6. Senāsanakkhandhakaṃ · 6. 住所篇集义注
6. Senāsanakkhandhakaṃ6. 住所篇集
Vihārānujānanakathā允许住处之论
§294
294. Senāsanakkhandhake – apaññattaṃ hotīti ananuññātaṃ hoti. Vihāro nāma aḍḍhayogādimuttako avasesāvāso. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dīghapāsādo. Hammiyanti upariākāsatale patiṭṭhitakūṭāgāro pāsādoyeva. Guhāti iṭṭhakāguhā silāguhā dāruguhā paṃsuguhā. Āgatānāgatassa cātuddisassa saṅghassāti āgatassa ca anāgatassa ca catūsu disāsu appaṭihatacārassa cātuddisassa saṅghassa.
294. 『寝处集』篇中——“未指定者”即为“不被承认者”。“住所”称为由炉灶等起的附属建筑。“炉灶”指有金翅鸟造型的供火炉。“宫殿”谓高大的长屋。所谓“楼阁”是指耸立于天空之上的层叠房屋，与宫殿同义。所谓“窟穴”指泥土或石窟、木窟、砖窟等。关于“有来无去四方僧众”，是指往来无阻、在四方皆可自由通行的僧团。
§295
295. Anumodanagāthāsu – sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni paṭihantīti imināva padena yojetabbāni.
295. 在赞叹颂中——“凉爽、炎热、季节”都是分区记载的。“寒冷”又称为“吹拂之风”，其含义是吹动的风。“热”则指直射而来的云层之热气。此等皆称为妨碍之事，此类词语应谨慎连接使用。
Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. Jhāyituñca vipassitunti idampi padadvayaṃ ‘‘sukhatthañcā’’ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamaṃ sukhatthaṃ? Jhāyituṃ vipassituñca yaṃ sukhaṃ, tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ; idha jhāyissanti vipassissantīti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ – ‘‘so ca sabbadado hoti, yo dadāti upassaya’’nti (saṃ. ni. 1.42).
所谓“妨碍”，是指因住所而产生的妨碍。“窟”指遮蔽之处。“安乐”则因凉爽等适宜因素而得以快乐住持。对于“修习禅定与内观”，这两者合称为“安乐缘起”，此词宜结合解释。此处说：“安乐由住房施舍而来，何为安乐？即为修禅与观照之乐。或可依此外加解释，即为修习禅定与内观的住所施舍。”此处是给予住所施舍，并且称赞这是给予僧团的最高施舍，乃从佛陀的赞誉得知。经中说：“凡有施舍而生受者，即为所赐。”
Yasmā ca aggaṃ vaṇṇitaṃ , ‘‘tasmā hi paṇḍito poso’’ti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā na cittappasādaṃ virādhetvā, evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti.
且因被称为最高施舍，故有“贤者富足”的歌谣。文中又述“广修闻教者”，指在住所中广泛学经及常教戒之人。其供养食物包括副餐、饮水、衣物、床席、寝具、坐具等，均宜供养给这些正直无邪之人。此施舍应时时给予，且必须用清净心，不生心烦意乱。如此心净者能为他者阐述佛法……最终证得无漏涅槃。
§296
296.Āviñchanacchiddaṃ āviñchanarajjunti ettha rajju nāma sacepi dīpinaṅguṭṭhena katā hoti, vaṭṭatiyeva; na kāci na vaṭṭati. Tīṇi tāḷānīti tisso kuñcikāyo. Yantakaṃ sūcikanti ettha yaṃ yaṃ jānāti taṃ taṃ yantakaṃ, tassa vivaraṇasūcikañca kātuṃ vaṭṭati. Vedikāvātapānaṃ nāma cetiye vedikāsadisaṃ. Jālavātapānaṃ nāma jālakabaddhaṃ. Salākavātapānaṃ nāma thambhakavātapānaṃ. Cakkalikanti ettha coḷakapādapuñchanaṃ bandhituṃ anujānāmīti attho. Vātapānabhisīti vātapānappamāṇena bhisiṃ katvā bandhituṃ anujānāmīti attho. Miḍḍhinti miḍḍhakaṃ. Bidalamañcakanti vettamañcaṃ; veḷuvilīvehi vā vītaṃ.
296. 『不放逸断』篇中——“不放逸绳”意指用以束缚之绳索，若用藤编之，则可绕圈，但不能伸展。三种棕叶纺织物即三个细胞叶卷构成。所谓“指针”是指知晓某物后用以说明的标志物。所谓“坛墙柱子”，是指类似坛城的结构。所谓“罩网墙”，是用网状物制成。所谓“柱杆”，是用支柱制成的。所谓“钩锁”，指固定钩扣相连的器具。所谓“钩锁用语”，即以细杆绕成支架，用小钩固定。所谓“各种束缚”意为被制约束缚之状。所谓“荷叶的叶柄”，指被摘取备用的叶柄。所谓“东营之地”，乃指含有竹芦或类似植物覆盖之地。
§297
297.Āsandikoti caturassapīṭhaṃ vuccati. Uccakampi āsandikanti vacanato ekatobhāgena dīghapīṭhameva hi aṭṭhaṅgulapādakaṃ vaṭṭati, caturassaāsandiko pana pamāṇātikkantopi vaṭṭatīti veditabbo. Sattaṅgo nāma tīsu disāsu apassayaṃ katvā katamañco, ayampi pamāṇātikkanto vaṭṭati. Bhaddapīṭhanti vettamayaṃ pīṭhaṃ vuccati. Pīṭhikāti pilotikābaddhapīṭhameva. Eḷakapādapīṭhaṃ nāma dārupaṭṭikāya upari pāde ṭhapetvā bhojanaphalakaṃ viya katapīṭhaṃ vuccati. Āmalakavaṭṭikapīṭhaṃ nāma āmalakākārena yojitaṃ bahupādakapīṭhaṃ. Imāni tāva pāḷiyaṃ āgatapīṭhāni. Dārumayaṃ pana sabbaṃ pīṭhaṃ vaṭṭatīti ayamettha vinicchayo. Kocchanti usiramayaṃ vā muñjapabbajamayaṃ vā.
297. 『座垫』篇中——“靠背”名称指四平坐垫。所谓“垫席”，指统一覆盖在长长垫子部分，长约八寸棒宽之面积。虽靠背尺寸超过常规，但仍可用作坐垫。所谓“七杆”，指分布于三方的支撑杆，其尺寸亦超过常规，可用来承托。所谓“良好坐垫”，是指质地柔软、优雅的坐席。所谓“坐垫”，指系有蓬、罩的专用垫子。所谓“棍脚垫”，是指置于木柄上方，作为餐盘盆器之类的座垫。所谓“槟榔花圈垫”，意为用槟榔制成的多脚式圆座垫。这些均为巴利语中说的“有来坐垫”。去木质的则是革质或苇草制作的坐垫。以上皆为座垫之分类讨论。
Aṭṭhaṅgulaparamaṃ mañcapaṭipādakanti ettha manussānaṃ pamāṇaṅgulameva aṭṭhaṅgulaṃ. Cimilikā nāma parikammakatāya bhūmiyā chavisaṃrakkhaṇatthāya attharaṇaṃ vuccati. Rukkhatūlanti simbalirukkhādīnaṃ yesaṃ kesañci rukkhānaṃ tūlaṃ. Latātūlanti khīravalliādīnaṃ yāsaṃ kāsañci vallīnaṃ tūlaṃ. Poṭakitūlanti poṭakitiṇādīnaṃ yesaṃ kesañci tiṇajātikānaṃ antamaso ucchunaḷādīnampi tūlaṃ. Etehi tīhi sabbabhūtagāmā saṅgahitā honti. Rukkhavallitiṇajātiyo hi muñcitvā añño bhūtagāmo nāma natthi, tasmā yassa kassaci bhūtagāmassa tūlaṃ bimbohane vaṭṭati, bhisiṃ pana pāpuṇitvā sabbampetaṃ akappiyatūlanti vuccati. Na kevalañca bimbohane etaṃ tūlameva, haṃsamorādīnaṃ sabbasakuṇānaṃ sīhādīnaṃ sabbacatuppadānañca lomampi vaṭṭati. Piyaṅgupupphabakuḷapupphādi pana yaṃkiñci pupphaṃ na vaṭṭati. Tamālapattaṃ suddhameva na vaṭṭati, missakaṃ pana vaṭṭati. Bhisīnaṃ anuññātaṃ pañcavidhaṃ uṇṇāditūlampi vaṭṭati.
「八指宽床」者，意指人之标准尺度就是八指宽。所谓指执绳者，是指为保护田地边界而设置的界桩。树毛者，是指某些树木的毛，比如狮子树等树木上的毛。藤毛者，是指奶浆藤类等植物的毛，即藤蔓上的毛。茅毛者，是指如茅草类植物的末端分枝毛，包括芦苇花序等植物的毛。这三者合称为众生用毛。由于树、藤、茅草等种类的毛已经全部包括，故未抛弃的叫做异族之用毛。凡在某一族群中的毛，用以制作绷带，沾染恶物称为不净毛。非仅仅用于绷带者，无论是天鹅等诸鸟类的全身羽毛，狮子等四足动物的毛发均可制成绷带。鲜花类，如玫瑰花瓣、花蕾之类则不可用。纯净的叶子则不可用，杂毛则可用。不净毛中未经许可的则有五种毛，可用作绷带。
Addhakāyikānīti upaḍḍhakāyappamāṇāni, yesu kaṭito paṭṭhāya yāva sīsaṃ upadahanti. Sīsappamāṇaṃ nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ minīyamānaṃ vidatthi ceva caturaṅgulañca hoti, majjhaṭṭhānaṃ muṭṭhiratanaṃ hoti. Dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vāti kurundiyaṃ vuttaṃ. Ayaṃ sīsappamāṇassa ukkaṭṭhaparicchedo. Ito uddhaṃ na vaṭṭati, heṭṭhā pana vaṭṭati. Agilānassa sīsupadhānañca pādupadhānañcāti dvayameva vaṭṭati . Gilānassa bimbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭati. ‘‘Yāni pana bhisīnaṃ anuññātāni pañca kappiyatūlāni, tehi bimbohanaṃ mahantampi vaṭṭatī’’ti phussadevatthero āha. Vinayadharaupatissatthero pana ‘‘bimbohanaṃ karissāmī’ti kappiyatūlaṃ vā akappiyatūlaṃ vā pakkhipitvā karontassa pamāṇameva vaṭṭatī’’ti āha.
所谓全身毛者，指覆盖身体从肩背一直到头顶的毛发。头顶毛长者，从两耳中间大约四个指宽，头部中心处约一拳大小。据《库伦提经》说，头顶毛长者可能有一指半至两指宽。此即头顶毛长度的界定。此长度向上则不计算，向下则计算。肩胛骨的毛和脚上的毛仅计算两种。将毛编织起来往上往后盖布，也可以下垂遮盖。据长老佛说，“未经许可的不净毛有五种，用这些作绷带也可以制成较大面积绷带。”而律学者则言，“绑绷带时所用毛，无论许可或不许可，其长度尺度都是以此为准。”
Pañca bhisiyoti pañcahi uṇṇādīhi pūritabhisiyo. Tūlagaṇanāya hi etāsaṃ gaṇanā vuttā. Tattha uṇṇaggahaṇena na kevalaṃ eḷakalomameva gahitaṃ, ṭhapetvā manussalomaṃ yaṃkiñci kappiyākappiyamaṃsajātīnaṃ pakkhicatuppadānaṃ lomaṃ, sabbaṃ idha uṇṇaggahaṇeneva gahitaṃ. Tasmā channaṃ cīvarānaṃ channaṃ anulomacīvarānañca aññatarena bhisicchaviṃ katvā taṃ sabbaṃ pakkhipitvā bhisiṃ kātuṃ vaṭṭati. Eḷakalomāni pana apakkhipitvā kambalameva catugguṇaṃ vā pañcaguṇaṃ vā pakkhipitvā katāpi uṇṇabhisisaṅkhyameva gacchati.
五种不净毛，指用五种未净毛制成的绷带。毛的数量即按此五法计算。毛的采集不仅仅是搔取表皮毛发，应将人类毛发、飞禽毛发、杂毛等各种异类毛发全部采集，统统用此毛采集法收集。因此会制成衣服和内衣或某些未净毛衣服，在制作时亦会繁复将其打理妥帖才能成绷带。不夹杂白毛者，单用黑毛或类似脐毯加倍三四倍五倍打整，亦可计为毛绷带数量。
Coḷabhisiādīsu yaṃkiñci navacoḷaṃ vā purāṇacoḷaṃ vā saṃharitvā vā anto pakkhipitvā vā katā coḷabhisi, yaṃkiñci vākaṃ pakkhipitvā katā vākabhisi, yaṃkiñci tiṇaṃ pakkhipitvā katā tiṇabhisi, aññatra suddhatamālapattaṃ yaṃkiñci paṇṇaṃ pakkhipitvā katā paṇṇabhisīti veditabbā. Tamālapattaṃ pana aññena missameva vaṭṭati, suddhaṃ na vaṭṭati. Bhisiyā pamāṇaniyamo natthi, mañcabhisi pīṭhabhisi bhūmattharaṇabhisi caṅkamanabhisi pādapuñchanabhisīti etāsaṃ anurūpato sallakkhetvā attano rucivasena pamāṇaṃ kātabbaṃ. Yaṃ panetaṃ uṇṇādipañcavidhatūlampi bhisiyaṃ vaṭṭati, taṃ ‘‘masūrakepi vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Etena masūrakaṃ paribhuñjituṃ vaṭṭatīti siddhaṃ hoti.
诸绷带类制品，如新毛绷带或旧毛绷带，亦可收集、整理后制成绷带；取嘴部毛制作为口绷带，取茅草类毛制作草绷带，除了纯净的树叶绷带与纸绷带不允许之外，杂毛绷带可用。但树叶绷带则只允许用莎草等若干叶类，纯净叶片不可用。未规定绷带尺寸大小，床毛绷带、坐垫绷带、地绷带、行走绷带、足纹绷带等各自按情况作尺寸标记，可以自定大小。用上述五种毛制品制成的绷带，即使极细微亦视为绷带。由此形成绷带设计已获认可。
Mañcabhisiṃ pīṭhe santharantīti mañcabhisiṃ pīṭhe attharanti; attharaṇatthāya harantīti yujjati. Ullokaṃ akaritvāti heṭṭhā cimilikaṃ adatvā. Phositunti rajanena vā haliddiyā vā upari phusitāni dātuṃ. Bhattikammanti bhisicchaviyā upari bhattikammaṃ. Hatthabhattinti pañcaṅgulibhattiṃ.
床绷带放置之义，即意指此绷带用于床上作为覆盖物，盖之亦称为覆盖物。覆盖之义是指连接固定。脱落之义为从下方脱落而去。染色者，即用汁液、黄丹等染饰其上。清理者指整理绷带的功用。五指长者为五指宽度。
§298
298.Ikkāsanti rukkhaniyyāsaṃ vā silesaṃ vā. Piṭṭhamaddanti piṭṭhakhaliṃ. Kuṇḍakamattikanti kuṇḍakamissakamattikaṃ. Sāsapakuṭṭanti sāsapapiṭṭhaṃ. Sitthatelakanti vilīnamadhusitthakaṃ. Accussannaṃ hotīti bindu bindu hutvā tiṭṭhati. Paccuddharitunti puñchituṃ. Gaṇḍumattikanti gaṇḍuppādagūthamattikaṃ. Kasāvanti āmalakaharītakānaṃ kasāvaṃ.
298. 脏污负染者，是指树托之污垢。背部凹陷者，是指背部发痕。穴垫土者，是穴垫土壤质。芦苇芒实者，即芦苇背面。冷油者，是指稀释的蜜冷油。凝结者，指液滴凝结而立着。突起者，指突出表面。花岗土者，是花岗土质。黄色者，是指黄柠檬黄颜色。
§299
299.Na bhikkhave paṭibhānacittanti ettha na kevalaṃ itthipurisarūpameva, tiracchānarūpampi antamaso gaṇḍuppādarūpampi bhikkhuno sayaṃ kātuṃ vā ‘‘karohī’’ti vattuṃ vā na vaṭṭati, ‘‘upāsaka dvārapālaṃ karohī’’ti vattumpi na labbhati. Jātakapakaraṇaasadisadānādīni pana pasādanīyāni nibbidāpaṭisaṃyuttāni vā vatthūni parehi kārāpetuṃ labbhati. Mālākammādīni sayampi kātuṃ labbhati.
比库们，在此并不是说心念应当灵敏机巧，仅仅是女性的形象如此，就连邪见形像、黑暗以及现象包裹的各种恶形恶状，比库本身既不应作，也不应说“当行此事”这样的语言，更不应言说“请作守门人”等语。至于有关本生故事、真伪难辨的事迹，及由厌烦所感召的种种事物，则可以允准让他人去作。他事如戴花之类的装饰，自己是可以作的。
§300
300.Aḷakamandāti ekaṅgaṇā manussābhikiṇṇā. Tayo gabbheti ettha sivikāgabbhoti caturassagabbho. Nāḷikāgabbhoti vitthārato diguṇatiguṇāyāmo dīghagabbho. Hammiyagabbhoti ākāsatale kūṭāgāragabbho vā muṇḍacchadanagabbho vā.
所谓阿拉迦曼达，是指一片人迹遍及之地。所谓三子宫，这里指女性子宫，即四肢之宫。所谓竹节子宫，是指从外向内有着双倍、三倍长度的长形子宫。所谓哈密子宫，是指如空中房檐或者冠盖之形的头骨形子宫。
Kalaṅkapādakanti rukkhaṃ vijjhitvā tattha khāṇuke ākoṭetvā kataṃ, taṃ āharimaṃ bhittipādaṃ jiṇṇakuṭṭapādassa upatthambhanatthaṃ bhūmiyaṃ patiṭṭhāpetuṃ anujānāmīti attho. Parittāṇakiṭikanti vassaparittāṇatthaṃ kiṭikaṃ. Uddasudhanti vacchakagomayena ceva chārikāya ca saddhiṃ madditamattikaṃ.
所谓污迹足，即砍断树木后，将树干剖开制作而成，用以支撑破旧茅舍之足，目的是为了将其稳固于地面。所谓保护庇护的篱笆小棚，即是为雨季防护的茅棚。所谓清洗，是用粪硝和泥土混合，调和成泥浆的整饰。
Āḷindo nāma pamukhaṃ vuccati. Paghanaṃ nāma yaṃ nikkhamantā ca pavisantā ca pādehi hananti, tassa vihāradvāre ubhato kuṭṭaṃ nīharitvā katapadesassetaṃ adhivacanaṃ, ‘‘paghāna’’ntipi vuccati. Pakuṭṭanti majjhe gabbhassa samantā pariyāgāro vuccati. ‘‘Pakuṭa’’ntipi pāṭho. Osārakanti anāḷindake vihāre vaṃsaṃ datvā tato daṇḍake osāretvā katachadanapamukhaṃ. Saṃsāraṇakiṭiko nāma cakkalayutto kiṭiko.
阿林多为门口之名。所谓帕迦那，是进出时用足击打门扇的。于住处门前两边推开门扇时，这种言称为“帕迦那”。所谓帕库塔，是指环绕着子宫中央的环状通道，此为古文“帕库塔”经文读法。所谓奥萨拉，是赋予无门阿林多庙堂传记，绘制典章后并在树干上标记神圣门前的名字。所谓轮回之篱笆，是具足支撑力的篱笆。
§301
301.Pānīyabhājananti pivantānaṃ pānīyadānabhājanaṃ. Uḷuṅko ca thālakañca pānīyasaṅkhassa anulomāni.
所谓饮水食物，是指饮用时提供的水及饮用水器皿。所谓矮脚和托盘，是指支撑饮水容器的相关器物。
§303
303.Apesīti dīghadārumhi khāṇuke pavesetvā kaṇṭakasākhāhi vinandhitvā kataṃ dvārathakanakaṃ. Palighoti gāmadvāresu viya cakkayuttaṃ dvārathakanakaṃ.
所谓阿佩斯，是指用长木头砍断带刺细枝制成的门闩。所谓帕里迦，是乡村住宅门口带棘的锁栓。
§305
305. Assatarīhi yuttā rathā assatarīrathā. Āmuttamaṇikuṇḍalāti āmuttamaṇikuṇḍalāni.
305. 与马车轮辐相连者谓轮辐相连车轮。阿穆塔玛珠环者谓阿穆塔玛珠环多环珠。
Parinibbutoti kilesaparinibbānena parinibbuto. Sītibhūtoti kilesātapābhāvena sītibhūto. Nirūpadhīti kilesupadhiabhāvena nirūpadhīti vuccati.
『灭尽』者，谓以去除污垢之灭净，称灭尽。『清凉』者，谓以净除烦恼之光明，称清凉。『无依』者，谓以汝除烦恼缠累之义，称无依。
Sabbā āsattiyo chetvāti rūpādīsu vā visayesu sabbabhavesu vā patthanāyo chinditvā. Hadaye daranti citte kilesadarathaṃ vinetvā. Veyyāyikanti vayakaraṇaṃ vuccati.
