti massuṃ dīghaṃ kārenti. Golomikanti hanukamhi dīghaṃ katvā ṭhapitaṃ eḷakamassu vuccati. Caturassakanti catukoṇaṃ. Parimukhanti ure lomasaṃharaṇaṃ. Aḍḍhadukanti udare lomarājiṭṭhapanaṃ. Āpatti dukkaṭassāti massukappāpanādīsu sabbattha āpatti dukkaṭassa. Ābādhappaccayā sambādhe lomanti gaṇḍavaṇarudhiādiābādhappaccayā. Kattarikāyāti gaṇḍavaṇarudhisīsarogābādhappaccayā. Sakkharādīhi nāsikālomaggāhāpane āpatti natthi. Anurakkhaṇatthaṃ pana saṇḍāso anuññāto. Na bhikkhave palitaṃ gāhāpetabbanti ettha yaṃ bhamukāya vā nalāṭe vā dāṭhikāya vā uggantvā bībhacchaṃ ṭhitaṃ, tādisaṃ lomaṃ palitaṃ vā apalitaṃ vā gāhāpetuṃ vaṭṭati.
「Khurasipāṭika」指刀片。刀用以割断肉体。刀用以使肉片变长。指的装置「Golomika」是长刀置于臂上。四角器具称「Caturassaka」。脸前器具用于拔除毛发称「Parimukha」。腹部用以拔除毛发叫「Aḍḍhaduka」。凡涉及割肉恶行者均属大罪。患病时毛发因病变而脱落，主要因瘰疠、恶疮等病症。刀具意指因病症引发部位对刀具刺激的反应。在鼻毛拔除上无犯戒违规，但为安全起见，不应使用钳夹。比库不应安装永久性机械设备，但若是昆虫或小毛发因瘙痒自行被摇出，其毛发的去留均允许。
§277
277.Kaṃsapattharikāti kaṃsabhaṇḍavāṇijā. Bandhanamattanti vāsikattarayaṭṭhiādīnaṃ bandhanamattaṃ.
铜器商人称为铜器商。所谓束缚者，指屋舍栏栅或类似的束缚物。
§278
278.Nabhikkhave akāyabandhanenāti ettha abandhitvā nikkhamantena yattha sarati, tattha bandhitabbaṃ. Āsanasālāya bandhissāmīti gantuṃ vaṭṭati. Saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ. Kalābukaṃ nāma bahurajjukaṃ. Deḍḍubhakaṃ nāma udakasappasīsasadisaṃ. Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Īdisañhi ekampi na vaṭṭati, pageva bahūni. Paṭṭikaṃ sūkarantakanti ettha pakativītā vā macchakaṇṭakavāyimā vā paṭṭikā vaṭṭati, sesā kuñjaracchikādibhedā na vaṭṭanti. Sūkarantakaṃ nāma kuñjikākosakasaṇṭhānaṃ hoti. Ekarajjukaṃ pana muddikakāyabandhanañca sūkarantakaṃ anulometi. Anujānāmi bhikkhave murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññātaṃ . Pāmaṅgadasā cettha catunnaṃ upari na vaṭṭati. Sobhaṇaṃ nāma veṭhetvā mukhavaṭṭisibbanaṃ. Guṇakaṃ nāma mudiṅgasaṇṭhānena sibbanaṃ; evaṃ sibbitā hi antā thirā honti. Pavanantoti pāsanto vuccati.
比库们，所谓无体束缚是指离开处所而去时，行止之所必受束缚。譬如在座堂处必受约束，去而未受约束之前，不应随意离开。所谓钩索是多节连结之物。所谓汲水筒是由许多桶组成，结构相似。所谓小鸟窝是由鸟巢盘绕所成。所谓竖琴是多弦所制成的乐器。类似如此，一个饰物虽不易脱落，但多个则可绕堆。所谓围栏是类似猪笼之竹条围成的结构，破裂部分不宜绕入。所谓猪笼是由竹片叠加而成的容器。单节索绳乃由小身体之缚子环绕猪笼谷仓。比库们，我知道所谓小鸟窝和竖琴等，只为十恶业中之禁戒所不许。四分之一之细索不可绕入。所谓美好之环是挂置于口部之环。所谓扳环是用铁质环制造，安装于嘴部。由此安装后，缰绳之端将固定。吹响者谓之系缰者。
§280
280.Hatthisoṇḍakaṃ nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikaitthīnaṃ nivāsanaṃ viya. Macchavāḷakaṃ nāma ekato dasantaṃ ekato pāsantaṃ olambetvā nivatthaṃ. Catukaṇṇakaṃ nāma upari dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambetvā nivāsanaṃ. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhañjitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekā vā dve vā valiyo paññāyanti, vaṭṭati.