『断除诸烦恼』者，谓断尽诸根之色等境界及一切依缘之渴爱。断除者，即切断其产生之本，破坏其心。此谓修行者随俗称之辟支。
§307
307.Ādeyyavācoti tassa vacanaṃ bahū janā ādiyitabbaṃ sotabbaṃ maññantīti attho. Ārāme akaṃsūti ye sadhanā, te attano dhanena akaṃsu. Ye mandadhanā ceva adhanā ca, tesaṃ dhanaṃ adāsi. Iti so satasahassakahāpaṇe satasahassagghanakañca bhaṇḍaṃ datvā pañcacattālīsayojanike addhāne yojane yojane vihārapatiṭṭhānaṃ katvā sāvatthiṃ agamāsi.
307.『应勤勉听受言语』者，谓其语多被众人以应当学习应当聆听理解之义解说。『于林舍宅无伤害』者，谓诸修行所处庄园皆由其自身财富购买所得。对于贫穷无财者，彼亦施给予财富。于是其以百千银币与万千金饰，购买长达四十五由旬之土地，依次布设修行安住之所，来到舍卫城。
Koṭisantharaṃsantharāpesīti kahāpaṇakoṭiyā kahāpaṇakoṭiṃ paṭipādetvā santhari. Ye tattha rukkhā vā pokkharaṇiyo vā tesaṃ parikkhepappamāṇaṃ gahetvā aññasmiṃ ṭhāne santharitvā adāsi. Evamassa aṭṭhārasakoṭikaṃ nidhānaṃ parikkhayaṃ agamāsi.
『布施百万银币供养』者，谓以千万银币施设供养。彼于诸处，树木及池塘因供养需求数量，采集保存于他处。由此布施得成十八千万之宝藏。
Kumārassaetadahosīti gahapatino evaṃ bahudhanaṃ cajantassāpi mukhassa vippasannākāraṃ disvā etaṃ ahosi. Koṭṭhakaṃ māpesīti sattabhūmikaṃ dvārakoṭṭhakapāsādaṃ māpesi.
『建造庄严殿堂』者，谓虽身为富裕居士，见其面容祥和，故作此等举措。『筑造七重城门楼阁』者，谓建造七层高的城门和楼阁。
Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi…pe… maṇḍape kārāpesīti aparāhipi aṭṭhārasahi koṭīhi ete vihārādayo kārāpesi aṭṭhakarīsappamāṇāya bhūmiyā. Vipassissa hi bhagavato punabbasumitto gahapati yojanappamāṇaṃ bhūmiṃ suvaṇṇiṭṭhakāsantharena kiṇitvā vihāraṃ kārāpesi. Sikhissa pana sirivaḍḍho gahapati tigāvutappamāṇaṃ suvaṇṇayaṭṭhisantharena, vessabhussa sotthijo gahapati aḍḍhayojanappamāṇaṃ suvaṇṇaphālasantharena, kakusandhassa pana accuto gahapati gāvutappamāṇaṃ suvaṇṇahatthipadasantharena, koṇāgamanassa uggo gahapati aḍḍhagāvutappamāṇaṃ suvaṇṇiṭṭhakāsantharena, kassapassa sumaṅgalo gahapati vīsatiusabhappamāṇaṃ suvaṇṇakacchapasantharena, amhākaṃ bhagavato sudatto gahapati aṭṭhakarīsappamāṇaṃ bhūmiṃ kahāpaṇasantharena kiṇitvā vihāraṃ kārāpesīti; evaṃ anupubbena parihāyanti sampattiyoti alameva sabbasampattīsu virajjituṃ alaṃ vimuccitunti.
于是，给孤独长老于揭德林的宅邸安置了禅房……又在讲堂安置禅房，而其他的禅房也有十八亿多座，皆安置在约十八万余亩的土地上。世尊的再来弟子瞿晓长老以步行丈量的地量尺度，用镀金的地界杖购买了禅房。锡迦世长老以三十城大小的金质支撑器安置禅房，韦萨婆世长老以一十五里大小的金果树支撑器安置禅房，迦旃陀世长老以一百里大小的象蹄形金支撑器安置禅房，拘那含世长老以二十五里大小的镀金地界杖安置禅房，咖萨婆世长老以二千一百里大小的金甲壳支撑器安置禅房，而我们的世尊苏达多长老以约十八万余亩大小的土地，配以货币购买了禅房。因此他们逐渐分户安置，使得财富消散，这实为一切财富上不应贪着、亦不应执着者。
§308
308.Khaṇḍanti bhinnokāso. Phullanti phalitokāso. Paṭisaṅkharissatīti pākatikaṃ karissati. Laddhanavakammena pana bhikkhunā vāsipharasunikhādanādīni gahetvā sayaṃ na kātabbaṃ, katākataṃ jānitabbaṃ.
断裂者即断裂的槽口，开花者即开花的槽口。勤于清扫者将完成扫除。由于应得之业，须知并不可自行占有，但所作所为须悉知。
§310
310.Piṭṭhito piṭṭhito gantvāti thero kira gilāne paṭijagganto jiṇṇe vuḍḍhe saṅgaṇhanto sabbapacchato āgacchati. Idamassa cārittaṃ. Tena vuttaṃ – ‘‘piṭṭhito piṭṭhito gantvā’’ti. Aggāsananti therāsanaṃ. Aggodakanti dakkhiṇodakaṃ. Aggapiṇḍanti saṅghattherapiṇḍaṃ. Antarā satthīnaṃ karitvāti catunnaṃ pādānaṃ antare karitvā.
老人病重后依靠他人，缓慢行进，于众人之后到来。此即长老们的行为准则。由此说“老人疾病住于众人之后”，所谓“火座”为长老的座席，“火水”指南方之水，“火供”指僧团长老之饭盒，取四足间之物意。
§315
315.Patiṭṭhāpesīti aṭṭhārasakoṭipariccāgaṃ katvā patiṭṭhāpesi. Evaṃ sabbāpi catupaṇṇāsakoṭiyo pariccaji.
安置即放弃了十八亿余的庄园，然后加以安置。如是所有四十五亿余的庄园皆一一放弃。
Vihārānujānanakathā niṭṭhitā. · 允许住处之论已毕。
Āsanappaṭibāhanādikathā座位禁止等之论
§316
316.Vippakatabhojanoti antaraghare vā vihāre vā araññe vā yattha katthaci bhuñjamāno bhikkhu aniṭṭhite bhojane na vuṭṭhāpetabbo. Antaraghare pacchā āgatena bhikkhaṃ gahetvā gantabbaṃ. Sace manussā vā bhikkhū vā ‘‘pavisathā’’ti vadanti, ‘‘mayi pavisante bhikkhū uṭṭhahissantī’’ti vattabbaṃ. ‘‘Etha, bhante, āsanaṃ atthī’’ti vuttena pana pavisitabbaṃ. Sace koci kiñci na vadati, āsanasālaṃ gantvā atisamīpaṃ agantvā sabhāgaṭṭhāne ṭhātabbaṃ. Okāse kate ‘‘pavisathā’’ti vuttena pana pavisitabbaṃ. Sace pana yaṃ āsanaṃ tassa pāpuṇāti, tattha abhuñjanto bhikkhu nisinno hoti, taṃ uṭṭhāpetuṃ vaṭṭati. Yāgukhajjakādīsu pana yaṃkiñci pivitvā vā khāditvā vā yāva añño āgacchati, tāva nisinnaṃ rittahatthampi vuṭṭhāpetuṃ na vaṭṭati. Vippakatabhojanoyeva hi so hoti.
所谓差异饮食，指在室内、禅房或野外的居处中，若比库进食时饮食不洁，不应起身离去。比库应待后来的乞食人入后方可离去。如果有人对比库说“请入内”，可回答“若比库入内，将起身迎接”。若获请入，应当进去。若无人请且有座位，比库应移近座处站立。若口头邀入，应入其内。若得座而其余比库并未食用完，比库可坐而不必起身。饮酒肉等饮食，直到另有来者时，比库无须起身。此即差异饮食之义。
Sace vuṭṭhāpetīti sace āpattiṃ atikkamitvāpi vuṭṭhāpetiyeva. Pavārito ca hotīti yaṃ so vuṭṭhāpeti, ayañca bhikkhu pavārito ca hoti, tena vattabbo – ‘‘gaccha udakaṃ āharāhī’’ti. Vuḍḍhatarañhi bhikkhuṃ āṇāpetuṃ idameva ekaṃ ṭhānanti. Sace so udakampi na āharati, tato yañca navakatarena kattabbaṃ, taṃ dassento ‘‘sādhukaṃ sitthānī’’tiādimāha.
如果起身则违犯规矩，虽已越过过失仍属起身之中。若起身则比库净戒不损，故应行为是，“去取水吧”。迎接年长比库时唯用此语。若未取水，则须重新做。说“很好，起身真恰当”等语这是说法。
Gilānassa patirūpaṃ seyyanti ettha yo kāsabhagandarātisārādīhi gilāno hoti, kheḷamallakavaccakapālādīni ṭhapetabbāni honti. Kuṭṭhi vā hoti, senāsanaṃ dūseti; evarūpassa heṭṭhāpāsādapaṇṇasālādīsu aññataraṃ ekamantaṃ senāsanaṃ dātabbaṃ. Yasmiṃ vasante senāsanaṃ na dussati, tassa varaseyyāpi dātabbāva. Yopi sinehapānavirecananatthukammādīsu yaṃkiñci bhesajjaṃ karoti, sabbo so gilānoyeva, tassāpi sallakkhetvā patirūpaṃ senāsanaṃ dātabbaṃ . Lesakappenāti appakena sīsābādhādimattena. Bhikkhūgaṇetvāti ‘‘ettakā nāma bhikkhū’’ti vihāre bhikkhūnaṃ paricchedaṃ ñatvā.
这里当安置适合疾病者的卧具。若有比库因患有咳嗽、鼻涕过多、痰多等症而生病，应当放置毡垫、软毛皮、松叶皮等物。若患有疥癣，则损坏寝床。对于这种情况，在下方客殿、叶子厅等地方，应当单独给予一处寝床。若病者住在此寝床上不感不适，则应赐予良好的床褥。对那些进行涂油、喝药、吐痰等各种治疗的人，也均视为病人，应当为其指定并标明病床。所谓“浅度疾病者”是指仅头部轻微不适等。因为知道有这一群比库，故对比库们的住宿地点予以区分。
Āsanappaṭibāhanādikathā niṭṭhitā. · 座位禁止等之论已毕。
Senāsanaggāhakathā住所执取之论
§318
318.Seyyāti mañcaṭṭhānāni vuccanti. Seyyaggenāti seyyāparicchedena, vassūpanāyikadivase kālaṃ ghosetvā ekamañcaṭṭhānaṃ ekassa bhikkhuno gāhetuṃ anujānāmīti attho. Seyyaggena gāhentāti seyyāparicchedena gāhiyamānā. Seyyā ussārayiṃsūti mañcaṭṭhānāni atirekāni ahesuṃ. Vihāraggādīsupi eseva nayo. Anubhāganti puna aparampi bhāgaṃ dātuṃ. Atimandesu hi bhikkhūsu ekekassa bhikkhuno dve tīṇi pariveṇāni dātabbāni. Na akāmā dātabboti anicchāya na dātabbo. Tattha vassūpanāyikadivase gahite anubhāge pacchā āgatānaṃ na attano aruciyā so anubhāgo dātabbo. Sace pana yena gahito, so ca attano ruciyā taṃ anubhāgaṃ vā paṭhamabhāgaṃ vā deti, vaṭṭati.
318.“卧具处”是指床铺之地。“卧处界”是以卧具的划分为法，僧团雨安居的日子宣告时间时，许可某比库取得一处卧具之地。称之为“卧处界”即为以卧具的划分被固定。卧具增加，即光毡垫等增多。此法同时适用于居住处等。所谓“分给”，指额外再给予一部分。对于能力不足的比库，每位比库须分得两到三个住宿范围。并非情愿而给予，否则不可赐予。若雨安居日已获得额外部分，后来来者因自身不适而需此部分，则须赐与。如果持有者出于自身欢喜而给予该部分或其前一部分，该法则仍然适用。
Nissīme ṭhitassāti upacārasīmato bahi ṭhitassa. Anto upacārasīmāya pana dūre ṭhitassāpi labbhatiyeva. Senāsanaṃ gahetvāti vassūpanāyikadivase gahetvā. Sabbakālaṃ paṭibāhantīti catumāsaccayena utukālepi paṭibāhanti. Tīsu senāsanaggāhesu purimako ca pacchimako cāti ime dve gāhā thāvarā.
“外侧就近者”，是指边界处守法者居住于外边。即便远居于边界之外，亦可获得此处。所谓“取得寝床”，即是在雨安居日占有此处。所谓“常常忍受”，是指即使在四个月安居期间的恶劣天气，也能忍受而居住。有三处寝床居住地，前面和后面各一个，这是两个固定的住宿处所。
Antarāmuttake ayaṃ vinicchayo – ekasmiṃ vihāre mahālābhasenāsanaṃ hoti. Senāsanasāmikā vassūpagataṃ bhikkhuṃ sabbapaccayehi sakkaccaṃ upaṭṭhahitvā pavāretvā gamanakāle bahuṃ samaṇaparikkhāraṃ denti. Mahātherā dūratopi āgantvā vassūpanāyikadivase taṃ gahetvā phāsuṃ vasitvā vutthavassā lābhaṃ gaṇhitvā pakkamanti. Āvāsikā ‘‘mayaṃ etthuppannaṃ lābhaṃ na labhāma, niccaṃ āgantukamahātherāva labhanti, teyeva naṃ āgantvā paṭijaggissantī’’ti palujjantampi na olokenti. Bhagavā tassa paṭijagganatthaṃ ‘‘aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo’’ti āha.
在间日住宿处有如下规定：某一寺院中有一处重要寝床。该寝床的所有者即使在雨安居期间，也须全心全意照看该比库，并准许其在离开时广泛分施僧物。即使远居的长老们，雨安居日亦亲自取得、舒适居住该寝床，以便统计雨安居利益后离去。住持们说：“我们得不到此处所得利益，唯有经常到来的尊长长老们能获得，他们若不来，就不登记。”佛为取得该处利益而授意此规定：“为使其登记者能在雨安居期间安心住宿，应当取得间日住宿处。”
Taṃ gāhentena saṅghatthero vattabbo – ‘‘bhante antarāmuttakasenāsanaṃ gaṇhathā’’ti. Sace gaṇhāti, dātabbaṃ; no ce eteneva upāyena anutheraṃ ādiṃ katvā yo gaṇhāti, tassa antamaso sāmaṇerassāpi dātabbaṃ. Tena taṃ senāsanaṃ aṭṭhamāse paṭijaggitabbaṃ. Chadanabhittibhūmīsu yaṃ kiñci khaṇḍaṃ vā phullaṃ vā hoti, taṃ sabbaṃ paṭisaṅkharitabbaṃ. Uddesaparipucchādīhi divasaṃ khepetvā rattiṃ tattha vasitumpi vaṭṭati. Rattiṃ pariveṇe vasitvā tattha divasaṃ khepetumpi vaṭṭati. Rattindivaṃ tattheva vasitumpi vaṭṭati. Utukāle āgatānaṃ vuḍḍhānaṃ na paṭibāhitabbaṃ. Vassūpanāyikadivase pana sampatte sace saṅghatthero ‘‘mayhaṃ idaṃ senāsanaṃ dethā’’ti vadati, na labhati. ‘‘Bhante, idaṃ antarāmuttakaṃ gahetvā aṭṭhamāse ekena bhikkhunā paṭijaggita’’nti vatvā na dātabbaṃ. Aṭṭhamāse paṭijaggakabhikkhusseva gahitaṃ hoti.
由此得该处住居者，僧团长老应告之：“长老，请你取得此间日住宿处。”若取得者，应给予此处；若非如此，若某人以其他手段（如分割他人份额）取得该处，则该处须赠与该人的最年幼沙玛内拉。此寝床八个月期间必须登记者登记。对于用帐篷、杂物作基的地段，无论有多少块地，均应全部复原。白天因出外收杖问话等事宜而离开，夜晚必须睡在那里。夜晚居于该处，白天也必须留在该处。四季安居期间的长老年老者来此不宜免除该宿处。雨安居日长老若说“我将赠予此处寝床”却不予以时，不应赐予。长老若说“请取得间日住宿处，八个月内登记者赠予”，则不可赐予。该处只归八个月登记的比库所有。
Yasmiṃ pana senāsane ekasaṃvacchare dvikkhattuṃ paccaye denti chamāsaccayena chamāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Yasmiṃ vā tikkhattuṃ denti catumāsaccayena catumāsaccayena, yasmiṃ vā catukkhattuṃ denti temāsaccayena temāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Paccayeneva hi taṃ paṭijagganaṃ labhissati. Yasmiṃ pana ekasaṃvacchare sakideva bahupaccaye denti, etaṃ antarāmuttakaṃ gāhetabbanti. Ayaṃ tāva antovasse vassūpanāyikadivasena pāḷiyaṃ āgatasenāsanaggāhakathā.
若某一住宿处在一年内分配了两次且各供奉三个月，则该间日住宿处不可取得。若某住宿处供奉三次，则按四个月供奉；若供奉四次，则按七个月供奉，该处间日住宿处亦不可取得。因通过供奉获得该处登记权。若某处一年仅供奉一次却附加多项条件，则该间日住宿处应当取得。这是四季雨安居期间关于能够取得间日住宿处的巴利语说明。
Ayaṃ pana senāsanaggāho nāma duvidho hoti – utukāle ca vassāvāse ca. Tattha utukāle tāva keci āgantukā bhikkhū purebhattaṃ āgacchanti, keci pacchābhattaṃ paṭhamayāmaṃ vā majjhimayāmaṃ vā pacchimayāmaṃ vā ye yadā āgacchanti, tesaṃ tadāva bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ. Akālo nāma natthi. Senāsanapaññāpakena pana paṇḍitena bhavitabbaṃ, ekaṃ vā dve vā mañcaṭṭhānāni ṭhapetabbāni. Sace vikāle eko vā dve vā therā āgacchanti, te vattabbā – ‘‘bhante, ādito paṭṭhāya vuṭṭhāpiyamāne sabbepi bhikkhū ubbhaṇḍikā bhavissanti, tumhe amhākaṃ vasanaṭṭhāneyeva vasathā’’ti.
此处讲述驻锡之所的聚集，称作双重性质，即干季与雨季。在干季，有些外来比库自东边来，有些则自西边或中间缘起之处，随时前来。当时应将驻锡之所呈现给这些比库，时间不拘。又说，应由知识通达的驻锡主持设置，一至二处铺席之地。如若错时仅有一、二长老来，应对他们说：『尊者，当你们起身在先时刻呈现驻锡之所，因为那时众比库皆未起床，你们可安住于我们平时居处。』
Bahūsu pana āgatesu vuṭṭhāpetvā paṭipāṭiyā dātabbaṃ. Sace ekekaṃ pariveṇaṃ pahoti, ekekaṃ pariveṇaṃ dātabbaṃ. Tattha aggisāladīghasālamaṇḍalamālādayo sabbepi tasseva pāpuṇanti . Evaṃ appahonte pāsādaggena dātabbaṃ. Pāsādesu appahontesu ovarakaggena dātabbaṃ. Ovarakesu appahontesu seyyaggena dātabbaṃ. Seyyaggesu appahontesu mañcaṭṭhānena dātabbaṃ. Mañcaṭṭhāne appahonte ekapīṭhakaṭṭhānavasena dātabbaṃ. Bhikkhuno pana ṭhitokāsamattaṃ na gāhetabbaṃ. Etañhi senāsanaṃ nāma na hoti. Pīṭhakaṭṭhāne pana appahonte ekaṃ mañcaṭṭhānaṃ vā pīṭhakaṭṭhānaṃ vā vārena vārena gahetvā ‘‘bhante, vissamathā’’ti tiṇṇaṃ janānaṃ dātabbaṃ, na hi sakkā sītasamaye sabbarattiṃ ajjhokāse vasituṃ. Mahātherena paṭhamayāmaṃ vissamitvā nikkhamitvā dutiyattherassa vattabbaṃ – ‘‘āvuso, idha pavisāhī’’ti. Sace mahāthero niddāgaruko hoti, kālaṃ na jānāti, ukkāsitvā dvāraṃ ākoṭetvā ‘‘bhante, kālo jāto, sītaṃ anudahatī’’ti vattabbaṃ. Tena nikkhamitvā okāso dātabbo, adātuṃ na labhati. Dutiyattherenapi majjhimayāmaṃ vissamitvā purimanayeneva itarassa dātabbaṃ. Niddāgaruko vuttanayeneva vuṭṭhāpetabbo. Evaṃ ekarattiṃ ekamañcaṭṭhānaṃ tiṇṇaṃ dātabbaṃ. Jambudīpe pana ekacce bhikkhū ‘‘senāsanaṃ nāma mañcaṭṭhānaṃ vā pīṭhaṭṭhānaṃ vā kiñcideva kassaci sappāyaṃ hoti, kassaci asappāya’’nti āgantukā hontu vā mā vā, devasikaṃ senāsanaṃ gāhenti. Ayaṃ utukāle senāsanaggāho nāma.
当众多比库聚集时，应依程序轮流呈现。如若各有一定范围，应分范围内各自呈现。柴火、沙拉长树、菩提树环绕一切，则皆归同处。众多居于走廊中应呈现走廊，居于走廊外应呈现外围篱笆，居外围篱笆外应呈现平台，居平台外则呈现铺席之地。缺席时，仅一床铺席之地亦应呈现。比库不可因自身面目不同于他人地位而占据过多，所谓霸占驳回者非驻锡之所。若于床铺之地缺席，轮番分别呈现一铺或一平台，由三人接受，因寒冷时分不能共住一处。长老先居末床后，轮到第二长老时应说『依止此处』。若长老睡眠迟钝不知时，醒来开门时，应说『尊者，时辰已到，寒冷袭来』。此后离开之时，位置应回馈不能遗留。中床者亦轮番接受，由前一人回馈给后一人，迟钝者应如法叫醒呈现。如是，一次三人共轮一铺之地。于伽蓝中有比库有时发言『所谓驻锡所者为铺席或平台，某处适宜某处不适宜』等说法，不论来客与否，都应接受彼等于天所驻锡之处。此即干季驻锡聚会之规定。
Vassāvāse pana atthi āgantukavattaṃ, atthi āvāsikavattaṃ, āgantukena tāva sakaṭṭhānaṃ muñcitvā aññattha gantvā vasitukāmena vassūpanāyikadivasameva tattha na gantabbaṃ. Vasanaṭṭhānaṃ vā hi tatra sambādhaṃ bhaveyya, bhikkhācāro vā na sampajjeyya, tena na phāsuṃ vihareyya. Tasmā ‘‘idāni māsamattena vassūpanāyikā bhavissatī’’ti taṃ vihāraṃ pavisitabbaṃ. Tattha māsamattaṃ vasanto sace uddesatthiko uddesasampattiṃ sallakkhetvā, sace kammaṭṭhāniko kammaṭṭhānasappāyataṃ sallakkhetvā, sace paccayatthiko paccayalābhaṃ sallakkhetvā antovasse sukhaṃ vasissati.
雨季时有外来和尚和常住比库，外来者舍弃车马等方便出行用具转而前往他处，唯有需住所者仅于雨季主办日返回该住所。有时若住所地方不具足或比库行为不合，则不宜停留日久。所以应言『目前仅本季节为雨季驻锡，宜进入该住所』。假如居住期间，汲取修习法或功德业时，持续其所学、其所持，至于雨季结束都将安稳居住。
Sakaṭṭhānato ca tattha gacchantena na gocaragāmo ghaṭṭetabbo, na tattha manussā vattabbā – ‘‘tumhe nissāya salākabhattādīni vā yāgukhajjakādīni vā vassāvāsikaṃ vā natthi, ayaṃ cetiyassa parikkhāro, ayaṃ uposathāgārassa, idaṃ tāḷañceva sūci ca sampaṭicchatha tumhākaṃ vihāra’’nti. Senāsanaṃ pana jaggitvā dārubhaṇḍamattikābhaṇḍāni paṭisāmetvā gamiyavattaṃ pūretvā gantabbaṃ. Evaṃ gacchantenāpi daharehi pattacīvarabhaṇḍikāyo ukkhipāpetvā telanāḷikattaradaṇḍādīni gāhāpetvā chattaṃ paggayha attānaṃ dassentena gāmadvāreneva na gantabbaṃ, paṭicchannena aṭavimaggena gantabbaṃ. Aṭavimagge asati gumbādīni maddantena na gantabbaṃ, gamiyavattaṃ pana pūretvā vitakkaṃ chinditvā suddhacittena gamanavatteneva gantabbaṃ. Sace pana gāmadvārena maggo hoti, gacchantañca naṃ saparivāraṃ disvā manussā ‘‘amhākaṃ thero viyā’’ti upadhāvitvā ‘‘kuhiṃ, bhante, sabbaparikkhāre gahetvā gacchathā’’ti vadanti, tesu ce eko evaṃ vadati – ‘‘vassūpanāyikakālo nāmāyaṃ, yattha antovasse nibaddhabhikkhācāro bhaṇḍapaṭicchādanañca labbhati, tattha bhikkhū gacchantī’’ti. Tassa ce sutvā te manussā ‘‘bhante, imasmimpi gāme jano bhuñjati ceva nivāseti ca, mā aññattha gacchathā’’ti vatvā mittāmacce pakkosāpetvā sabbe sammantayitvā vihāre nibaddhavattañca salākabhattādīni ca vassāvāsikañca paṭṭhapetvā ‘‘idheva bhante vasathā’’ti yācanti, sabbaṃ sādituṃ vaṭṭati. Sabbañhetaṃ kappiyañceva anavajjañca. Kurundiyaṃ pana ‘‘‘kuhiṃ gacchathā’ti vutte ‘asukaṭṭhāna’nti vatvā, ‘kasmā tattha gacchathā’ti vutte ‘kāraṇaṃ ācikkhitabba’’’nti vuttaṃ. Ubhayampi panettha suddhacittattāva anavajjaṃ. Idaṃ āgantukavattaṃ nāma.
从车马处前往者不可打扰民居，人不可说：『你们休止于木棒粮食等地，无雨季住所，此处乃塔庙边境，为雨季聚会所』。若于住处的空地将木材、瓦器收拢成堆，应装置便于携带之牛车或担架，携带油管、竹杖、洒水器具等出行物，应持伞，遮蔽自身给乡村边界之人看，不应直行进入。若无便道，经过山林杂草道亦不可入住土屋等。应装载所需，断绝杂念，洁净心意行走，若道路并非乡村边道，有人见比库，叫道『这是我方长老阿』，引领说：『来吧尊者，携具足物同行』。若其中一人如此述说『雨季聚会之时者，即于雨季内部定时有规定法，为有束缚之比库授予粮食的地方，比库行至此处』。此言为人所闻，人群说：『愿尊者居此村，人亦有食亦有住，勿往他处』，相互劝勉，提出乡土匙棒粮食等都适合雨季住宿，愿得同意，皆可实现。全皆合适且无碍。如 Kurundiya 有人问『从哪去？』答曰『天寒木头处』问『为何去？』答曰『有原因须说明』。此二说均因心意清净且无过失。此即外来者之规矩。
Idaṃ pana āvāsikavattaṃ – paṭikacceva hi āvāsikehi vihāro jaggitabbo. Khaṇḍaphullapaṭisaṅkharaṇaparibhaṇḍāni kātabbāni. Rattiṭṭhānadivāṭṭhānavaccakuṭipassāvaṭṭhānāni padhānagharavihāramaggoti imāni sabbāni paṭijaggitabbāni, cetiye sudhākammaṃ muddavedikāya telamakkhanaṃ mañcapīṭhapaṭijaggananti idampi sabbaṃ kātabbaṃ – ‘‘vassaṃ vasitukāmā āgantvā uddesaparipucchākammaṭṭhānānuyogādīni karontā sukhaṃ vasissantī’’ti. Kataparikammehi āsāḷhījuṇhapañcamito paṭṭhāya vassāvāsikaṃ pucchitabbaṃ. Kattha pucchitabbaṃ? Yato pakatiyā labbhati. Yehi pana na dinnapubbaṃ, te pucchituṃ na vaṭṭati. Kasmā pucchitabbaṃ? Kadāci hi manussā denti, kadāci dubbhikkhādīhi upaddutā na denti. Tattha ye na dassanti, te apucchitvā vassāvāsike gāhite gāhitabhikkhūnaṃ lābhantarāyo hoti, tasmā pucchitvāva gāhetabbaṃ, pucchantena ‘‘tumhākaṃ vassāvāsikaggāhakakālo upakaṭṭho’’ti vattabbaṃ. Sace vadanti ‘‘bhante, imaṃ saṃvaccharaṃ chātakādīhi upaddutamha, na sakkoma dātu’’nti vā ‘‘yaṃ mayaṃ pubbe dema, tato ūnataraṃ dassāmā’’ti vā ‘‘idāni kappāso sulabho, yaṃ pubbe dema, tato bahutaraṃ dassāmā’’ti vā vadanti, taṃ sallakkhetvā tadanurūpena nayena tesaṃ tesaṃ senāsane bhikkhūnaṃ vassāvāsikaṃ gāhetabbaṃ.
此谓常住比库之规矩：当时应修缮住所。应修补屋顶茅草等，夜宿处竹篱、半墙、垣墙、草棚、石棚、佛塔等，皆须修缮。扫除应施净行油、抹涂、铺床垫等，所作一切应惠施，且比库当欢喜居住。问询细节则以雨季聚会为标准，何时询？由于拿到节日点时。若未曾在前雨季给予者，不宜重复索求。为何应问？有时人们因饥饿或烦恼拒予，若不问则居住中会妨碍已雨季聚会之比库。因此应事先问询，告知『你们雨季聚会时间已临近』。如若告之有人说『尊者，因鸟类扰人，无法赠与』或『以往所赠少于今年』或『棉布现在难得，以往较多给』，应依实情辨别，依理施舍给诸比库于其驻锡所。
Sace manussā vadanti – ‘‘yassa amhākaṃ vassāvāsikaṃ pāpuṇāti, so temāsaṃ pānīyaṃ upaṭṭhāpetu, vihāramaggaṃ jaggatu, cetiyaṅgaṇabodhiyaṅgaṇāni jaggatu, bodhirukkhe udakaṃ āsiñcatū’’ti, yassa taṃ pāpuṇāti, tassa ācikkhitabbaṃ. Yo pana gāmo paṭikkamma yojanadviyojanantare hoti, tatra ce kulāni upanikkhepaṃ ṭhapetvā vihāre vassāvāsikaṃ dentiyeva, tāni kulāni apucchitvāpi tesaṃ senāsane vattaṃ katvā vasantassa vassāvāsikaṃ gāhetabbaṃ. Sace pana tesaṃ senāsane paṃsukūliko vasati, āgatañca taṃ disvā ‘‘tumhākaṃ vassāvāsikaṃ demā’’ti vadanti, tena saṅghassa ācikkhitabbaṃ. Sace tāni kulāni saṅghassa dātuṃ na icchanti, ‘‘tumhākaṃyeva demā’’ti vadanti, sabhāgo bhikkhu ‘‘vattaṃ katvā gaṇhāhī’’ti vattabbo. Paṃsukūlikassa panetaṃ na vaṭṭati, iti saddhādeyye dāyakamanussā pucchitabbā.
若有人说：『获我方雨季聚会者，应任当季浇饮之水、整修住所、佛塔及菩提树旁等，应洒水于菩提树下』，得来者当予可告知。若村落相隔远，且村庄以族群划分，把族落预备寄放于寺院雨季供养之物，虽未经询问亦应依此安置，居住其中。若不愿授与，应说『该予你们』，则有分量比库应宣说『已安置给你，接收吧』。若该贫贱者此时不宜，因疑虑不适合给予。若双方均无不善心，此行为皆属清净无过。
Tatruppāde pana kappiyakārakā pucchitabbā. Kathaṃ pucchitabbā? ‘‘Kiṃ, āvuso, saṅghassa bhaṇḍapaṭicchādanaṃ bhavissatī’’ti. Sace vadanti – ‘‘bhavissati, bhante, ekekassa navahatthaṃ sāṭakaṃ dassāma, vassāvāsikaṃ gāhethā’’ti, gāhetabbaṃ. Sacepi vadanti – ‘‘sāṭakaṃ natthi; vatthu pana atthi, gāhetha, bhante’’ti, vatthumhi santepi gāhetuṃ vaṭṭatiyeva. Kappiyakārakānañhi hatthe ‘‘kappiyabhaṇḍaṃ paribhuñjathā’’ti dinnavatthuto yaṃ yaṃ kappaṃ, taṃ taṃ sabbaṃ paribhuñjituṃ anuññātaṃ.
然而，关于食具的使用，必须加以询问。该如何询问呢？应问：“尊者，僧团中是否将设有食具存放处？”如果回答说：“是的，尊者，我们为每人展示有九拳大小的盛器，可盛雨季住处之食物”，则当取用。如果回答说：“无盛器，只有容器，尊者，请取用”，即使只有容器也应使用。因取用者手中所有属于可用食具之器皿，皆被允许完全使用。
Yaṃ panettha piṇḍapātatthāya gilānapaccayatthāya vā uddissa dinnaṃ, taṃ cīvare upanāmentehi saṅghasuṭṭhutāya apaloketvā upanāmetabbaṃ. Senāsanatthāya uddissa dinnaṃ garubhaṇḍaṃ hoti, cīvaravaseneva catupaccayavasena vā dinnaṃ cīvare upanāmentānaṃ apalokanakammakiccaṃ natthi, apalokanakammaṃ karontehi ca puggalavaseneva kātabbaṃ, saṅghavasena na kātabbaṃ. Jātarūparajatavasenāpi āmakadhaññavasena vā apalokanakammaṃ na vaṭṭati. Kappiyabhaṇḍavasena cīvarataṇḍulādivaseneva ca vaṭṭati. Taṃ pana evaṃ kattabbaṃ – ‘‘idāni subhikkhaṃ sulabhapiṇḍaṃ, bhikkhū cīvarena kilamanti, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī’’ti. ‘‘Gilānapaccayo sulabho gilāno vā natthi, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī’’ti.
至于为施食、慰病等所布施之物，应视为衣物之属物而将布施物收纳于袈裟之内。供住处使用者所布之物即谓贵重器物，如衣物类或四物具者所布，收纳此等物品者无须察视；若收纳者仅属个人，则应察视而非藏匿。对于新生儿或腹中胎儿所施者，只能收纳食物等日用必需品，不得隐藏。衣物一类食具类物品则可收纳。务须如此处理曰：“今乃甚盛之方便施食，尊者，诸比库以袈裟裹持，此恰是诸比库缝制袈裟时所好之米粒。”又曰：“若病患施食方便易得，不存在患病者，这称之为诸比库袈裟缝制时所好之米粒。”
Evaṃ cīvarapaccayaṃ sallakkhetvā senāsanassa kāle ghosite sannipatite saṅghe senāsanaggāhako sammannitabbo. Sammannantena ca dve sammannitabbāti vuttaṃ. Evañhi navako vuḍḍhatarassa, vuḍḍho ca navakassa gāhessati. Mahante pana mahāvihārasadise vihāre tayo cattāro janā sammannitabbā. Kurundiyaṃ pana ‘‘aṭṭhapi soḷasapi jane sammannituṃ vaṭṭatī’’ti vuttaṃ. Tesaṃ sammuti kammavācāyapi apalokanenapi vaṭṭatiyeva.
如此明定衣物供养之时，若僧众相聚举行安床仪式时，当有专职安床者。彼持职者应有两人可供推选。新入众者由年长者以敬重之礼接待，而年长者亦会尊重新入者。大寺周边聚落有多人可供选举。库伦提地曾有言：“由八至十六人推选为安床者。”经传与许可仪式的言说、听闻时皆可推选此人。
Tehi sammatehi bhikkhūhi senāsanaṃ sallakkhetabbaṃ, cetiyagharaṃ bodhigharaṃ āsanagharaṃ sammuñjaniaṭṭo dāruaṭṭo vaccakuṭi iṭṭhakasālā vaḍḍhakisālā dvārakoṭṭhako pānīyamāḷo maggo pokkharaṇīti etāni hi asenāsanāni, vihāro aḍḍhayogo pāsādo hammiyaṃ guhā maṇḍapo rukkhamūlaṃ veḷugumboti imāni senāsanāni, tāni gāhetabbāni. Gāhentena ca ‘‘paṭhamaṃ bhikkhū gaṇetuṃ, bhikkhū gaṇetvā seyyā gaṇetu’’nti ettha vuttanayena gāhetabbāni. Sace saṅghiko ca saddhādeyyo cāti dve cīvarapaccayā honti, tesu yaṃ bhikkhū paṭhamaṃ gaṇhituṃ icchanti, taṃ gāhetvā tassa ṭhitikato paṭṭhāya itaro gāhetabbo.
经众比库同意后，应为住处做标记。如佛塔舍利堂、菩提堂、座所堂，回廊、木材、经堂、讲堂、增建堂、门舍、饮水槽、道路、池塘等，皆属住处。佛寺内的会堂、楼阁、集会所、园林亭阁、树下、围墙等皆为住处，应当典籍规定建立。由安床者负责时先由众比库推选，再由推选者确定寝具之管理与使用。如果有人因信心而在其中出入，则有两种衣物供养，众比库应先接纳被推选者，然后其他衣物才可使用。
Sace pana bhikkhūnaṃ appatāya pariveṇaggena senāsane gāhiyamāne ekaṃ pariveṇaṃ mahālābhaṃ hoti, dasa vā dvādasa vā cīvarāni labhanti, taṃ vijaṭetvā aññesu alābhakesu āvāsesu pakkhipitvā aññesampi bhikkhūnaṃ gāhetabbanti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘na evaṃ kātabbaṃ, manussā hi attano āvāsajagganatthāya paccayaṃ denti, tasmā aññehi bhikkhūhi tattha pavisitabba’’nti. Sace panettha mahāthero paṭikkosati – ‘‘māvuso, evaṃ gāhetha, bhagavato anusiṭṭhiṃ karotha, vuttañhetaṃ bhagavatā – ‘anujānāmi, bhikkhave, pariveṇaggena gāhetu’’’nti tassa paṭikkosanāya aṭṭhatvā ‘‘bhante bhikkhū bahū, paccayo mando, saṅgahaṃ kātuṃ vaṭṭatī’’ti taṃ saññāpetvā gāhetabbameva.
若比库因缺衣处住而获一大衣区，能取得十至十二件衣物，则应将其整理，分配给未获衣物的比库安置。对此，长老大智者曰：“不可如此，人类互相赋予在所住处的权利，因而应允许其他比库进入该处。”若长老反对此言，曰：“善友，请如此接纳，遵行世尊教法。世尊曾告言：‘当允许比库进入该衣区’。”以此反驳令其同意，方可采纳。
Gāhentena ca sammatena bhikkhunā mahātherassa santikaṃ gantvā evaṃ vattabbaṃ – ‘‘bhante, tumhākaṃ senāsanaṃ pāpuṇāti, gaṇhatha paccayaṃ dhārethā’’ti. ‘‘Asukakulassa paccayo asukasenāsanañca mayhaṃ pāpuṇāti, āvuso’’ti, ‘‘pāpuṇāti, bhante, gaṇhatha na’’nti, ‘‘gaṇhāmi, āvuso’’ti, gahitaṃ hoti. Sace pana ‘‘gahitaṃ vo, bhante’’ti vutte ‘‘gahitaṃ me’’ti vā ‘‘gaṇhissatha, bhante’’ti vutte ‘‘gaṇhissāmī’’ti vā vadati, ‘‘agahitaṃ hotī’’ti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘atītānāgatavacanaṃ vā hotu, vattamānavacanaṃ vā, satuppādamattaālayakaraṇamattameva cettha pamāṇaṃ, tasmā gahitameva hotī’’ti.
经年代协议，长老前往比库所居住处，告知道：“尊者，你之住处已成，故请承领并保持其条件。”其曰：“如来之经堂和卧室皆属我，善友。”“是的，尊者，请承领。”“我承领，善友。”若问“尊者，请您承领否？”其答曰“我承领，善友。”若问“尊者将承领否？”其答曰“我将承领。”而说“不承领”时，长老答曰：“不承领。”长老智者又曰：“无论是先前言词，还是当下言语，仅此承诺便足以决定，故须承领。”
Yopi paṃsukūliko bhikkhu senāsanaṃ gahetvā paccayaṃ vissajjeti, ayampi na aññasmiṃ āvāse pakkhipitabbo. Tasmiṃyeva pariveṇe aggisālāya vā dīghasālāya vā rukkhamūle vā aññassa gāhetuṃ vaṭṭati. Paṃsukūliko ‘‘vasāmī’’ti senāsanaṃ jaggissati, itaro ‘‘paccayaṃ gaṇhāmī’’ti, evaṃ dvīhi kāraṇehi senāsanaṃ sujaggitataraṃ bhavissati. Mahāpaccariyaṃ pana vuttaṃ – ‘‘paṃsukūlike vāsatthāya senāsanaṃ gaṇhante senāsanaggāhāpakena vattabbaṃ – ‘bhante, idha paccayo atthi, so kiṃ kātabbo’ti. Tena ‘heṭṭhā aññaṃ gāhāpehī’ti vattabbo. Sace pana kiñci avatvāva vasati, vutthavassassa ca pādamūle ṭhapetvā sāṭakaṃ denti, vaṭṭati. Atha vassāvāsikaṃ demāti vadanti, tasmiṃ senāsane vassaṃvutthabhikkhūnaṃ pāpuṇātī’’ti. Yesaṃ pana senāsanaṃ natthi; kevalaṃ paccayameva denti, tesaṃ paccayaṃ avassāvāsike senāsane gāhetuṃ vaṭṭati.
若有尘堆衣比库占用宿舍后又将条件舍弃，此宿舍亦不应移他处。在此周围，无论是火石棚、长厅或树根下，都不宜由他人占用。尘堆衣比库自称“我住”，另一比库则言“我占此条件”，以此二因，宿舍方能妥善占有。又有大规矩说：尘堆衣比库欲占宿舍时，应由宿舍占有者询问说：“尊者，此处已有条件，汝当如何？”回答应是：“下边是另一占有者。”倘若住处出现他人且未通报，且被发现时脚下还放置石块，属占用；人言此时为雨季住宿，彼时宿舍中雨季入住的比库应获准。若无宿舍，仅凭条件占用者，应准许其在雨季宿舍内住。
Manussā thūpaṃ katvā vassāvāsikaṃ gāhāpenti, thūpo nāma asenāsanaṃ, tassa samīpe rukkhe vā maṇḍape vā upanibandhitvā gāhāpetabbaṃ. Tena bhikkhunā cetiyaṃ paṭijaggitabbaṃ. Bodhirukkhabodhigharaāsanagharasammuñjaniaṭṭadāruaṭṭavaccakuṭidvārakoṭṭhakapānīyamāḷakadantakaṭṭhamāḷakesupi eseva nayo. Bhojanasālā pana senāsanameva, tasmā taṃ ekassa vā bahūnaṃ vā paricchinditvā gāhetuṃ vaṭṭatīti sabbamidaṃ vitthārena mahāpaccariyaṃ vuttaṃ.