所谓象嘴套是套于象腹根部之套筒，套筒顶部有两条拴绳拴于象蓄住所，如同室内居所。所谓鱼叉套是将十支鱼叉或环形套绑连一处后固定。所谓四耳套是上装两耳，底装两耳，合计四耳，依耳朵穿戴式安置。所谓椰枣环是由椰枣枝条制成的环状物，挂于鞍座。所谓丝带环是由细长带条编织成带环，多次绕成圆圈，置于马颈，左右两侧不断显示环形。若有缰绳穿过，单一或两条绕带如环出现，则即为丝带环。
Saṃvelliyaṃ nivāsentīti mallakammakārādayo viya kacchaṃ bandhitvā nivāsenti; evaṃ nivāsetuṃ gilānassapi maggappaṭipannassapi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari laggenti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati. Gilāno pana anto kāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati. Agilānena dve nivāsentena saguṇaṃ katvā nivāsetabbāni. Iti yañca idha paṭikkhittaṃ, yañca sekhiyavaṇṇanāyaṃ; taṃ sabbaṃ vajjetvā nibbikāraṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetabbaṃ. Yaṃkiñci vikāraṃ karonto dukkaṭā na muccati. Na bhikkhave gihipārutaṃ pārupitabbanti evaṃ paṭikkhittaṃ gihipārutaṃ apārupitvā, ubho kaṇṇe samaṃ katvā pārupanaṃ parimaṇḍalapārupanaṃ nāma, taṃ pārupitabbaṃ.
就如同缚匠们缚好皮革后安置一般；但对于病象或行道中的象，这样绑缚安置是不合适的。若象脚踏上缰绳一角，上端系于象服衣之上，底端则挂一黄色丝带后另一侧系带，全部都不合规。患病象则可在一端显现丝带，而另一端可安放于上方。病象应以双丝带连接，提升品质再安置。如已拆除、有违绳索训练者，此种不合规范的象具应予拆除并置之于无效区域。凡进行此种损害者，苦果难免。比库们，家象套不允许拆下重绑，此类正规象具须均衡安放于两耳，名为规配象具，须妥为固定。
Tattha yaṃkiñci setapaṭapārutaṃ paribbājakapārutaṃ ekasāṭakapārutaṃ soṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhakapārutaṃ kuṭipavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapārutanti evamādi parimaṇḍalalakkhaṇato aññathā pārutaṃ, sabbametaṃ gihipārutaṃ nāma. Tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekenantena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipantā ubho ante udare vā olambenti; piṭṭhiyaṃ vā khipanti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhikaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekenantena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekenantena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antarena sāṭakaṃ pavesetvā aṃsakūṭesu pakkhipanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhuṃ vivaritvā cīvaraṃ aṃsakūṭaṃ āropeti; evaṃ apārupitvā sabbepi ete aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃkiñci vikāraṃ karontassa dukkaṭaṃ.
此处所说之白丝带、游方者丝带、独立鞍带、象嘴套、腹侧穿带、大象头饰、舍宅入口丝带、婆罗门基带、比库法衣丝带等，是依照这些地区分的围绕状饰带，统称为家象丝带。所以像守护者持柄之白丝带那样系缚，游方比库解开胸前两侧杖末安置织布，独立鞍带之人用一侧围绕腰部系缚，象嘴套类缰绳及脖饰置于腹两侧或胸前，剖开圆圈环等，大象头饰以长带围绕身体，农夫进入田间居住所束缚系入椰枣槽，婆罗门将两侧支杆之间系缚成圈挂于象身，法衣系缚比库解开左臂外方缰绳涵盖袈裟于象身，各种不合规丝带及缰绳习气应斥之为恶，应拆散整理，重新设置丝带。此如不合规则者，居室或室内若不敬意而随意改变，必生恶果。
§281
281.Muṇḍavaṭṭīti yathā rañño kuhiñci gacchato parikkhārabhaṇḍavahanamanussāti adhippāyo. Antarākājanti majjhe laggetvā dvīhi vahitabbabhāraṃ.
所谓象主缰套，是指如国王随行时，以统御之具缚住携带供品的仆人。所谓腹部套是指系于象腹中央的一种套筒，肩负双重负载。
§282
282.Acakkhussanti cakkhūnaṃ hitaṃ na hoti; parihāniṃ janeti. Nacchādetīti na ruccati. Aṭṭhaṅgulaparamanti manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparamaṃ. Atimaṭāhakanti atikhuddakaṃ.