人们筑倾斜坛基以供雨季住宿，该坛基非宿舍，应在其附近树下或亭阁中建舍居。比库应尊重此类圣地。菩提树、菩提枝、坐榻、房屋、围栏、木材、木瓦、岗楼、门扇、围墙、栏杆、牙饰、木饰等，皆属于此例。食堂即宿舍，也可分割后由一人或多人占用。以上均为广泛大规矩所载。
Senāsanaggāhāpakena pana pāṭipadaaruṇato paṭṭhāya yāva puna aruṇaṃ na bhijjati tāva gāhetabbaṃ, idañhi senāsanaggāhassa khettaṃ. Sace pātova gāhite senāsane añño vitakkacāriko bhikkhu āgantvā senāsanaṃ yācati, ‘‘gahitaṃ, bhante, senāsanaṃ, vassūpagato saṅgho, ramaṇīyo vihāro, rukkhamūlādīsu yattha icchatha tattha vasathā’’ti vattabbo. Vassūpagatehi antovasse nibaddhavattaṃ ṭhapetvā vassūpagatā bhikkhū ‘‘sammuñjaniyo bandhathā’’ti vattabbā. Sulabhā ce daṇḍakā ceva salākāyo ca honti, ekekena cha pañca muṭṭhisammuñjaniyo, dve tisso yaṭṭhisammuñjaniyo vā bandhitabbā. Dullabhā ce honti, dve tisso muṭṭhisammuñjaniyo ekā yaṭṭhisammuñjanī bandhitabbā. Sāmaṇerehi pañca pañca ukkā koṭṭetabbā. Vasanaṭṭhāne kasāvaparibhaṇḍaṃ kātabbaṃ.
宿舍占有人须将门榻早早设好，直到天微明方可休息，此乃宿舍占有的规矩。若门榻已设，另一来访常行者比库请宿舍占有人说：“尊者，此宿舍已占有，雨季僧团已入住，是宜居所，树根等处皆可住。”雨季入住之比库应相互留意，互相看护。若竹杖和木棒易得，每人以五把锁门，或两三把大锁互相相连；若难得，则两三把小锁和一把大锁相连。沙玛内拉以五把锁为宜。衣处应堆放袈裟等衣物。
Vattaṃ karontehi pana ‘‘na uddisitabbaṃ, na uddisāpetabbaṃ, na sajjhāyo kātabbo, na pabbājetabbaṃ, na upasampādetabbaṃ, na nissayo dātabbo, na dhammasavanaṃ kātabbaṃ, sabbeva hi ete papañcā. Nippapañcā hutvā samaṇadhammameva karissāmā’’ti vā ‘‘sabbe terasa dhutaṅgāni samādiyantu, seyyaṃ akappetvā ṭhānacaṅkamehi vītināmentu, mūgabbataṃ gaṇhantu, sattāhakaraṇīyena gatāpi bhājanīyabhaṇḍaṃ labhantū’’ti vā evarūpaṃ adhammikavattaṃ na kātabbaṃ. Evaṃ pana kātabbaṃ – pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti; tasmā sakkaccaṃ uddisatha, uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha, uddisāpetha, sajjhāyaṃ karotha, dhammasavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha, ekopi hi kulaputto pabbajjaṃ upasampadañca labhitvā sakalasāsanaṃ patiṭṭhāpeti, attano thāmena yattakāni sakkotha tattakāni dhutaṅgāni samādiyatha. Antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ. Porāṇakamahātherāpi sabbapalibodhe chinditvā antovasse ekacārikavattaṃ pūrayiṃsu, bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathañca kātuṃ vaṭṭati, āgantukānaṃ vattaṃ kātuṃ sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭatīti evarūpaṃ vattaṃ kātabbaṃ.
占有人不可为害他人，不可驱逐，不可制造争端，不可剃发，不可受具足戒，不可托付他人，不可听闻法义，诸般扰乱皆不可为。离开纷扰，遵行出家法则，安住片荡无事之地，所在尽力守戒精进，听法弘法，剃度出家，受戒，托养清净，一子出家具足戒，乃能立一切教法，修习觉支。雨季期间日日夜常应勤奋，盛年长老皆断诸烦恼，专心一意诵讲三藏、十善教义、十恶灭道、三十七道品，亦应护念外来者，不可为无益之事，却宜助其生活物品，此乃规矩。
Apica bhikkhū ovaditabbā – ‘‘viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharathā’’ti. Dantakaṭṭhakhādanavattaṃ ācikkhitabbaṃ, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, bhikkhācāravattaṃ ācikkhitabbaṃ – ‘‘antogāme manussehi saddhiṃ paccayasaññuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabba’’nti evarūpā bahukāpi niyyānikakathā ācikkhitabbāti.
更应告诫比库：“勿说妄语、邪语、粗恶语及两舌语，日常应守戒律，勤修四念处。”当责备吃木头皮者，若供养佛塔或菩提树，应以称赞、香花、裹布尊敬，不可为不敬之言；更应告诫比库行持，在村中与信众不能互相起争执分裂，应护持感觉、遵守律仪及应学戒律，多时会有多种开导教诲。
Pacchimavassūpanāyikadivase pana sace kālaṃ ghosetvā sannipatite saṅghe koci dasahatthaṃ vatthaṃ āharitvā vassāvāsikaṃ deti, āgantuko sace bhikkhu saṅghatthero hoti, tassa dātabbaṃ. Navako ce hoti, sammatena bhikkhunā saṅghatthero vattabbo – ‘‘sace bhante icchatha, paṭhamabhāgaṃ muñcitvā idaṃ vatthaṃ gaṇhathā’’ti, amuñcantassa na dātabbaṃ. Sace pana pubbe gāhitaṃ muñcitvā gaṇhāti, dātabbaṃ. Etenevupāyena dutiyattherato paṭṭhāya parivattetvā pattaṭṭhāne āgantukassa dātabbaṃ. Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthuṃ, laddhaṃ laddhaṃ etenevupāyena vissajjāpetvā yāva āgantukassa samakaṃ hoti, tāva dātabbaṃ. Tena pana samake laddhe avasiṭṭho anubhāgo therāsane dātabbo. Paccuppanne lābhe sati ṭhitikāya gāhetuṃ katikaṃ kātuṃ vaṭṭati.
雨季进入首日，若有僧众集会，若有人献一尺布料作为雨季用品，若供养人是长老，应由僧团长老给受；若是新僧众，应由僧众同意的长老给受。若有人愿意先放弃首份布料，将布料接收后，应给予可以放弃之布料；若原已领取而放弃，则布料不可给。以此成法，则由第二长老接替转手，给予来访者适量布料。雨季开始若有两三四五匹布料，依此方法逐渐发放直至来访者足量满足。若布料不足，只给长老部分份额。获得布料时，应妥善保管，以备日后使用。
Sace dubbhikkhaṃ hoti, dvīsupi vassūpanāyikāsu vassūpagatā bhikkhū bhikkhāya kilamantā ‘‘āvuso, idha vasantā sabbeva kilamāma, sādhu vata dvebhāgā homa, yesaṃ ñātipavāritaṭṭhānāni atthi, te tattha vasitvā pavāraṇāya āgantvā attano pattaṃ vassāvāsikaṃ gaṇhantū’’ti vadanti, tesu ye tattha vasitvā pavāraṇāya āgacchanti, tesaṃ apaloketvā vassāvāsikaṃ dātabbaṃ. Sādiyantāpi hi te neva vassāvāsikassa sāmino, khīyantāpi ca āvāsikā neva adātuṃ labhanti. Kurundiyaṃ pana vuttaṃ – ‘‘katikavattaṃ kātabbaṃ – ‘sabbesaṃ no idha yāgubhattaṃ nappahoti, sabhāgaṭṭhāne vasitvā āgacchatha, tumhākaṃ pattaṃ vassāvāsikaṃ labhissathā’ti. Tañce eko paṭibāhati, supaṭibāhitaṃ; no ce paṭibāhati, katikā sukatā. Pacchā tesaṃ tattha vasitvā āgatānaṃ apaloketvā dātabbaṃ, apalokanakāle paṭibāhituṃ na labbhatī’’ti. Punapi vuttaṃ – ‘‘sace vassūpagatesu ekaccānaṃ vassāvāsike apāpuṇante bhikkhū katikaṃ karonti – ‘chinnavassānaṃ vassāvāsikañca idāni uppajjanakavassāvāsikañca imesaṃ dātuṃ ruccatī’ti evaṃ katikāya katāya gāhitasadisameva hoti, uppannuppannaṃ tesameva dātabba’’nti.
若有饥馑，且在雨季止宿期间，雨季中结集的比库为乞食而烦恼，彼此言说：“比库们，在此诸天雨季，同住者若皆生烦恼，实宜分为两组。一组住于亲属亲近之所，他组亦当各居彼处，末后相聚时相邀入舍，自己得以安住雨季止宿。”如是言者，依其所居入舍者，皆当予以雨季止宿。虽愿如是，然彼各组因无雨季止宿之主，不得而施与。库伦提曾言：“应为雨季止宿者适当值数，即使我们所有饷食不盈，应于各组所居处相聚，主分配雨季止宿衣服。有一组若拒绝接受，便判其为作恶不善者。不拒绝，则其为善行。后者见入舍者不予施与时，不可拒绝。”又曾言：“若雨季止宿期比库未至时，有些先至者施行分配，说：先雨季止宿及当生雨季止宿经衣欲施与，同样分配取舍如是。经衣欲施与以同样份额决定。”
Temāsaṃ pānīyaṃ upaṭṭhāpetvā vihāramaggacetiyaṅgaṇabodhiyaṅgaṇāni jaggitvā bodhirukkhe udakaṃ siñcitvā pakkantopi vibbhantopi vassāvāsikaṃ labhatiyeva. Bhatiniviṭṭhañhi tena kataṃ. Saṅghikaṃ pana apalokanakammaṃ katvā gāhitaṃ antovasse vibbhantopi labhateva. Paccayavasena gāhitaṃ pana na labhatīti vadanti.
他们备办饮用水，清扫寺院径道、祭祀场所、菩提树所在之地，并浇水滋润，进退间均得雨季止宿衣。斋饭停止后，所作种种事乃成当作。团体中，未有观照者之行为则成忽视，分配得不到保障。条件如此，虽分配给，也无其效用，故言不获分配。
Sace vutthavasso disaṃgamiko bhikkhu āvāsikassa hatthato kiñcideva kappiyabhaṇḍaṃ gahetvā ‘‘asukakule mayhaṃ vassāvāsikaṃ pattaṃ, taṃ gaṇhathā’’ti vatvā gataṭṭhāne vibbhamati, vassāvāsikaṃ saṅghikaṃ hoti. Sace pana manusse sammukhā sampaṭicchāpetvā gacchati, labhati. ‘‘Idaṃ vassāvāsikaṃ amhākaṃ senāsane vutthabhikkhuno demā’’ti vutte, yassa gāhitaṃ tasseva hoti. Sace pana senāsanasāmikassa piyakamyatāya puttadhītādayo bahūni vatthāni āharitvā ‘‘amhākaṃ senāsane demā’’ti denti, tattha vassūpagatassa ekameva vatthaṃ dātabbaṃ, sesāni saṅghikāni honti, vassāvāsikaṭṭhitikāya gāhetabbāni. Ṭhitikāya asati therāsanato paṭṭhāya gāhetabbāni. Senāsane vassūpagataṃ bhikkhuṃ nissāya uppannena cittappasādena bahūni vatthāni āharitvā ‘‘senāsanassa demā’’ti dinnesupi eseva nayo. Sace pana pādamūle ṭhapetvā ‘‘etassa bhikkhuno demā’’ti vadanti, tasseva honti.
假若远离社会的比库从止宿者手中取走某种合法之物品而言：“贫寒之家我之雨季止宿衣，请收之。”据说此雨季止宿衣当为团体所有。若亲自求于凡人而得，所得归其本人。若因团体主爱心，其子女多多带来衣物而言：“请遗我团体雨季止宿所用。”此时，止宿者仅得一份衣物，其余均为团体所有，并应留作雨季止宿所用。无止宿者坐长之处，亦应保留之。寄宿止宿者取多衣物而言：“此给止宿之所用。”此亦依旧准则。若置于足下而言：“此给予某比库。”则该衣物归其所有。
Ekassa gehe dve vassāvāsikāni – paṭhamabhāgo sāmaṇerassa gāhito hoti, dutiyo therāsane. So ekaṃ dasahatthaṃ, ekaṃ aṭṭhahatthaṃ sāṭakaṃ peseti ‘‘vassāvāsikaṃ pattabhikkhūnaṃ dethā’’ti vicinitvā varabhāgaṃ sāmaṇerassa datvā anubhāgo therāsane dātabbo. Sace pana ubhopi gharaṃ netvā bhojetvā sayameva pādamūle ṭhapeti, yaṃ yassa dinnaṃ, tadeva tassa hoti.
一屋中有两件雨季止宿衣，一分为沙玛内拉所用，另一分为长老所用。一者持一十丈布，另一持八丈布，互赠雨季止宿所用衣布，分良善者应给沙玛内拉，余份应给长老。若双方均留宿于屋中共用，所受布匹归所有者。
Ito paraṃ mahāpaccariyaṃ āgatanayo hoti – ‘‘ekassa ghare daharasāmaṇerassa vassāvāsikaṃ pāpuṇāti, so ce pucchati – ‘amhākaṃ vassāvāsikaṃ kassa patta’nti, ‘sāmaṇerassā’ti avatvā ‘dānakāle jānissasī’ti vatvā dānadivase ekaṃ mahātheraṃ pesetvā nīharāpetabbaṃ. Sace yassa vassāvāsikaṃ pattaṃ, so vibbhamati vā kālaṃ vā karoti, manussā ce pucchanti – ‘kassa amhākaṃ vassāvāsikaṃ patta’nti, tesaṃ yathābhūtaṃ ācikkhitabbaṃ. Sace te vadanti – ‘tumhākaṃ demā’ti, tassa bhikkhuno pāpuṇāti. Atha saṅghassa vā gaṇassa vā denti, saṅghassa vā gaṇassa vā pāpuṇāti. Sace vassūpagatā suddhapaṃsukūlikāyeva honti, ānetvā dinnaṃ vassāvāsikaṃ senāsanaparikkhāraṃ vā katvā ṭhapetabbaṃ, bimbohanādīni vā kātabbānī’’ti. Idaṃ nevāsikavattaṃ.
以后发生重大争议曰：“一居所中幼小沙玛内拉得到雨季止宿所用之衣，若有人问：‘此雨季止宿衣属于谁？’答曰‘属于此沙玛内拉’，并言‘施予之时将知其归属’，于是于施衣日令一大长老送来，予以保管。若该衣物已归属，使用或保存，则人问：“此雨季止宿衣属于谁？”应如实告知。若言“归你们所有”，则此衣物归该比库所有。又将此衣服给僧团或团体，该僧团或团体亦得之。若雨季止宿者若系纯净尘堆衣，应领去并加以置于止宿处。顶饰绳等物亦应制备。”此为止宿者中规矩。
Senāsanaggāhakathā niṭṭhitā. · 住处分配论已结束。
Upanandavatthukathā伍波难德事论
§319
319. Upanandavatthusmiṃ – tattha tayā moghapurisa gahitaṃ idha muttaṃ, idha tayā gahitaṃ tatra muttanti ettha ayamattho – yaṃ tayā tattha senāsanaṃ gahitaṃ, taṃ te gaṇhanteneva idha muttaṃ hoti. ‘‘Idha dānāhaṃ, āvuso, muñcāmī’’ti vadantena pana taṃ tatrāpi muttaṃ. Evaṃ tvaṃ ubhayattha paribāhiroti.
第三一九条·上座阿难尊者事迹中——其中他取了无智者所有之物品，在此地予以释放；又他取有知者所有之物，要令其释放。意谓：若你占有该僧所用的止宿处，则此处所获之物品归你所有。“在此我将放弃施舍物”，他如此说时，该物品仍被释放。你因而于双方外部放弃此物。
Ayaṃ panettha vinicchayo – gahaṇena gahaṇaṃ paṭippassambhati, gahaṇena ālayo paṭippassambhati, ālayena gahaṇaṃ paṭippassambhati, ālayena ālayo paṭippassambhati. Kathaṃ? Idhekacco vassūpanāyikadivase ekasmiṃ vihāre senāsanaṃ gahetvā sāmantavihāraṃ gantvā tatrāpi gaṇhāti, tassa iminā gahaṇena purimaṃ gahaṇaṃ paṭippassambhati. Aparo ‘‘idha vasissāmī’’ti ālayamattaṃ katvā sāmantavihāraṃ gantvā tattha senāsanaṃ gaṇhāti, tassa iminā gahaṇena purimo ālayo paṭippassambhati. Eko ‘‘idha vasissāmī’’ti senāsanaṃ vā gahetvā ālayaṃ vā katvā sāmantavihāraṃ gantvā ‘‘idheva dāni vasissāmī’’ti ālayaṃ karoti, iccassa ālayena vā gahaṇaṃ ālayena vā ālayo paṭippassambhati, sabbattha pacchime gahaṇe vā ālaye vā tiṭṭhati. Yo pana ‘‘ekasmiṃ vihāre senāsanaṃ gahetvā aññasmiṃ vihāre vasissāmī’’ti gacchati, tassa upacārasīmātikkame senāsanaggāho paṭippassambhati. Yadi pana ‘‘tattha phāsu bhavissati, vasissāmi; no ce, āgamissāmī’’ti gantvā aphāsubhāvaṃ ñatvā paccāgacchati, vaṭṭati.
此处所说的分别是——器具与器具相应而宁静，器具与居所相应而宁静，居所与器具相应而宁静，居所与居所相应而宁静。如何？例如某人在雨季安居日中，执一座舍卫城僧院的坐具，前往另一处僧舍，也在那里执拿，以此器具视作前一器具；又有人说“我住在此”，单独视居所为器具，前往他处僧舍执器具，以此居所为前一居所；有人取舍卫城僧舍或居所，前往他处僧舍，说“我现在就在此”，以此居所或器具为前一居所，常居于后一个器具或居所。若有人说“在一处僧院持坐具，住于另一处僧院”，则越过临近分界而取器具视作前坐具。若说“在那里容易，我就住；不易，我便去”，知其不安而返回，则归于原处安住。
§320
320.Tivassantarenāti ettha tivassantaro nāma yo dvīhi vassehi mahantataro vā daharataro vā hoti. Yo pana ekena vassena mahantataro vā daharataro vā hoti, yo vā samānavasso, tattha vattabbameva natthi. Ime sabbe ekasmiṃ mañce vā pīṭhe vā dve dve hutvā nisīdituṃ labhanti. Yaṃ tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenāpi saddhiṃ nisīdituṃ vaṭṭati.
所谓三年人，是指寿命或年龄达到两年而较长或较短者。若仅一年而较长或较短者，或者同龄者，则无此分类。诸人皆能成双双安坐于一床或一座上。若其间有三人，则可合坐或不合坐，即便未凑足板块，亦得共坐。
Hatthinakhakanti hatthikumbhe patiṭṭhitaṃ; evaṃ katassa kiretaṃ nāmaṃ. Sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayapānīyaghaṭapānīyasarāvāni yaṃkiñci cittakammakataṃ, sabbaṃ vaṭṭati. ‘‘Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā’’ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti. Dhammāsane pana gihivikaṭanihārena labbhanti, tatrāpi nipajjituṃ na vaṭṭati.
象牙柱，即象牙骨支柱所立，故名。所有宫殿所用，诸如黄金、白银等各种华丽门扇、床榻、对联，乃至金银制饮具、饮水罐、酒杯等一切精巧制物，皆可共用。人们言“在宫殿中当视奴婢、田地、牛马如己物”，宫殿特别不设取用器具的职责分工，而是共用宫中所有物。牛、马等牲畜无论共同寺院或私人寺院，均不可在床榻上使用者物。僧座因宫室人事阻碍，亦不得进入卧坐。
Upanandavatthukathā niṭṭhitā. · 伍波难德事论已结束。
Avissajjiyavatthukathā不可转让物事论
§321
321.Pañcimānīti rāsivasena pañca, sarūpavasena panetāni bahūni honti. Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Ārāmavatthu nāma tesaṃyeva ārāmānaṃ atthāya paricchinditvā ṭhapitokāso; tesu vā ārāmesu vinaṭṭhesu tesaṃ porāṇakabhūmibhāgo. Vihāro nāma yaṃkiñci pāsādādisenāsanaṃ. Vihāravatthu nāma tassa patiṭṭhānokāso. Mañco nāma – masārako, bundikābaddho, kuḷīrapādako āhaccapādakoti imesaṃ pubbe vuttānaṃ catunnaṃ mañcānaṃ aññataro . Pīṭhaṃ nāma masārakādīnaṃyeva catunnaṃ pīṭhānaṃ aññataraṃ. Bhisi nāma uṇṇabhisiādīnaṃ pañcannaṃ aññatarā. Bimbohanaṃ nāma vuttappakārānaṃ bimbohanānaṃ aññataraṃ. Lohakumbhī nāma kāḷalohena vā tambalohena vā yena kenaci lohena katā kumbhī. Lohabhāṇakādīsupi eseva nayo. Ettha pana bhāṇakanti arañjaro vuccati. Vārakoti ghaṭo. Kaṭāhaṃ kaṭāhameva. Vāsiādīsu valliādīsu ca duviññeyyaṃ nāma natthi. Evaṃ –
所谓五院，是指由五种建筑或形制组成，形态众多。其名为园林、花园或果园。园林名指为此诸园所围分的用地；园林用地为园林地块界限。僧舍指所有宫殿等置座之所。僧舍用地是其建立处所的界限。床榻是指用木板、睡垫、柱子等组成，常言四种床中的任一。椅座是四种椅座中的特一。布席是指棕纤及类似席具中的一种。铁罐是指以黑铁或锈铁制成的罐子。铁器等物同此分类。这里所说的铁器，指铁锅。瓦即瓦片。制器必由制器作者所为。藤条和蔓草中无区别名称。如此——
Dvisaṅgahāni dve honti, tatiyaṃ catusaṅgahaṃ;
有二合组，第三有四合组；
Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedanaṃ.
第四为九阶座，第五为八断座。
Iti pañcahi rāsīhi, pañcanimmalalocano;
如是以五种品类，称为五净目；
Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayi.
并显露为二十五种主，且揭示重担。
Tatrāyaṃ vinicchayakathā – idañhi sabbampi garubhaṇḍaṃ idha avissajjiyaṃ, kīṭāgirivatthusmiṃ ‘‘avebhaṅgiya’’nti vuttaṃ. Parivāre pana –
此中有辨析说法：此皆为重担，不能舍弃，如虫蛀木不可断绝。然团体中则言——
‘‘Avissajjiyaṃ avebhaṅgiyaṃ, pañca vuttā mahesinā;
「不可舍弃不可断绝，此五者乃尊者所说；
Vissajjentassa paribhuñjantassa anāpatti,
舍弃者失错，持守者无罪；
Pañhā mesā kusalehi cintitā’’ti. (pari. 479) –
善意思虑其义。」（长部注 479）
Āgataṃ. Tasmā mūlacchejjavasena avissajjiyaṃ avebhaṅgiyañca parivattanavasena pana vissajjentassa paribhuñjantassa ca anāpattīti evamettha adhippāyo veditabbo.
已到此处。由此应知，根本的布施如同不应该放弃的根本法，不能摧毁，而是应当以旋转般的回转方式继续度化。只有这样施与并受持者，才无过失，这是当时时当思量的原则。
Tatrāyaṃ anupubbikathā – idaṃ tāva pañcavidhampi cīvarapiṇḍapātabhesajjatthāya upanetuṃ na vaṭṭati. Thāvarena ca thāvaraṃ garubhaṇḍena ca garubhaṇḍaṃ parivattetuṃ vaṭṭati. Thāvare pana khettaṃ vatthu taḷākaṃ mātikāti evarūpaṃ bhikkhusaṅghassa vicāretuṃ vā sampaṭicchituṃ vā adhivāsetuṃ vā na vaṭṭati, kappiyakārakeheva vicāritato kappiyabhaṇḍaṃ vaṭṭati. Ārāmena pana ārāmaṃ ārāmavatthuṃ vihāraṃ vihāravatthunti imāni cattāri parivattetuṃ vaṭṭati.
这里有渐进的说明——这五种义项，虽然对于法衣、钵等用具不可妄自挪移，但对于固定之物与重物，则允许相互调换。固定物例如田地、房产、池塘、陶器，若非明显利益之因，僧团不得妄自处置、出租或赠予，只有适当利益点的处置才合宜。至于寺院，则包含寺院、寺院所包含的所有器物，以及修行场所，共计四种皆可相互转让。
Tatrāyaṃ parivattananayo – saṅghassa nāḷikerārāmo dūre hoti, kappiyakārakā vā bahutaraṃ khādanti. Yampi na khādanti, tato sakaṭavetanaṃ datvā appameva haranti. Aññesaṃ pana tassa ārāmassa avidūragāmavāsīnaṃ manussānaṃ vihārassa samīpe ārāmo hoti, te saṅghaṃ upasaṅkamitvā sakena ārāmena taṃ ārāmaṃ yācanti, saṅghena ‘‘ruccati saṅghassā’’ti apaloketvā sampaṭicchitabbo. Sacepi bhikkhūnaṃ rukkhasahassaṃ hoti, manussānaṃ pañca satāni, ‘‘tumhākaṃ ārāmo khuddako’’ti na vattabbaṃ. Kiñcāpi hi ayaṃ khuddako, atha kho itarato bahutaraṃ āyaṃ deti. Sacepi samakameva deti; evampi icchiticchitakkhaṇe paribhuñjituṃ sakkāti gahetabbameva. Sace pana manussānaṃ bahutarā rukkhā honti, ‘‘nanu tumhākaṃ bahutarā rukkhā’’ti vattabbaṃ. Sace ‘‘atirekaṃ amhākaṃ puññaṃ hotu, saṅghassa demā’’ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ rukkhā phaladhārino, manussānaṃ rukkhā na tāva phalaṃ gaṇhanti, kiñcāpi na gaṇhanti, na cirena gaṇhissantīti sampaṭicchitabbameva. Manussānaṃ rukkhā phaladhārino, bhikkhūnaṃ na tāva phalaṃ gaṇhanti, ‘‘nanu tumhākaṃ rukkhā phaladhārino’’ti vattabbaṃ. Sace ‘‘gaṇhatha, bhante, amhākaṃ puññaṃ bhavissatī’’ti denti, jānāpetvā sampaṭicchituṃ vaṭṭati; evaṃ ārāmena ārāmo parivattetabbo. Eteneva nayena ārāmavatthupi vihāropi vihāravatthupi ārāmena parivattetabbaṃ. Ārāmavatthunā ca mahantena vā khuddakena vā ārāmaārāmavatthu vihāravihāravatthūni .
关于调换之法——僧团的椰林式寺院远离村落，附近多无适宜食物，若有人不食，需支付车资，方可极其谨慎地取用。若附近有人，寺院临近村庄，众人可前往请求寺院，并以“此处宜于众僧”观察评估，认可后方可调换。若比库树木有千株，附近有人五百，谓之“你的寺院较小”不合理。即便此处规模较小，他处有更多者也属合理。若同时数量相当，愿意时可交换使用。若附近树众多，则可说“树多人”，若言“那是我们的功德量，应归僧团”，知道后即可交换使用。比库的树木多结果，而人们树木多则不采摘，故亦不可长久采摘。人众树多，僧团不采，反之则相反。若人众说“请收我们的功德”，认识后即可取用。寺院可相互调换。依此方法，寺院、寺内物品、修行场所均可调换。寺院内有大寺、小寺、寺内寺院、修行场所等不同等级。
Kathaṃ vihārena vihāro parivattetabbo? Saṅghassa antogāme gehaṃ hoti, manussānaṃ vihāramajjhe pāsādo, ubhopi agghena samakā, sace manussā tena pāsādena taṃ gehaṃ yācanti, sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ ce mahagghataraṃ gehaṃ hoti, ‘‘mahagghataraṃ amhākaṃ geha’’nti vutte ‘‘kiñcāpi mahagghataraṃ, pabbajitānaṃ asāruppaṃ, na sakkā tattha pabbajitehi vasituṃ, idaṃ pana sāruppaṃ gaṇhathā’’ti vadanti; evampi sampaṭicchituṃ vaṭṭati. Sace pana manussānaṃ mahagghaṃ hoti, ‘‘nanu tumhākaṃ gehaṃ mahaggha’’nti vattabbaṃ. ‘‘Hotu, bhante, amhākaṃ puññaṃ bhavissati, gaṇhathā’’ti vutte pana sampaṭicchituṃ vaṭṭati. Evaṃ vihārena vihāro parivattetabbo. Eteneva nayena vihāravatthupi ārāmopi ārāmavatthupi vihārena parivattetabbaṃ. Vihāravatthunā ca mahagghena vā appagghena vā vihāravihāravatthuārāmaārāmavatthūni. Evaṃ tāva thāvarena thāvaraparivattanaṃ veditabbaṃ.
修行场所如何与其建筑物调换？僧团内部有居室，村人中有修行场所，彼此相近，若村民愿舍此修行处给僧团居室，得以对换。若比库有较大型的房舍，说“这是我们较大的房舍”，则人间较简陋，不适于僧众居住，而此处适合，则可交换。若村中有较大房舍，人们说“那是你们的较大房舍”，比库答应“愿成就我们的功德，请交付”，即可交换。如此，修行场所与建筑亦能调换。依此虽与前述寺院调换相类似，修行场所与寺院、寺院与寺内场所及寺内场所与修行建筑皆应调换。修行场所有大有小，各类寺院建筑与修行场所理应灵活转换。
Garubhaṇḍena garubhaṇḍaparivattane pana mañcapīṭhaṃ mahantaṃ vā hotu khuddakaṃ vā, antamaso caturaṅgulapādakaṃ vā gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ hoti. Sacepi rājarājamahāmattādayo ekappahāreneva mañcasataṃ vā mañcasahassaṃ vā denti, sabbe kappiyamañcā sampaṭicchitabbā, sampaṭicchitvā vuḍḍhapaṭipāṭiyā ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbā, puggalikavasena na dātabbā. Atirekamañce bhaṇḍāgārādīsu paññapetvā pattacīvaraṃ nikkhipitumpi vaṭṭati. Bahisīmāya ‘‘saṅghassa demā’’ti dinnamañco saṅghattherassa vasanaṭṭhāne dātabbo. Tattha ce bahū mañcā honti, mañcena kammaṃ natthi; yassa vasanaṭṭhāne kammaṃ atthi, tattha ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbo. Mahagghena satagghanakena vā sahassagghanakena vā satasahassagghanakena vā mañcena aññaṃ mañcasataṃ labhati, parivattetvā gahetabbaṃ. Na kevalaṃ mañcena mañcoyeva, ārāmaārāmavatthuvihāravihāravatthupīṭhabhisibimbohanānipi parivattetuṃ vaṭṭanti. Esa nayo pīṭhabhisibimbohanesupi. Etesu hi kappiyākapyiyaṃ vuttanayameva. Tattha akappiyaṃ na paribhuñjitabbaṃ, kappiyaṃ saṅghikaparibhogena paribhuñjitabbaṃ. Akappiyaṃ vā mahagghaṃ kappiyaṃ vā parivattetvā vuttavatthūni gahetabbāni. Agarubhaṇḍupagaṃ pana bhisibimbohanaṃ nāma natthi.
重物调换方面，如床榻无论大小，乃至四脚木凳，村人宴会用器等，若有期限到期，便归僧团所有。即便王侯大臣一次性赠送百张、千张床榻，只要是合规床榻，应认可，且依长老习惯传递称“依僧用而享用”，应赠予个人不得。额外的床具可收纳于仓库，支出舍衣亦允许。户外所称“僧团财物”的床榻，应赠予僧团长老住处。多床无所用场，若床处无使用，则当赠予“依僧用而享用”。大房子若拥有数百至千张床，可用床交换多床物品。调换不仅限于床子，对寺院、场所、床榻、榻头、座垫皆适用。此为床垫调换之法。合规则可享用，不可违犯此规定。合规者应依僧用享用，违犯者不可调换。未列大物床品名。
Lohakumbhī lohabhāṇakaṃ lohakaṭāhanti imāni tīṇi mahantāni vā hontu khuddakāni vā antamaso pasatamattaudakagaṇhanakānipi garubhaṇḍāniyeva. Lohavārako pana kāḷalohatambalohavaṭṭalohakaṃsalohānaṃ yena kenaci kato sīhaḷadīpe pādagaṇhanako bhājetabbo. Pādo ca nāma magadhanāḷiyā pañcanāḷimattaṃ gaṇhāti, tato adhikagaṇhanako garubhaṇḍaṃ. Imāni tāva pāḷiyaṃ āgatāni lohabhājanāni.
铁制水罐、铁锅与铁剑，这三种或大或小，或为盛水用，寒冬时采暖用，均作为重物使用。铁质锄头是某些锡兰农夫用于耕作工具。农具名铁锄，因镐柄有五节，称为“农耕锄”。以上皆为帕利文铁制器物名称。
Pāḷiyaṃ pana anāgatānipi bhiṅgārapaṭiggahauḷuṅkadabbikaṭacchupātitaṭṭakasarakasamuggaaṅgārakapalladhūmakaṭacchuādīni khuddakāni vā mahantāni vā sabbāni garubhaṇḍāni. Patto, ayathālakaṃ, tambalohathālakanti imāni pana bhājanīyāni. Kaṃsalohavaṭṭalohabhājanavikati saṅghikaparibhogena vā gihivikaṭā vā vaṭṭati, puggalikaparibhogena na vaṭṭati. Kaṃsalohādibhājanaṃ saṅghassa dinnampi hi pārihāriyaṃ na vaṭṭati. ‘‘Gihivikaṭanihāreneva paribhuñjitabba’’nti mahāpaccariyaṃ vuttaṃ.
巴利文中提及的未来时态的碎裂、佩戴包袱袋、布袋、破烂的衣裙、被叱责的道具和灰尘之类的器物，无论是小的还是大的，统统属于沉重的器具。获得这些沉重器具时，称作不适切、不合适的东西。这些器具属于铜器、铁器等金属制作的生活用具，可以由僧团共同使用，或由居士使用，却不适合个人单独私用。即使是僧团赠与的金属器物，也不允许个人私自使用。对此有严厉的规定：『只可供居士使用』。
Ṭhapetvā pana bhājanavikatiṃ aññasmimpi kappiyalohabhaṇḍe – añjanī, añjanisalākā, kaṇṇamalaharaṇī, sūci, paṇṇasūci, khuddako, pipphalako, khuddakaṃ, ārakaṇṭakaṃ, kuñcikā, tāḷaṃ, kattarayaṭṭhi vedhako, natthudānaṃ, bhindivālo, lohakūṭo, lohakuṭṭi, lohaguḷo, lohapiṇḍi, lohacakkalikaṃ, aññampi vippakatalohabhaṇḍaṃ bhājanīyaṃ. Dhūmanettaphāladīparukkhadīpakapallakaolambakadīpaitthipurisatiracchānagatarūpakāni pana aññāni vā bhitticchadanakavāṭādīsu upanetabbāni, antamaso lohakhilakaṃ upādāya sabbāni lohabhaṇḍāni garubhaṇḍāniyeva honti, attanā laddhānipi pariharitvā puggalikaparibhogena na paribhuñjitabbāni, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. Tipubhaṇḍepi eseva nayo. Khīrapāsāṇamayāni taṭṭakasarakādīni garubhaṇḍāniyeva.
若将金属等生活用具放置后，又能置备其他可使用的合法金属器物——诸如朱砂、朱砂棍、耳朵污渍清除器、针、小针、约细针、小铁、胡椒、小胡椒、带钩、槌子、小刀、扎针器等，以及其他不同形式的金属器物，均属可用器具。烟斗之类的果实、油灯、树枝制成的灯、带叶的灯盏、与灯相关的工艺品或遮盖物等，也可置备用作墙壁、房门等处的装饰。最下等的则是各种金属杂件，它们虽是金属制品，却也归属沉重器具，纵使是自有也应舍弃，不可由个人单独使用，僧团或居士共同使用则可。铜铁铁制的器具同样适用此法。含有牛奶石外壳或灰囊的器具诸如破布和布袋等，也属于沉重的器具。
Ghaṭako pana telabhājanaṃ vā pādagaṇhanakato atirekameva garubhaṇḍaṃ. Suvaṇṇarajatahārakūṭajātiphalikabhājanāni gihivikaṭānipi na vaṭṭanti, pageva saṅghikaparibhogena vā puggalikaparibhogena vā. Senāsanaparibhoge pana āmāsampi anāmāsampi sabbaṃ vaṭṭati.
陶罐若用作盛油器或盛手部器具之外的用途，则单独算作沉重的器具。由黄金、白银、铜和铁制成的装饰用首饰及器皿，不论是居士或僧团共同使用，均不适用。至于军官使用的各种装备，无论是有守护或无守护的皆允许使用。
Vāsiādīsu yāya vāsiyā ṭhapetvā daṇḍakaṭṭhacchedanaṃ vā ucchutacchanaṃ vā aññaṃ mahākammaṃ kātuṃ na sakkā, ayaṃ bhājanīyā. Tato mahattarī yena kenaci ākārena katā vāsi garubhaṇḍameva. Pharasu pana antamaso vejjānaṃ sirāvedhanapharasupi garubhaṇḍameva. Kuṭhāriyaṃ pharasusadiso eva vinicchayo. Yā pana āvudhasaṅkhepena katā, ayaṃ anāmāsā. Kudālo antamaso caturaṅgulamattopi garubhaṇḍameva. Nikhādanaṃ caturassamukhaṃ vā hotu doṇimukhaṃ vā vaṅkaṃ vā ujukaṃ vā, antamaso sammuñjanidaṇḍakavedhanampi daṇḍabaddhaṃ ce, garubhaṇḍameva. Sammuñjanidaṇḍakhaṇanakaṃ pana adaṇḍakaṃ phalamattameva, yaṃ sakkā sipāṭikāya pakkhipitvā pariharituṃ, taṃ bhājanīyaṃ. Sikharampi nikhādaneneva saṅgahitaṃ. Yehi manussehi vihāre vāsiādīni dinnāni honti, te ca ghare daḍḍhe vā corehi vā vilutte ‘‘detha no, bhante, upakaraṇe, puna pākatike karissāmā’’ti vadanti, dātabbā. Sace āharanti , na vāretabbā; anāharantāpi na codetabbā.
如能在器具等上面设置柄子，则不得用斧头、砍伐刀等其他重大的工具来制造，此类器物则是合法的生活用具。若柄子的尺寸超过某一限度，则仍属沉重器具。刀斧类中最末端的刃口若用于医师开颅，仍算作沉重用具。斧子和刀具实质上是一样的构造。若以多数量制作器械，即属非守护器具。小割刀末端只有四指宽，也为沉重器具。锤形器具无论是四面方形、船形、弯曲、直形，只要末端用绳子绑着用来敲击的，也属于沉重器具。不绑绳子的敲打器具则是非沉重器具，可用划线器打磨修理。山峰形的敲击器具聚合而成。若人为供应居所使用或供给的柄杖等，则应交出。若有人盗窃或丢失时，若说『师父，请还给我，我会归还的』，应予以还给。不管是否自拿，都不可阻止，已被拿走者也不可责备。
Kammārataṭṭakāracundakāranaḷakāramaṇikārapattabandhakānaṃ adhikaraṇimuṭṭhikasaṇḍāsatulādīni sabbāni lohamayaupakaraṇāni saṅghe dinnakālato paṭṭhāya garubhaṇḍāni. Tipukoṭṭakasuvaṇṇakāracammakāraupakaraṇesupi eseva nayo. Ayaṃ pana viseso – tipukoṭṭakaupakaraṇesupi tipucchedanasatthakaṃ, suvaṇṇakāraupakaraṇesu suvaṇṇacchedanasatthakaṃ, cammakāraupakaraṇesu kataparikammacammachiddanakaṃ khuddakasatthakanti imāni bhājanīyabhaṇḍāni. Nahāpitatunnakāraupakaraṇesupi ṭhapetvā mahākattariṃ mahāsaṇḍāsaṃ mahāpipphalakañca sabbaṃ bhājanīyaṃ. Mahākattariādīni garubhaṇḍāni.
用于制锤、砸钉、败铁或捶打玉璧、佩饰、绑带的各种器具，均为金属制器物，且自赠与僧团时即视为沉重器具。同样规定适用于贵重金、玉、皮革制器具。此处的特别规定是：金属器具中为切断用途的为金属切割器具，贵金属器具中为切割黄金用途的为黄金切割器具，皮革器具中有皮革专用切割工具称为小刀。制陶器用的器具放置后，加上大型锤子、大锤、胡椒研杵等，即全部属于生活用具。大型锤子等同样视作沉重器具。
Valliādīsu vettavalliādikā yā kāci aḍḍhabāhuppamāṇā valli saṅghassa dinnā vā tatthajātakā vā rakkhitagopitā garubhaṇḍaṃ hoti, sā saṅghakamme ca cetiyakamme ca kate sace atirekā hoti, puggalikakammepi upanetuṃ vaṭṭati; arakkhitā pana garubhaṇḍameva na hoti. Suttamakacivākanāḷikerahīracammamayā rajjukā vā yottāni vā vāke ca nāḷikerahīre ca vaṭṭetvā katā ekavaṭṭā vā dvivaṭṭā vā saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ. Suttaṃ pana avaṭṭetvā dinnaṃ makacivākanāḷikerahīrā ca bhājanīyā. Yehi panetāni rajjukayottādīni dinnāni honti, te attano karaṇīyena harantā na vāretabbā.