282.眼睛若失明，则对眼睛无益，反生损害。所谓『遮盖』者，谓不悦目。人身度量以八指为最高尺度，所谓大者，实则过小。
§283
283.Dāyaṃ ālimpentīti tiṇavanādīsu aggiṃ denti. Paṭagginti paṭiaggiṃ. Parittanti appaharitakaraṇena vā parikhākhaṇanena vā parittāṇaṃ. Ettha pana anupasampanne sati sayaṃ aggiṃ dātuṃ na labhati, asati aggimpi dātuṃ labhati, bhūmiṃ tacchetvā tiṇānipi harituṃ, parikhampi khaṇituṃ, allasākhaṃ bhañjitvāpi aggiṃ nibbāpetuṃ labhati, senāsanaṃ pattaṃ vā appattaṃ vā tathā nibbāpetuṃ labhatiyeva. Udakena pana kappiyeneva labhati, na itarena.
283.称『给养燃烧』者，在干草等中引火。『点燃』谓点燃火焰。『防护』指用障碍物遮挡，或用凿除消灭方式防护。在此，如无精进念，不可自行施火；如无念，则能点火，能刨地，能采草，能凿防护篱，虽折断嫩枝亦能灭火，能扑灭燃烧或未燃的营舍。水是允许的灭火物，除此之外不得使用他物。
§284
284.Sati karaṇīyeti sukkhakaṭṭhādiggahaṇakicce sati. Porisiyanti purisappamāṇaṃ. Āpadāsūti vāḷamigādayo vā disvā maggamūḷho vā disā oloketukāmo hutvā davaḍāhaṃ vā udakoghaṃ vā āgacchantaṃ disvā evarūpāsu āpadāsu atiuccampi rukkhaṃ ārohituṃ vaṭṭati.
284.所谓『具足念』者，是指修习细心取持诸微细法。譬如人形大小。所谓『灾难』，如见狼等兽，或见路径迷乱，想要观视。见到猛兽、火焰、水患等灾难时，即便树高尚，也应绕行避免。
§285
285.Kalyāṇavākkaraṇāti madhurasaddā. Chandaso āropemāti vedaṃ viya sakkatabhāsāya vācanāmaggaṃ āropema. Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.
285.所谓『善言辞』，即声音甜美。『引导韵律』者，如知识般引导语言之道。『同族词义』，此处意指同族义项，乃正觉所说的摩揭陀通用语。
§286
286.Lokāyataṃ nāma sabbaṃ ucchiṭṭhaṃ, sabbaṃ anucchiṭṭhaṃ, seto kāko, kāḷo bako; iminā ca iminā ca kāraṇenāti evamādiniratthakakāraṇapaṭisaṃyuttaṃ titthiyasatthaṃ.
286.所谓『世俗谬论』，即一切皆被废弃，全部无用，比作白乌鸦、黑鸭等。所谓『此因彼因』，是指毫无意义的因果联系，缘起外道之说。
§288
288.Antarā ahosīti antaritā ahosi paṭicchannā.
288.所谓『中间之有』，即其间被遮盖，处于隐蔽状态。
§289
289.Ābādhappaccayāti yassa ābādhassa lasuṇaṃ bhesajjaṃ; tappaccayāti attho.
289. “障碍因缘”者，指某种障碍之故用大蒜为药；“热因缘”者，义即此处所说之意。
§290
290.Passāvapādukanti ettha pādukā iṭṭhakāhipi silāhipi dārūhipi kātuṃ vaṭṭati. Vaccapādukāyapi eseva nayo. Pariveṇanti vaccakuṭiparikkhepabbhantaraṃ.
290. “足鞋”此处所言，脚穿之鞋，无论由皮革、木料还是芦苇所制，皆属此类。其制法与皮鞋相同。所谓“围篱”意指出屋的时候用以环绕屋舍的围栏。
§293
293.Yathādhammokāretabboti dukkaṭavatthumhi dukkaṭena pācittiyavatthumhi pācittiyena kāretabbo. Paharaṇatthaṃ kataṃ paharaṇīti vuccati, yassa kassaci āvudhasaṅkhātassetaṃ adhivacanaṃ, taṃ ṭhapetvā aññaṃ sabbaṃ lohabhaṇḍaṃ anujānāmīti attho. Katakañca kumbhakārikañcāti ettha katakaṃ vuttameva. Kumbhakārikañcāti dhaniyasseva sabbamattikāmayakuṭi vuccati. Sesaṃ sabbattha uttānamevāti.
293. “宜依法行事”之意，比喻于恶事当以恶法加以制止，于犯戒事宜以悔过为法而行之。所谓“偷盗事”是指以偷盗之名行事，意为某人持有某器物的名号，若立此称号而容许他人取得一切金属器物，即此义。所谓“陶器与陶工”本指陶制器皿，此处“陶器”特指陶器，“陶工”则指由陶土制成之土坯屋。其余均以顶端最高为准。
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