用荆棘枝条制作的攀援索、荆棘索等若宽度约及半臂，且为僧团应得或其成员拥有，则视作沉重器具。此类器具属于僧团业律规定器用，若过度使用，对个人行为亦有影响；若未得保护，则全属沉重器具。用猕猴皮、鸽子羽毛、椰子皮革制绳和绳索，以及椰子皮草的马鞍等制成的绳索，无论如何将绳索绕成一圈或两圈，且在僧团赠与之时已授予保护，均属于沉重器具。而猕猴皮、鸽子羽毛、椰子皮革等是合法生活用具。若获得此类绳索，应由自己保管，不可阻止他人使用。
Yo koci antamaso aṭṭhaṅgulasūcidaṇḍamattopi veḷu saṅghassa dinno vā tatthajātako vā rakkhitagopito garubhaṇḍaṃ, sopi saṅghakamme ca cetiyakamme ca kate atireko puggalikakamme dātuṃ vaṭṭati. Pādagaṇhanakatelanāḷi pana kattarayaṭṭhi, upāhanadaṇḍako, chattadaṇḍo, chattasalākāti idamettha bhājanīyabhaṇḍaṃ. Daḍḍhagehamanussā gaṇhitvā gacchantā na vāretabbā. Rakkhitagopitaṃ veḷuṃ gaṇhantena samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakampi phātikammaṃ katvā gahetabbo . Phātikammaṃ akatvā gaṇhantena tattheva vaḷañjetabbo , gamanakāle saṅghikāvāse ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena pahiṇitvā dātabbo. Desantaraṃ gatena sampattavihāre saṅghikāvāse ṭhapetabbo.
若有人给予僧团一文指长、尖锐如针的杖，或是一段藤蔓，或是由护卫执持的重负器具，或由本地出家的人在僧团法事或佛塔法事中所使用，作为额外个人用品予以赠与，是可允许的。至于脚掌支撑物、杆状的刀子、顶盖用杖、以及伞杖等，则属于食用器具。在毒蛇洞穴等处，人们通常携带这些物品行走，但不应阻挡他人前行。护卫拿着藤蔓时，无论使用普通藤蔓或额外的硬藤，都应在采摘时用利器将其断开，否则不剪断便被护卫携带的话，应在行走途中放置于僧舍内，才能携带。如果是用以瞒骗非圣物的物品，则应采摘下来后在现场弃置丢弃；若未采摘，则应随护卫带着，在行走时置于僧舍，应予携带。去往他方之处，应携带到达后安置于僧舍。
Tiṇanti muñjaṃ pabbajañca ṭhapetvā avasesaṃ yaṃkiñci tiṇaṃ. Yattha pana tiṇaṃ natthi, tattha paṇṇehi chādenti; tasmā paṇṇampi tiṇeneva saṅgahitaṃ. Iti muñjādīsu yaṃkiñci muṭṭhippamāṇampi tiṇaṃ tālapaṇṇādīsu ca ekaṃ paṇṇampi saṅghassa dinnaṃ vā tatthajātakaṃ vā bahārāme saṅghassa tiṇavatthuto jātatiṇaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ hoti, tampi saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Daḍḍhagehamanussā gahetvā gacchantā na vāretabbā. Aṭṭhaṅgulappamāṇopi rittapotthako garubhaṇḍameva.
割草用的茅草与棕榈叶、沙弥比库离入出家时携带的草席及其他草料，都应放置并整理好，其余的草料或碎草。有些地方没有草料，则用树叶覆盖。因此，连树叶也和草料一起作为僧团物品。如果由此类草或相当大小的任何物品，包括棕榈叶之类，作为僧团物品提供给僧团或由本地出家人与护卫分别保存，作为重负器具，这也是成立的。此类器具属僧团、佛塔法事中的额外个人用品，予以赠与是允许的。在毒蛇洞穴等处，人们通常携带并行走，但不可阻碍行人。甚至八指长的空箧也属于重负器具。
Mattikā pakatimattikā vā hotu pañcavaṇṇā vā sudhā vā sajjurasakaṅguṭṭhasilesādīsu vā yaṃkiñci, dullabhaṭṭhāne ānetvā vā dinnaṃ tatthajātakaṃ vā rakkhitagopitaṃ tālaphalapakkamattaṃ garubhaṇḍaṃ hoti. Tampi saṅghakamme ca cetiyakamme ca niṭṭhite atirekaṃ puggalikakamme dātuṃ vaṭṭati. Hiṅguhiṅgulakaharitālamanosilañjanāni pana bhājanīyabhaṇḍāni.
瓦器、陶土器具，或五种颜色、蜂蜜，或葡萄干、柏木珠链等物，或任何由罕见产地带来赠与的物品，由本地出家人与护卫分别保存，作为重负器具。这些亦属僧团、佛塔法事中额外的个人用品，可予赠与。在这里，胡椒、指甲油、黑锈颜料等也属于食用器具。
Dārubhaṇḍe yo koci aṭṭhaṅgulasūcidaṇḍamattopi dārubhaṇḍako dārudullabhaṭṭhāne saṅghassa dinno vā tatthajātako vā rakkhitagopito, ayaṃ garubhaṇḍaṃ hotīti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana sabbampi dāruveḷucammapāsāṇādivikatiṃ dārubhaṇḍena saṅgaṇhitvā ‘‘tena kho pana samayena saṅghassa āsandiko uppanno hotī’’ti ito paṭṭhāya dārubhaṇḍavinicchayo vutto.
若有人给予僧团一文指长而尖锐的木制杖作为重负器具，该木材产自珍稀之地，作为僧团物品或由本地出家人与护卫保存时，即称此为重负器具，称为“苦伦提亚”。然而《大注疏》中则以各种木材、藤蔓、皮革、石头等来统称为木制重负器具，并指出“当时由此产生了丛林苦难”，引出本处关于木制重负器具的详细解说。
Tatrāyaṃ atthuddhāro, āsandiko, sattaṅgo, bhaddapīṭhaṃ, pīṭhikā, eḷakapādakapīṭhaṃ, āmalakavaṭṭakapīṭhaṃ, phalakaṃ, kocchaṃ, palālapīṭhakanti imesu tāva yaṃkiñci khuddakaṃ vā hotu mahantaṃ vā, saṅghassa dinnaṃ garubhaṇḍaṃ hoti. Palālapīṭhena cettha kadalipattādipīṭhānipi saṅgahitāni. Byagghacammaonaddhampi vāḷarūpaparikkhittaṃ, ratanaparisibbitaṃ, kocchakaṃ garubhaṇḍameva.
此处所说的各种器具，如七件用品的座垫、福座、小座垫、用椰子叶制成的座垫、印度醋栗藤制成的座垫、木板、桶、花环座垫等各种大小物品，皆属僧团接受的重负器具。这里提到的花环座垫包含用菠萝叶等编织的座垫。虎皮、麂皮围成的蓬形物，以及镶嵌宝石的饰物、箱子，也都属重负器具。
Vaṅkaphalakaṃ, dīghaphalakaṃ, cīvaradhovanaphalakaṃ, ghaṭṭanaphalakaṃ, ghaṭṭanamuggaro, dantakaṭṭhacchedanagaṇṭhikā, daṇḍamuggaro, ambaṇaṃ, rajanadoṇi, udakapaṭicchako, dārumayo vā dantamayo vā veḷumayo vā sapādakopi apādakopi samuggo, mañjūsā, pādagaṇhanakato atirekappamāṇo karaṇḍo, udakadoṇi, udakakaṭāhaṃ, uḷuṅko, kaṭacchu, pānīyasarāvaṃ, pānīyasaṅkhoti etesupi yaṃkiñci saṅghe dinnaṃ garubhaṇḍaṃ. Saṅkhathālakaṃ pana bhājanīyaṃ, tathā dārumayo udakatumbo.
弯曲的木板、长形木板、袈裟晒板、坛板、坛扣、牙砍断器、棍扣、杖扣、水瓶、辰纳壶、蓄水器、木制或牙制或藤制的杖、内外用的钢针、刀片大小的手提篮、多余的器具、桶、提灯、骨笛、饮用器、水受口等，这些被赠与僧团的木制重负器具。桶盖则属于食用器具，此外还有木质水桶。
Pādakathalikamaṇḍalaṃ dārumayaṃ vā hotu coḷapaṇṇādimayaṃ vā sabbaṃ garubhaṇḍaṃ. Ādhārako pattapidhānaṃ, tālavaṇṭaṃ, bījanī, caṅkoṭakaṃ, pacchi, yaṭṭhisammuñjanī muṭṭhisammuñjanīti etesupi yaṃkiñci khuddakaṃ vā mahantaṃ vā dāruveḷupaṇṇacammādīsu yena kenaci kataṃ garubhaṇḍameva.
足垫、鞋底，既可以是木制，也可以是用蟹甲等坚硬材质制成，凡属坚固的用具。基础部分由帆布覆盖，上层为油麻布、涂有油脂的布料、绳索、紧束带、手握带等，有些是小的，有些较大，无论用何种木板皮革等制成，皆属于某种坚固用具。
Thambhatulāsopānaphalakādīsu dārumayaṃ vā pāsāṇamayaṃ vā yaṃkiñci gehasambhārarūpaṃ, yo koci kaṭasārako, yaṃkiñci bhūmattharaṇaṃ, yaṃkiñci akappiyacammaṃ, sabbaṃ saṅghe dinnaṃ garubhaṇḍaṃ, bhūmattharaṇaṃ kātuṃ vaṭṭati. Eḷakacammaṃ pana paccattharaṇagatikaṃ hoti, tampi garubhaṇḍameva. Kappiyacammāni bhājanīyāni. Kurundiyaṃ pana ‘‘sabbaṃ mañcappamāṇaṃ cammaṃ garubhaṇḍa’’nti vuttaṃ.
扶手、楼梯踏板等，可以是木制或石制，凡是家庭器物类型者，无论是刀具，或用于支撑地面的东西，或是不适宜使用的皮革类，这些交付给僧团的坚固用具，也鼓励用来支撑地面。至于小皮革则属于背地支撑类，也是坚固用具。损坏的皮革并不可用。床席则被称为“全部为床面大小的皮革，皆属坚固用具”。
Udukkhalaṃ, musalaṃ, suppaṃ, nisadaṃ, nisadapoto, pāsāṇadoṇi, pāsāṇakaṭāhaṃ, turivemabhastādi sabbaṃ pesakārādibhaṇḍaṃ, sabbaṃ kasibhaṇḍaṃ, sabbaṃ cakkayuttakayānaṃ garubhaṇḍameva. Mañcapādo , mañcaaṭanī, pīṭhapādo, pīṭhaaṭanī, vāsipharasuādīnaṃ daṇḍāti etesu yaṃkiñci vippakatatacchanakammaṃ aniṭṭhitameva bhājanīyaṃ, tacchitamaṭṭhaṃ pana garubhaṇḍaṃ hoti. Anuññātavāsiyā pana daṇḍo chattamuṭṭhipaṇṇaṃ kattarayaṭṭhi upāhanā araṇisahitaṃ dhammakaraṇo pādagaṇhanakato anatirittaṃ āmalakatumbaṃ āmalakaghaṭo lābukatumbaṃ lābughaṭo visāṇakatumbanti sabbametaṃ bhājanīyaṃ, tato mahantataraṃ garubhaṇḍaṃ.
石磨、杵、庇荫器、凳子、凳盖、石桶、石器盘、三足锅等皆属烹饪用具，一切用车装载的器具都是坚固用具。床脚、床边、座脚、座边、座垫以及印度香木等均为棍杖类，其中任何变形、破损的器具都是禁止使用的，坚固用具仍可使用。未获允许的居士使用的棍杖、伞柄、手持小盘、杖头、有狩猎工具造作与持握脚步的均不得使用，这些是带毒的累赘器具。继而更大的坚固用具也同法。
Hatthidanto vā yaṃkiñci visāṇaṃ vā atacchitaṃ yathājātameva bhājanīyaṃ, tehi katamañcapādādīsu purimasadisoyeva vinicchayo. Tacchitaniṭṭhitopi hiṅgukaraṇḍako añjanakaraṇḍako gaṇṭhikā vidho añjanī añjanisalākā udakapuñchanīti idaṃ sabbaṃ bhājanīyameva.
象牙或大象牙做的象牙器具，只要完整原状均可使用，由此类作床脚及类似器具有审查前后的判断。尽管看起来完整，但像小葫芦、眼药瓶、装香皂的容器、木制大棒、水瓢等，均是允许使用的。
Mattikābhaṇḍe sabbaṃ manussānaṃ upabhogaparibhogaṃ ghaṭapiṭharādikulālabhājanaṃ pattakaṭāhaṃ aṅgārakaṭāhaṃ dhūmadānakaṃ dīparukkhako dīpakapallikā cayaniṭṭhakā chadaniṭṭhakā thūpikāti saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ, pādagaṇhanakato anatirittappamāṇo pana ghaṭako pattaṃ thālakaṃ kañcanako kuṇḍikāti idamettha bhājanīyabhaṇḍaṃ. Yathā ca mattikābhaṇḍe; evaṃ lohabhaṇḍepi kuṇḍikā bhājanīyakoṭṭhāsameva bhajatīti ayamettha anupubbikathā.
陶瓷器具全部为人类日常使用品，包括罐、盆、碗、饭罐、火炉、烟炉、灯树架、灯罩、棚盖等，这些在交付给僧团时已认定是坚固用具。持手时的饭罐、托盘、碟子、金器、瓶子等，皆属可用的餐具。正如陶瓷器具，同样适用于金属餐具，它们也服膺于餐具容器的范畴，这在此为逐渐说明。
Avissajjiyavatthukathā niṭṭhitā. · 不可转让物事论已结束。
Navakammadānakathā新建工程授权论
§323
323.Bhaṇḍikāṭṭhapanamattenāti dvārabāhānaṃ upari kapotabhaṇḍikayojanamattena. Paribhaṇḍakaraṇamattenāti gomayaparibhaṇḍakasāvaparibhaṇḍakaraṇamattena. Dhūmakālikanti idaṃ yāvassa citakadhūmo na paññāyati, tāva ayaṃ vihāro etassevāti evaṃ dhūmakāle apaloketvā katapariyositaṃ vihāraṃ denti. Vippakatanti ettha vippakato nāma yāva gopānasiyo na ārohanti. Gopānasīsu pana āruḷhāsu bahukato nāma hoti, tasmā tato paṭṭhāya na dātabbo, kiñcideva samādapetvā kāressati. Khuddake vihāre kammaṃ oloketvā chappañcavassikanti kammaṃ oloketvā catuhatthavihāre catuvassikaṃ, pañcahatthe pañcavassikaṃ, chahatthe chavassikaṃ dātabbaṃ. Aḍḍhayogo pana yasmā sattaṭṭhahattho hoti, tasmā ettha ‘‘sattaṭṭhavassika’’nti vuttaṃ. Sace pana so navahattho hoti navavassikampi dātabbaṃ. Mahallake pana dasahatthe ekādasahatthe vihāre vā pāsāde vā dasavassikaṃ vā ekādasavassikaṃ vā dātabbaṃ. Dvādasahatthe pana tato adhike vā lohapāsādasadisepi dvādasavassikameva dātabbaṃ, na tato uttari.
323. 器具木架指门的两侧支柱上用于挂鸽笼的木质挂架。日常厨房工作所用的马油搅拌器等器具制作时用的搅拌工具称为搅拌木架。烟熏炉直到烟雾不再发散之前，称为烟熏炉，表示用了这些直到熏制完成的器具。这些不属于暂时放置的未使用物品。临时放置的物品指尚未升到屋顶的，称为放置物。放置过多的物品不可交付，任何交付后仍须确保执行拾遗审查。小型禅堂中所交付的物品为常规的五年或者更多、四年、五年、六年分布时段的物品。双倍数量是七十柄，因此称为七十年期限。若为九十柄，则对应九年期限。更大规模的住所或讲堂里所交付的物品，则依据十年或十一年期交付。十二年及以上多金属建筑物的物品亦然，超过十二年的不可再上交。
Navakammiko bhikkhu antovasse taṃ āvāsaṃ labhati, utukāle paṭibāhituṃ na labhati. Sace so āvāso jīrati, āvāsasāmikassa vā tassa vaṃse uppannassa vā kassaci kathetabbaṃ – ‘‘āvāso te nassati, jaggatha etaṃ āvāsa’’nti. Sace so na sakkoti, bhikkhūhi ñātī vā upaṭṭhāke vā samādapetvā jaggitabbo. Sace tepi na sakkonti, saṅghikena paccayena jaggitabbo. Tasmimpi asati ekaṃ āvāsaṃ vissajjetvā avasesā jaggitabbā. Bahū vissajjetvā ekaṃ saṇṭhāpetumpi vaṭṭatiyeva.
新受戒的比库在雨季住处期间会获得该住处，旺盛时期却不能驱逐离开。如果该住处年久失修，住处的所有者或者产生该住处的家族里有人应当告诉他：“你的住处将坏，务必离开此住处。”若他不能做到，应由比库亲属或照顾者来催促他离开。如果他们也不能做到，则应凭僧团的因缘来催促他。因此，若不在此住处，应腾出一处住处，其余部分应继续住。多处住处被腾出后，还应留下一个集中处所。
Dubbhikkhe bhikkhūsu pakkantesu sabbe āvāsā nassanti, tasmā ekaṃ vā dve vā tayo vā āvāse vissajjetvā tato yāgubhattacīvarādīni paribhuñjantehi sesāvāsā jaggitabbāyeva. Kurundiyaṃ pana vuttaṃ ‘‘saṅghike paccaye asati eko bhikkhu ‘tuyhaṃ ekaṃ mañcaṭṭhānaṃ gahetvā jaggāhī’ti vattabbo. Sace bahutaraṃ icchati, tibhāgaṃ vā upaḍḍhabhāgaṃ vā datvāpi jaggāpetabbaṃ. Atha ‘thambhamattamevettha avasiṭṭhaṃ, bahukammaṃ kātabba’nti na icchati, ‘tuyhaṃ puggalikameva katvā jagga; evampi hi saṅghassa bhaṇḍakaṭṭhapanaṭṭhānaṃ navakānañca vasanaṭṭhānaṃ labhissatī’ti jaggāpetabbo. Evaṃ jaggito pana tasmiṃ jīvante puggaliko hoti, mate saṅghikoyeva . Sace saddhivihārikānaṃ dātukāmo hoti, kammaṃ oloketvā tibhāgaṃ vā upaḍḍhaṃ vā puggalikaṃ katvā jaggāpetabbo. Evañhi saddhivihārikānaṃ dātuṃ labhati. Evaṃ jagganake pana asati ‘ekaṃ āvāsaṃ vissajjetvā’tiādinā nayena jaggāpetabbo’’ti.
因饥饿逃逸的比库全部失去住处，所以应当腾出一处、一处或三处住处，然后由那些放弃乞食和衣钵的比库来继续使用剩余住处。据说库伦提亚（Kurundiya）云：“因僧团缘故，若有比库说‘我取你的一处闲置地为住处’，应当承认此说。若多人想要，也需给予三等份或三分之一份使用权。若他不愿说‘仅住一个棚子，因众多事务应住多处’，而愿意‘只住个人住处，如此僧团财产与九处住所的分配将归你’，则应当同意其居住。如此居住者在世时是个人，在僧团眼中是属于僧团。若他愿意布施，应考察其行为，给予三等份或三分之一份的个人住处。这样，布施者得其礼遇。若无居处，则当以“腾出一个住处”依此法酌量给予。”
Idampi ca aññaṃ tattheva vuttaṃ – dve bhikkhū saṅghikaṃ bhūmiṃ gahetvā sodhetvā saṅghikaṃ senāsanaṃ karonti. Yena sā bhūmi paṭhamaṃ gahitā, so sāmī. Ubhopi puggalikaṃ karonti, soyeva sāmī. So saṅghikaṃ karoti, itaro puggalikaṃ karoti, aññaṃ ce bahuṃ senāsanaṭṭhānaṃ atthi , puggalikaṃ karontopi na vāretabbo. Aññasmiṃ pana tādise paṭirūpe ṭhāne asati taṃ paṭibāhitvā saṅghikaṃ karonteneva kātabbaṃ. Yaṃ pana tassa tattha vayakammaṃ kataṃ, taṃ dātabbaṃ. Sace pana katāvāse vā āvāsakaraṇaṭṭhāne vā chāyūpagaphalūpagarukkhā honti, apaloketvā hāretabbā. Puggalikā ce honti, sāmikā āpucchitabbā; no ce denti, yāvatatiyaṃ āpucchitvā ‘‘rukkhaagghanakamūlaṃ dassāmā’’ti hāretabbā.
此处亦有异说——两名比库占据僧团地，经过清理后建立僧团宿所。先得该地者为主，于是两人各自为个人建立住处，主者即为僧团。若有人建设了多处宿所，也不可阻止其为个人建设。若有类似报复行为，务必制止，应由主者执行。若在此处做有害工作，则应阻止。若个人所有，须询问主者；若不愿交出，则反复询问至第十三次，并说“请显示树丛根部”，若仍不出让，即应驱逐。
Yo pana saṅghikavallimattampi aggahetvā āharimena upakaraṇena saṅghikāya bhūmiyā puggalikavihāraṃ kāreti, upaḍḍhaṃ saṅghikaṃ hoti; upaḍḍhaṃ puggalikaṃ. Pāsādo ce hoti, heṭṭhāpāsādo saṅghiko; upari puggaliko. Sace so heṭṭhāpāsādaṃ icchati, tassa hoti. Atha heṭṭhā ca upari ca icchati, ubhayattha upaḍḍhaṃ labhati. Dve senāsanāni kāreti – ekaṃ saṅghikaṃ, ekaṃ puggalikaṃ. Sace vihāre uṭṭhitena dabbasambhārena kāreti, tatiyabhāgaṃ labhati. Sace akataṭṭhāne cayaṃ vā pamukhaṃ vā karoti, bahikuṭṭe upaḍḍhaṃ saṅghassa, upaḍḍhaṃ tassa. Atha mahantaṃ visamaṃ pūretvā apade padaṃ dassetvā kataṃ hoti, anissaro tattha saṅgho.
若有人占据由僧团御用器具取得的僧团土地，为个人起居建设附加处所，则附加处所属于僧团，个人附加处所属个人。若有楼房，下层为僧团，上层为个人。若仅欲下层者，下层属于其所有。若上下层皆欲得，则双方面皆属其所有。若建两处住处，一处为僧团，一处为个人。若用器具餐具建造住处，还得第三处。若在未批准的地方筑建正房或前厅，则为多处，属于僧团及个人所有。有时填满倾斜地势展现危险处即成建设，此种情况下僧团无法驱逐。
Ekaṃvaraseyyanti ettha navakammadānaṭṭhāne vā vassaggena pattaṭṭhāne vā yaṃ icchati, taṃ ekaṃ varaseyyaṃ anujānāmīti attho.
“一个房间睡”之说，意指在新受戒者获授之处或雨季住所处，可随意占一房间睡。
Pariyosite pakkamati tassevetanti puna āgantvā vasantassa antovassaṃ tasseva taṃ; anāgacchantassa pana saddhivihārikādayo gahetuṃ na labhanti.
若有人欲离开，便离开；若回来住，则仍住于原雨季住处。未回来者以及愿意布施等人不可夺取该住处。
Navakammadānakathā niṭṭhitā. · 授予新建工程的论说已结束。
Aññatrapaṭibhogapaṭikkhepādikathā关于除有担保外予以禁止等的论说。
§324
324.Nātiharantīti aññatra haritvā na paribhuñjanti. Guttatthāyāti yaṃ tattha mañcapīṭhādi, tassa guttatthāya, taṃ aññatra harituṃ anujānāmīti attho. Tasmā taṃ aññatra haritvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Sace arogaṃ tasmiṃ vihāre paṭisaṅkhate puna pākatikaṃ kātabbaṃ. Puggalikaparibhogena paribhuñjato naṭṭhaṃ vā jiṇṇaṃ vā gīvā hoti, tasmiṃ paṭisaṅkhate dātabbameva. Sace tato gopānasiādīni gahetvā aññasmiṃ saṅghikāvāse yojenti, suyojitāni. Puggalikāvāse yojentehi pana mūlaṃ vā dātabbaṃ, paṭipākatikaṃ vā kātabbaṃ chaḍḍitavihārato mañcapīṭhādīni theyyacittena gaṇhanto uddhāreyeva bhaṇḍagghena kāretabbo. Puna āvāsikakāle dassāmīti gahetvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Arogañce pākatikaṃ kātabbaṃ . Puggalikaparibhogena paribhuñjantassa naṭṭhaṃ gīvā hoti. Tato dvāravātapānādīni saṅghikāvāse vā puggalikāvāse vā yojitāni paṭidātabbāniyeva.
不应当非法夺取者，即除非取得，便不得强占。“Guttatthāya”者，指在此居所诸如床榻等，为其所固定、确立的目的。即不允许在这些固定物品之外擅自占有使用。因此，非法夺取之外，共用物品不得妄自占用，若已损坏、残缺或破坏，亦不可滥用。若在该处居住者身体健康，则必须修复损坏之物。若个人私用时损坏或残废，则应负责赔偿。若因此取走护卫所用之物件等而放置于他处僧团住处，则称为“已善妥善连接”的物件。若在个人住所中进行连接，则须移交根本物件或赔偿所毁坏的物品。卧处床榻等，须按照意愿取用与修复，并存放于仓库中保管。居住时间结束时，应用以僧团共用名义占用者，损坏、残缺不应存在，为健康者修补。个人私用者若损坏或残废，应负责赔偿。由此出入门窗等物件或被置于僧团住处或私人住所，皆须交还赔偿。
Phātikammatthāyāti vaḍḍhikammatthāya. Phātikammañcettha samakaṃ vā atirekaṃ vā agghanakaṃ mañcapīṭhādisenāsanameva vaṭṭati.
“Phātikammatthāya”意指“增加作业之意”，此处“Phātikamma”即指床榻等座具，其稳固范围可以是相等或超出承托物基础部分。
Cakkalikanti kambalādīhi veṭhetvā katacakkalikaṃ. Allehi pādehīti yehi akkantaṭṭhāne udakaṃ paññāyati, evarūpehi pādehi paribhaṇḍakatabhūmi vā senāsanaṃ vā na akkamitabbaṃ . Sace pana udakasinehamattameva paññāyati, na udakaṃ, vaṭṭati. Pādapuñchaniṃ pana allapādehipi akkamituṃ vaṭṭatiyeva. Saupāhanena dhotapādehi akkamitabbaṭṭhāneyeva na vaṭṭati.
“Cakkalika”指毯子等覆盖物，照此以毯子等覆盖时形成“脚下轮子”，意指脚所踏之处犹如水波荡漾，以此类脚以此类覆盖物所构成之地方或座位，不应被践踏破坏。若脚下仅现湿润泥土，则非水，应当允许踩踏。脚跟及脚掌亦可允许踩踏。用湿鞋或包裹的脚在允许的踩踏处则无碍。
Coḷakena paliveṭhetunti sudhābhūmiyaṃ vā paribhaṇḍabhūmiyaṃ vā sace taṭṭikā vā kaṭasārako vā natthi, coḷakena pādā veṭhetabbā, tasmiṃ asati paṇṇampi attharituṃ vaṭṭati. Kiñci anattharitvā ṭhapentassa pana dukkaṭaṃ. Yadi pana tattha nevāsikā anatthatāyapi bhūmiyā ṭhapenti, adhotapādehipi vaḷañjenti, tatheva vaḷañjetuṃ vaṭṭati.
“Coḷaka”指膝盖等部位，指以膝盖压地的纯净之地或收藏物所在地。若地面无草或刺，膝盖必得着地。若草无害，则不妨碍膝盖着地。如有杂物随意放置，将导致不利。若居士以足着地踩踏此地，亦应同样允许踏压。
Na bhikkhave parikammakatā bhittīti setabhitti vā cittakammakatā vā. Na kevalañca bhittimeva, dvārampi vātapānampi apassenaphalakampi pāsāṇatthambhampi rukkhatthambhampi cīvarena vā kenaci vā appaṭicchādetvā apassayituṃ na labbhatiyeva.
比库们，不应承认所谓“所作墙壁”为真墙，无论是灰墙或用心作成墙。绝不仅仅是用墙壁，门扇、气窗、守护楼阁、石柱、树柱或衣物等，若未遮盖完全，皆不可视为遮挡物，不能据此阻挡通行。
Dhotapādakāti dhotapādakā hutvā dhotehi pādehi akkamitabbaṭṭhāne nipajjituṃ kukkuccāyanti. ‘‘Dhotapādake’’tipi pāṭho. Dhotehi pādehi akkamitabbaṭṭhānassetaṃ adhivacanaṃ . Paccattharitvāti paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇasenāsanaṃ vā saṅghikamañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabbaṃ. Sace niddāyatopi paccattharaṇe saṅkuṭite koci sarīrāvayavo mañcaṃ vā pīṭhaṃ vā phusati, āpattiyeva. Lomesu pana lomagaṇanāya āpattiyeva. Paribhogasīsena apassayantassāpi eseva nayo. Hatthatalapādatalehi pana phusituṃ vā akkamituṃ vā vaṭṭati. Mañcapīṭhaṃ nīharantassa kāye paṭihaññati, anāpatti.
“Dhotapādaka”指清洁过的脚，乃意指以洗净的脚踏入允许踏足之地时，应当心谨慎不令妨碍。又“dhotehi pādehi”即洗净的脚，所对应的意思。所谓“paccattharita”意谓，须凭借自身位于物体后的支撑或所立之处，如僧团公用床榻等用来依靠自身身体后方部位作支撑安坐。若安坐时身体压着自身后方有碰触任何身体部位、床榻或坐具，即构成违规。“Lomesu lomagaṇanāya”指若触摸毛发进行数毛，亦属违规之举。若用手掌、足底部接触或踩踏，也是不允许的。若挪动卧榻上的物件使其回弹于体侧，则不算违规。
Aññatraparibhogapaṭikkhepādikathā niṭṭhitā. · 关于禁止作别处使用等的论说已结束。
Saṅghabhattādianujānanakathā关于准许僧团供食等的论说。
§325
325.Nasakkonti saṅghabhattaṃ kātunti sakalassa saṅghassa bhattaṃ kātuṃ na sakkonti. Uddesabhattantiādīsu ‘‘ekaṃ vā dve vā…pe… dasa vā bhikkhū saṅghato uddisitvā dethā’’ti evaṃ uddesena laddhabhikkhūnaṃ bhattaṃ kātuṃ icchanti. Apare tatheva bhikkhū paricchinditvā nimantetvā tesaṃ bhattaṃ kātuṃ icchanti. Apare salākāyo chinditvā, apare pakkhikaṃ uposathikaṃ pāṭipadikanti evaṃ niyāmetvā, ekassa vā dvinnaṃ vā…pe… dasannaṃ vā bhikkhūnaṃ bhattaṃ kātuṃ icchanti. Iti etāni bhattāni uddesabhattaṃ nimantananti imaṃ vohāraṃ pattāni. Yasmā pana te sacepi dubbhikkhe na sakkonti, subhikkhe jāte pana puna saṅghabhattaṃ kātuṃ sakkhissanti, tasmā bhagavā tampi anto katvā ‘‘anujānāmi, bhikkhave, saṅghabhattaṃ uddesabhatta’’ntiādimāha.
如果不会为僧团作饭，就无法为整个僧团作饭。所谓规定饭食者等，在说明饭食时云：“一个或两个……乃至十个比库由僧团所指定，得以供养。”依此规定，得到供养的比库希望用饭。另有一些比库则按照同样方式派人打扫、招呼，希求用他们的饭。还有些人分割木料、修整卫塞月供养的功课，依此约束，供养一个或两个……乃至十个比库的饭。以上这些饭都是所谓规定饭，即僧团特定指派的饭。因为即使他们饥饿时不会作饭，但丰盛时仍能作僧团饭，因此世尊也为此划定，并说：“我准许，诸比库，应作僧团饭。”
Tattha saṅghabhatte ṭhitikā nāma natthi, tasmā ‘‘amhākaṃ ajja dasa dvādasa divasā bhuñjantānaṃ idāni aññato bhikkhū ānethā’’ti na evaṃ tattha vattabbaṃ. ‘‘Purimadivasesu amhehi na laddhaṃ, idāni taṃ amhākaṃ gāhethā’’ti evampi vattuṃ na labbhati. Tañhi āgatāgatānaṃ pāpuṇātiyeva.
关于僧团饭，没有固定常驻者（僧团代表）。故不可说“现今我们这十天或十二天食者，应另取别人比库”“于前几日我们未得食物，现在你们去给我们”，这类言论不可成立。因众生来去不断，饮食缘起随时可得。
Saṅghabhattādianujānanakathā niṭṭhitā. · 关于准许僧团供食等的论说已结束。
Uddesabhattakathā指定供食的论说。
Uddesabhattādīsu pana ayaṃ nayo – raññā vā rājamahāmattena vā saṅghato uddisitvā ‘‘ettake bhikkhū ānethā’’ti pahite kālaṃ ghosetvā ṭhitikā pucchitabbā. Sace atthi, tato paṭṭhāya gāhetabbaṃ; no ce, therāsanato paṭṭhāya gāhetabbaṃ. Uddesakena piṇḍapātikānampi na atikkāmetabbaṃ. Te pana dhutaṅgaṃ rakkhantā sayameva atikkamissanti; evaṃ gāhiyamāne alasajātikā mahātherā pacchā āgacchanti, ‘‘bhante, vīsativassānaṃ gāhiyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ gāhetvā pacchā ṭhitikāya gāhetabbaṃ. ‘‘Asukavihāre bahuṃ uddesabhattaṃ uppanna’’nti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya gāhetabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu gāhetabbameva. Bahiupacārasīmāya ṭhitānaṃ gāhethāti vadanti, na gāhetabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā gāhetabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ gāhetabbameva . Dutiyabhāge pana therāsanaṃ āruḷhe puna āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena gāhetabbaṃ.
关于规定饭，有一条方法：当王或大臣指定某僧团者，应事先公布规定时间，并询问是否有常驻者。如有，应安排迎接；如无，应安排长老所坐之处。规定者连乞食者也不可越界。那些持精进行为者自然会越境乞食。若某些专门坐着不动的年老长老稍后到来，可说：“尊者，你已盛食二十年，而你们的常驻者已越界”，这时不可言语，但应设立常驻者，由他们迎接并代为坐常驻者之地。如有人听闻以来繁生许多规定饭，比库们从远处如同经过境界般到来，已有常驻者之地时，必须对他们迎接。就算无代理者，也应于迎接界内、入口处迎接。所谓外界迎接者是指那些住于外界迎接界处者，其下非迎接之地，不必迎接。若有众比库入迎接界，彼此联合作为一体，住于其所属寺舍及住处门口，这即为增广的迎接界，因此应迎接。若共有迎接者看见新到比库来，彼等不接纳，必须迎接。长老坐之所如山上、二分之一处等，后到比库初处不得进入，只有第二部分迎接。
Ekasmiṃ vihāre ekaṃ bhattuddesaṭṭhānaṃ paricchinditvā gāvutappamāṇāyapi upacārasīmāya yattha katthaci ārocitaṃ uddesabhattaṃ, tasmiṃyeva bhattuddesaṭṭhāne gāhetabbaṃ. Eko ekassa bhikkhuno pahiṇāti ‘‘svepi saṅghato uddisitvā dasa bhikkhū pahiṇathā’’ti, tena so attho bhattuddesakassa ārocetabbo. Sace taṃ divasaṃ pamussati, dutiyadivase pātova ārocetabbo. Atha pamussitvāva piṇḍāya pavisanto sarati, yāva upacārasīmaṃ nātikkamati, tāva yā bhojanasālāya pakatiṭṭhitikā, tassāyeva vasena gāhetabbaṃ. Sacepi upacārasīmaṃ atikkantā bhikkhū ca upacārasīmaṭṭhakehi ekābaddhā honti, aññamaññaṃ dvādasahatthantaraṃ avijahitvā gacchanti, pakatiṭṭhitikāya vasena gāhetabbaṃ. Bhikkhūnaṃ pana tādise ekābaddhe asati bahiupacārasīmāya yasmiṃ ṭhāne sarati, tattha navaṃ ṭhitikaṃ katvā gāhetabbaṃ. Antogāme āsanasālāya sarantena āsanasālāya ṭhitikāya gāhetabbaṃ. Yattha katthaci saritvā gāhetabbameva, agāhetuṃ na vaṭṭati. Na hi etaṃ dutiyadivase labbhatīti.
于一寺中划定一饮食地点，在迎接界或某处，有时有特别指定的规定饭，应于此饭处接待。某位比库交付届达，称“此时本寺规定由十比库负责接待”，此即该饭处的通告。若该日忘记，应于次日重复；若仍忘，进入乞食区乞食的比库应食至迎接界止，住于示室，此住处即为迎接之地。若超越迎接界，且比库联合行为，且各自距离不超出十二手，应仍在饭处受待。在此种情形下，若比库中无人合一居住而住外迎接界，必须设新常驻者于彼处迎接。比库于寺院内座处休息，应将该座处设为常驻迎接点。已吃过饭后仍在该处休息，皆应接待。不可不接待，不然翌日不得有食。
Sace sakavihārato aññaṃ vihāraṃ gacchante bhikkhū disvā koci uddesabhattaṃ uddisāpeti, yāva antoupacāre vā upacārasīmaṭṭhakehi saddhiṃ vuttanayena ekābaddhā vā honti, tāva sakavihāre ṭhitikāvaseneva gāhetabbaṃ. Bahiupacāre ṭhitānaṃ dinnaṃ pana ‘‘saṅghato bhante ettake nāma bhikkhū uddisathā’’ti vutte sampattānaṃ gāhetabbaṃ. Tattha dvādasahatthantaraṃ avijahitvā ekābaddhanayena dūre ṭhitāpi sampattāyevāti veditabbaṃ. Sace yaṃ vihāraṃ gacchanti, tattha paviṭṭhānaṃ ārocenti, tassa vihārassa ṭhitikāvasena gāhetabbaṃ. Sacepi gāmadvāre vā vīthiyaṃ vā catukke vā antaraghare vā bhikkhū disvā koci saṅghuddesaṃ āroceti, tasmiṃ tasmiṃ ṭhāne antoupacāragatānaṃ gāhetabbaṃ.
若比库自一起住所转至他处，见有人公告规定饭，且于迎接界内及邻近处确实联合行为，则于先住处应以常驻者身份接待。住于外迎接界者，于人说“此僧团已有十余名比库申明接待”时，必须接待。此等联合且距离不超过十二手外者亦应接待。若比库到达新住所，见人告知，彼处即为止宿迎接地，依其往来，应以常驻迎接者身份接待。若见村舍路口、街巷四角、后屋处，若有人告知比库在此唱合僧团地址，即应接待。
Gharūpacāro cettha ‘‘ekaṃ gharaṃ ekūpacāraṃ, ekaṃ gharaṃ nānūpacāraṃ, nānāgharaṃ ekūpacāraṃ, nānāgharaṃ nānūpacāra’’nti imesaṃ vasena veditabbo. Tattha yaṃ ekakulassa gharaṃ ekavaḷañjaṃ hoti, taṃ suppapātaparicchedassa anto ekūpacāraṃ nāma. Tatthuppanno uddesalābho tasmiṃ upacāre bhikkhācāravattenapi ṭhitānaṃ sabbesaṃ pāpuṇāti, etaṃ ‘‘ekaṃ gharaṃ ekūpacāraṃ’’ nāma.
关于住宿分别称为：“一庄一住宿”、“一庄多住宿”、“多庄一住宿”、“多庄多住宿”，这四类以此区别情形。若一户属一家系，且只有一家女房人，则此不稳定分隔处称为“一庄一住宿”。若有人获得访问文书，即使持守比库住处规矩之人皆可到访，此称为“一庄一住宿”。
Yaṃ pana ekaṃ gharaṃ dvinnaṃ bhariyānaṃ sukhavihāratthāya majjhe bhittiṃ uṭṭhāpetvā nānādvāravaḷañjaṃ kataṃ, tatthuppanno uddesalābho bhittiantarikassa na pāpuṇāti, tasmiṃ tasmiṃ ṭhāne nisinnasseva pāpuṇāti, etaṃ ‘‘ekaṃ gharaṃ nānūpacāraṃ’’ nāma.
若一所房屋为两妻所居，待其安乐而于房中间缘起壁壁，设多门闩锁，因而生起座位的方便利乐，此利乐非从墙壁之间直接得，也非越墙而入，而是坐于各处方位而得，此即名为『一所房屋多种修供』。
Yasmiṃ pana ghare bahū bhikkhū nimantetvā antogehato paṭṭhāya ekābaddhe katvā paṭivissakagharānipi pūretvā nisīdāpenti, tatthuppanno uddesalābho sabbesaṃ pāpuṇāti. Yampi nānākulassa nivesanaṃ majjhe bhittiṃ akatvā ekadvāreneva vaḷañjanti, tatrāpi eseva nayo. Etaṃ ‘‘nānāgharaṃ ekūpacāraṃ’’ nāma.
若一所房内，有许多比库受邀而入，且在内室内划定界限，合为一体，如同连结房间坐卧，此处座位便利利乐遍及诸处。若对于多样众多居处，仅在其中不筑壁隔，单以一门闭锁，凭此亦得同样利益，此即名为『众多房舍一修供』。
Yo pana nānānivesanesu nisinnānaṃ bhikkhūnaṃ uddesalābho uppajjati, kiñcāpi bhitticchiddena bhikkhū dissanti, tasmiṃ tasmiṃ nivesane nisinnānaṃyeva pāpuṇāti, etaṃ ‘‘nānāgharaṃ nānūpacāraṃ’’ nāma.
若于多处居所置坐之比库，由墙壁隔断而生座位便利利益，虽因壁隔见诸比库为别，而各处居坐比库各得其利，此即名为『众多房舍多修供』。
Yo pana gāmadvāravīthicatukkesu aññatarasmiṃ ṭhāne uddesabhattaṃ labhitvā aññasmiṃ bhikkhusmiṃ asati attanova pāpuṇāpetvā dutiyadivasepi tasmiṃyeva ṭhāne aññaṃ labhati, tena yaṃ aññaṃ navakaṃ vā vuḍḍhaṃ vā bhikkhuṃ passati, tassa gāhetabbaṃ. Sace koci natthi, attanova pāpetvā bhuñjitabbaṃ.
若于乡村街道四角，有一处庇护所久获设施，因无他比库处所，今日不得，第二日仍于同处得之。此中若见比库新来或年长者，应供养于彼。若无人时，应亲自取食。
Sace āsanasālāya nisīditvā kālaṃ paṭimānentesu bhikkhūsu koci āgantvā ‘‘saṅghuddesapattaṃ detha, uddesapattaṃ detha, saṅghato uddisitvā pattaṃ detha, saṅghikaṃ pattaṃ dethā’’ti vā vadati, uddesapattaṃ ṭhitikāya gāhetvā dātabbaṃ. ‘‘Saṅghuddesabhikkhuṃ detha, saṅghato uddisitvā bhikkhuṃ detha, saṅghikaṃ bhikkhuṃ dethā’’ti vuttepi eseva nayo.
若坐于座堂之中，在限定时间内，或有比库来请讲“请示示戒牌，若提及僧团即给牌，若指示具僧者即给牌”，此等要求持仪式牌者，应依规供养。言“请给具戒比库、请给明示具僧比库、请给常随僧者”，亦依此理。
Uddesako panettha pesalo lajjī medhāvī icchitabbo, tena tikkhattuṃ ṭhitikaṃ pucchitvā sace koci ṭhitikaṃ jānanto natthi, therāsanato gāhetabbaṃ. Sace pana ‘‘ahaṃ jānāmi, dasavassena laddha’’nti koci bhaṇati, ‘‘atthāvuso, dasavassā bhikkhū’’ti pucchitabbaṃ. Sace tassa sutvā ‘‘dasavassamha dasavassamhā’’ti bahū āgacchanti, ‘‘tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī’’ti avatvā ‘‘sabbe appasaddā hothā’’ti vatvā paṭipāṭiyā ṭhapetabbā. Ṭhapetvā ‘‘kati icchathā’’ti upāsako pucchitabbo. ‘‘Ettake nāma, bhante, bhikkhū’’ti vutte ‘‘tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī’’ti avatvā sabbanavakassa vassaggañca utu ca divasabhāgo ca chāyā ca pucchitabbā. Sace chāyāyapi pucchiyamānāya añño vuḍḍhataro āgacchati, tassa dātabbaṃ. Atha chāyaṃ pucchitvā ‘‘tuyhaṃ pāpuṇātī’’ti vutte vuḍḍhataro āgacchati, na labhati. Kathāpapañcena hi nisinnassāpi niddāyantassāpi gāhitaṃ suggāhitaṃ, atikkantaṃ suatikkantaṃ, bhājanīyabhaṇḍañhi nāmetaṃ sampattasseva pāpuṇāti, tattha sampattabhāvo upacārena paricchinditabbo. Āsanasālāya ca antoparikkhepo upacāro, tasmiṃ ṭhitassa lābho pāpuṇātīti.
邀请者在此事上应谦恭、灵巧且有智慧，须三次询及持牌之人，若无持牌之人，须推举长老持牌。若有人称“我知此事，十年得此牌”，则应反问“比库皆十年乎？”若名闻其事者多聚，告知“君得之”，且劝令“勿轻慢”，依此例仪规范当立定。后由近事男问“有几人愿得？”答“此数比库”且明“君得之，君得之”，继续问包括新来比库有多少岁数、季节、日数、光阴。若为问其岁者，而有更年长比库来，应供养长老。若问岁时得之而长老来时无此物则不得。坐者虽困倦亦持尊，饮食器械依规皆为利益之所在，应明辨利益之所在，座堂内置物供养者且应一道办理，如此立正是座位内利益所在。
Koci āsanasālato aṭṭha uddesapatte āharāpetvā satta patte paṇītabhojanānaṃ ekaṃ udakassa pūretvā āsanasālāyaṃ pahiṇāti, gahetvā āgatā kiñci avatvā bhikkhūnaṃ hatthesu patiṭṭhāpetvā pakkamanti. Yena yaṃ laddhaṃ, tasseva taṃ hoti. Yena pana udakaṃ laddhaṃ, tassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ gāhetabbaṃ. Tañca lūkhaṃ vā labhatu paṇītaṃ vā ticīvaraparivāraṃ vā, tassevetaṃ. Īdiso hissa puññaviseso. Udakaṃ pana yasmā āmisaṃ na hoti, tasmā aññaṃ uddesabhattaṃ labbhati.
有一人从座堂取得八个饭席，准备分送，然后盛满一杯水，带入座堂，来到后轻放于比库手中而立身离去。取了什么，归于谁所有。若得水者，即使超过持有饭袋者，也应安置好，持别的饭袋。同样，因水不是熟食，故得他人饭袋。这便是他的功德殊胜。
Sace pana te gahetvā āgatā ‘‘idaṃ kira bhante sabbaṃ bhājetvā bhuñjathā’’ti vatvā gacchanti, sabbehi bhājetvā bhuñjitvā udakaṃ pātabbaṃ. Saṅghato uddisitvā ‘‘aṭṭha mahāthere detha, majjhime detha, navake detha, paripuṇṇavassasāmaṇere detha, majjhimabhāṇakādayo detha, mayhaṃ ñātibhikkhū dethā’’ti vadantassa pana ‘‘upāsaka, tvaṃ evaṃ vadasi, ṭhitikāya pana tesaṃ na pāpuṇātī’’ti vatvā ṭhitikāvaseneva dātabbā. Daharasāmaṇerehi pana uddesabhattesu laddhesu sace dāyakānaṃ ghare maṅgalaṃ hoti, ‘‘tumhākaṃ ācariyupajjhāye pesethā’’ti vattabbaṃ.
若带饭袋者来，说『各位尊者请大家分食』，便与众分食后饮水。若对僧团说『请给八位长老、居中者、新入比库及中位誦经者，还有我亲属的比库发放』，答应者应说『居中者你不能得饭袋』，并仅给居中者饭袋。若少年比库获得饭袋可给施主祝福，应嘱其送与老师。
Yasmiṃ pana uddesabhatte paṭhamabhāgo sāmaṇerānaṃ pāpuṇāti, anubhāgo mahātherānaṃ, na tattha sāmaṇerā ‘‘mayaṃ paṭhamabhāgaṃ labhimhā’’ti purato gantuṃ labhanti, yathāpaṭipāṭiyā eva gantabbaṃ. ‘‘Saṅghato uddisitvā ‘tumhe ethā’ti vutte ‘mayhaṃ aññadāpi jānissasi, ṭhitikā pana evaṃ gacchatī’’’ti ṭhitikāvaseneva gāhetabbaṃ. Atha ‘‘saṅghuddesapattaṃ dethā’’ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, āhaṭampi ṭhitikāya eva gāhetabbaṃ.
在分饭时，首部分给沙玛内拉，散布部分给长老。沙玛内拉不可先说『我们先给第一份』，应依次获得。若对僧团说『你们给这里』，即使他人说『你还知其它事，居中者仍照常处理』，亦应按规定给予居中者饭袋。若说『给僧团分饭』，即使有人持有且盛满，取后也应给居中者。
Eko ‘‘saṅghuddesapattaṃ āharā’’ti pesito ‘‘bhante, ekaṃ pattaṃ detha, nimantanabhattaṃ āharissāmī’’ti vadati, so ce uddesabhattagharato ayaṃ āgatoti ñatvā bhikkhūhi ‘‘nanu tvaṃ asukagharato āgato’’ti vutto ‘‘āma, bhante, na nimantanabhattaṃ, uddesabhatta’’nti bhaṇati, ṭhitikāya gahetabbaṃ. Yo pana ‘‘ekaṃ pattaṃ āharā’’ti vutto ‘‘‘ki’nti vatvā āharāmī’’ti vatvā ‘‘yathā te ruccatī’’ti vutto āgacchati, ayaṃ vissaṭṭhadūto nāma. Uddesapattaṃ vā paṭipāṭipattaṃ vā puggalikapattaṃ vā yaṃ icchati, taṃ tassa dātabbaṃ. Eko bālo abyatto ‘‘uddesapattaṃ āharā’’ti pesito vattuṃ na jānāti, tuṇhībhūto tiṭṭhati, so ‘‘kassa santikaṃ āgatosī’’ti vā ‘‘kassa pattaṃ harissasī’’ti vā na vattabbo. Evañhi vutto pucchāsabhāgena ‘‘tumhākaṃ santikaṃ āgatomhī’’ti ‘‘tumhākaṃ pattaṃ harissāmī’’ti vā vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā na olokeyyuṃ. ‘‘Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti pana vattabbo. Tassa ‘‘uddesapattatthāya āgatomhī’’ti vadantassa gāhetvā patto dātabbo.
有一人说『我要带分饭袋来』，答曰『尊者，请给一份饭袋，我会带去招待』。如果他知道此人为带饭袋而非请吃，则应拿饭袋给他。有人说『给我一份饭袋』，说了几个价钱带去，称『随你喜欢』，此人名为信使。无论带什么饭袋，应给他。愚人不了解分饭袋，不会说话，默默站着，不必问他来谁处或带什么饭袋。以问话试探他，其他比库或感厌恶，亦无视之。要说『你往何处，做什么带来』时，他回答吃饭袋事宜，应取饭袋给他。
Ekā kūṭaṭṭhitikā nāma hoti. Rañño vā hi rājamahāmattassa vā gehe atipaṇītāni aṭṭha uddesabhattāni niccaṃ diyyanti, tāni ekacārikabhattāni katvā bhikkhū visuṃ ṭhitikāya paribhuñjanti. Ekacce bhikkhū ‘‘sve dāni amhākaṃ pāpuṇissantī’’ti attano ṭhitikaṃ sallakkhetvā gatā, tesu anāgatesuyeva aññe āgantukā bhikkhū āgantvā āsanasālāya nisīdanti; taṅkhaṇaññeva rājapurisā āgantvā ‘‘paṇītabhattapatte dethā’’ti vadanti. Āgantukā ṭhitikaṃ ajānantā gāhenti. Taṅkhaṇaññeva ca ṭhitikaṃ jānanakabhikkhū āgantvā ‘‘kiṃ gāhethā’’ti vadanti. ‘‘Rājagehe paṇītabhatta’’nti. ‘‘Kativassato paṭṭhāyā’’ti? ‘‘Ettakavassato nāmā’’ti. ‘‘Mā gāhethā’’ti nivāretvā ṭhitikāya gāhetabbaṃ. Gāhite āgatehipi pattadānakāle āgatehipi dinnakāle āgatehipi rājagehato patte pūretvā āhaṭakāle āgatehipi rājā ‘‘ajja bhikkhūyeva āgacchantū’’ti pesetvā bhikkhūnaṃyeva hatthe piṇḍapātaṃ deti; evaṃ dinnapiṇḍapātaṃ gahetvā āgatakāle āgatehipi ṭhitikaṃ jānanakabhikkhūhi ‘‘mā bhuñjitthā’’ti vāretvā ṭhitikāyameva gāhetabbaṃ.
有一类居中者称为擎饭者。国王或大臣之家常献八个饭袋，当作一餐，供比库们在座堂内整齐使用。有些比库因自知将得到饭袋，便贴有记号离开，但后来来者坐于座堂。此时有王公来者说『请给优良饭袋』，不知情的来者抢座。识知饭袋者出面说『他拿什么』，回应曰『是皇室饭袋』。问时间长短，答曰几年。劝阻曰『不可拿』，应带离。即使他进来坐着，饭袋给施主，进来时、给饭时、国王用饭时皆如是。来者取饭宿衣时，识知者劝止『勿食』，饭袋仍应交于擎饭者。
Atha ne rājā bhojetvā pattepi nesaṃ pūretvā deti, yaṃ āhaṭaṃ taṃ ṭhitikāya gāhetabbaṃ. Sace pana ‘‘mā tucchahatthā gacchantū’’ti thokameva pattesu pakkhittaṃ hoti, taṃ na gāhetabbaṃ. Atha bhuñjitvā tucchapattāva āgacchanti, yaṃ tehi bhuttaṃ, taṃ nesaṃ gīvā hotīti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘gīvākiccaṃ ettha natthi, ṭhitikaṃ pana ajānantehi yāva jānanakā āgacchanti, tāva nisīditabbaṃ siyā; evaṃ santepi bhuttaṃ subhuttaṃ, idāni pattaṭṭhānena gāhetabba’’nti.
若国王设宴，未盛饭袋便下发，所得应由擎饭者持有。若有『莫乱动手』之告示，饭袋纷乱则不可持有。若用乱饭袋来食，则所食饭为饭的副物，大长老说这是不洁之食。大长老又说『未识别饭袋者到来，识别者未到前应坐，虽如此，饭已洁净，现今应持有饭袋位置』。
Eko ticīvaraparivāro satagghanako piṇḍapāto avassikassa bhikkhuno patto, vihāre ca ‘‘evarūpo piṇḍapāto avassikassa patto’’ti likhitvā ṭhapesuṃ. Atha saṭṭhivassaccayena añño tathārūpo piṇḍapāto uppanno, ayaṃ kiṃ avassikaṭṭhitikāya gāhetabbo, udāhu saṭṭhivassikaṭṭhitikāyāti. Saṭṭhivassikaṭṭhitikāyāti vuttaṃ, ayañhi bhikkhu ṭhitikaṃ gahetvāyeva vaḍḍhitoti.
一名比库，穿着三衣，持有一百捆布施食物的饭器，此为瓦萨住比库所有。于寺院中记载并悬挂有“此等饭器属于瓦萨住比库”的文字。及至六十个雨季后，又产生另一类似的饭器，此物应归属哪一位瓦萨住比库所有？须以六十雨季的饭器认定权属。所谓六十雨季认定，意即比库拥有了认定财产后其拥有权即增无减。
Eko uddesabhattaṃ bhuñjitvā sāmaṇero jāto, puna taṃ bhattaṃ sāmaṇeraṭṭhitikāya pattaṃ gaṇhituṃ labhati. Ayaṃ kira antarābhaṭṭhako nāma. Yo pana paripuṇṇavasso sāmaṇero ‘‘sve uddesabhattaṃ labhissatī’’ti ajjeva upasampajjati, atikkantā tassa ṭhitikā. Ekassa bhikkhuno uddesabhattaṃ pattaṃ, patto cassa na tuccho hoti, so aññassa samīpe nisinnassa pattaṃ dāpeti, tañce theyyāya haranti, gīvā hoti . Sace pana so bhikkhu ‘‘mayhaṃ pattaṃ dammī’’ti sayameva deti, assa gīvā na hoti. Athāpi tena bhattena anatthiko hutvā ‘‘alaṃ mayhaṃ, tavetaṃ bhattaṃ dammi, pattaṃ pesetvā āharāpehī’’ti aññaṃ vadati, yaṃ tato āharīyati sabbaṃ pattasāmikassa hoti. Pattañce theyyāya haranti, suhaṭo; bhattassa dinnattā gīvā na hoti.
有一沙玛内拉在享用自带的食物后，得以取得作为沙玛内拉认定用的饭器。此称“中途饭器”。然而当沙玛内拉满六十雨季，即成为比库，立刻获得“自有的外带饭器”权属。某比库持有饭器后，此物非微不足道，他还可施赠坐近他者，受赠者若妥善保存，则此饭器即归他所有。若比库自行说“此饭器属于我”而亲自给付，则无须妥善保存即属他。假若该比库已丧失食物利益，便说“此饭器归我，食物归你”，他人所取也归属该饭器所有人。受赠者若妥善保存则拥有此饭器，不妥善保存则无效。
Vihāre dasa bhikkhū honti, tesu nava piṇḍapātikā, eko sādiyanako. ‘‘Dasa uddesapatte dethā’’ti vutte piṇḍapātikā gahetuṃ na icchanti. Itaro bhikkhu ‘‘sabbāni mayhaṃ pāpuṇantī’’ti gaṇhāti, ṭhitikā na hoti. Ekekaṃ ce pāpetvā gaṇhāti, ṭhitikā tiṭṭhati. Evaṃ gāhetvā dasahipi pattehi āharāpetvā ‘‘bhante, mayhaṃ saṅgahaṃ karothā’’ti nava patte piṇḍapātikānaṃ deti, bhikkhudattiyaṃ nāmetaṃ, gaṇhituṃ vaṭṭati.
寺院中有十位比库，九位有饭器，一位有木匙。饭食端来时，九位饭器持有人皆不愿意取食。据一比库说“饭食都归我”，愿意拿取，但不具认定权。若逐一取食，则认定权成立。于是持有十份饭食后，递交木匙者说“尊者，请管理”，遂将九位饭器者的饭食交予其管理，此为第二次饭食所有权认定，允许拿取。
Sace so upāsako ‘‘bhante, gharaṃ āgantabba’’nti vadati, so ca bhikkhu te bhikkhū ‘‘etha, bhante, mayhaṃ sahāyā hothā’’ti tassa gharaṃ gacchati. Yaṃ tattha labhati, sabbaṃ tasseva hoti. Itare tena dinnaṃ labhanti. Atha nesaṃ ghareyeva nisīdāpetvā dakkhiṇodakaṃ datvā yāgukhajjakādīni denti, ‘‘bhante, yaṃ manussā denti, taṃ gaṇhathā’’ti tassa bhikkhuno vacaneneva itaresaṃ vaṭṭati. Bhuttāvīnaṃ patte pūretvā gaṇhitvā gamanatthāya denti, sabbaṃ tasseva bhikkhuno hoti, tena dinnaṃ itaresaṃ vaṭṭati.
若有人居士说“尊者，应去我家”，此比库与众比库前往该居士家，所得物品皆属此比库。他人则获得居士所赠物。此后众人留居该家，赠予水和水果、瓜果等，谓“所成人天众施物，请取用”，此比库因此兼管他人赐物。所受食物拿取出门，一切皆属此比库所有，于是物品也归他所有。
Yadi pana te vihāreyeva tena bhikkhunā ‘‘bhante, mayhaṃ bhikkhaṃ gaṇhatha, manussānañca vacanaṃ kātuṃ vaṭṭatī’’ti vuttā gacchanti, yaṃ tattha bhuñjanti ceva nīharanti ca, sabbaṃ taṃ tasseva santakaṃ. Athāpi ‘‘mayhaṃ bhikkhaṃ gaṇhathā’’ti avuttā ‘‘manussānaṃ vacanaṃ kātuṃ vaṭṭatī’’ti gacchanti, tatra ce ekassa madhurena sarena anumodanaṃ karontassa sutvā therānañca upasame pasīditvā bahuṃ samaṇaparikkhāraṃ denti, ayaṃ theresu pasādena uppanno ‘‘akatabhāgo’’ nāma, tasmā sabbesaṃ pāpuṇāti.
若众比库在寺院内说“请为我掌管赋食，且可言辞对人”，则所受食物及物品皆归此比库所有。若未说“请为我掌管赋食”，却说“可言辞对人”，若有僧长听闻且心平静，给予大量供应品，此即比库中生起的“失职者”意念，故诸物皆入此比库所有。
Eko saṅghato uddisāpetvā ṭhitikāya gāhitaṃ pattaṃ haritvā paṇītassa khādanīyabhojanīyassa pūretvā āharitvā ‘‘imaṃ, bhante, sabbo saṅgho paribhuñjatū’’ti deti, sabbehi bhājetvā paribhuñjitabbaṃ. Pattasāmikassa pana atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ dātabbaṃ. Atha ‘‘paṭhamaṃyeva sabbaṃ saṅghikaṃ pattaṃ dethā’’ti vadati, ekassa lajjibhikkhuno santako patto dātabbo. Āharitvā ca ‘‘sabbo saṅgho paribhuñjatū’’ti vutte bhājetvā paribhuñjitabbaṃ.
有一众比库，领受认定饭器后，取食调配物，盛满精制食物，宣称“愿此众比库共用”，分发给众人共享。若饭器持有者权属超过认定权，则应给予另一个食物，此时由谦卑比库承担此责任。盛取后并说“愿众比库共用”，分配给予人人共享。
Eko pātiyā bhattaṃ āharitvā ‘‘saṅghuddesaṃ dammī’’ti vadati, ekekaṃ ālopaṃ adatvā ṭhitikāya ekassa yāpanamattaṃ katvā dātabbaṃ. Atha so bhattaṃ āharitvā kiñci vattuṃ ajānanto tuṇhībhūto acchati, ‘‘kassa te ānītaṃ, kassa dātukāmosī’’ti na vattabbaṃ. Pucchāsabhāgena hi ‘‘tumhākaṃ ānītaṃ, tumhākaṃ dātukāmomhī’’ti vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā gīvaṃ parivattetvā oloketabbampi na maññeyyuṃ. Sace pana ‘‘kuhiṃ yāsi, kiṃ karonto āhiṇḍasī’’ti vutte ‘‘uddesabhattaṃ gahetvā āgatomhī’’ti vadati, ekena lajjibhikkhunā ṭhitikāya gāhetabbaṃ. Sace ābhataṃ bahu hoti, sabbesaṃ pahoti, ṭhitikākiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.
一人以托钵器盛满饭食，称说『我在僧部中供养』，分别去除个别食物，仅留适量分给僧团。然后他取食，不知道有什么应作的礼仪，独自静坐，不作言说「这饭是从何处带来，为谁供养」等。因质疑之心若生，众僧会说『这是你带来的，出于你供养之愿』，其他比库则生厌恶，转动舌头瞥视，但不应视之。若问『你要去哪，作何伤害』，答曰『我拿了目的地的饭食回来了』，此时有羞愧之比库应以适量借托钵器接纳。如果供养多而丰盛，则分给所有，置供养任务，如果有长老所在处，应设盛饭器盛满供养。
‘‘Saṅghuddesapattaṃ dethā’’ti vutte ‘‘kiṃ āharissasī’’ti avatvā pakatiṭṭhitikāya eva gāhetabbaṃ. Yo pana pāyāso vā rasapiṇḍapāto vā niccaṃ labbhati; evarūpānaṃ paṇītabhojanānaṃ āveṇikā ṭhitikā kātabbā, tathā saparivārāya yāguyā mahagghānaṃ phalānaṃ paṇītānañca khajjakānaṃ. Pakatibhattayāguphalakhajjakānaṃ pana ekāva ṭhitikā kātabbā. ‘‘Sappiṃ āharissāmī’’ti vutte sabbasappīnaṃ ekāva ṭhitikā vaṭṭati, tathā sabbatelānaṃ. ‘‘Madhuṃ āharissāmī’’ti vutte pana madhuno ekāva ṭhitikā vaṭṭati, tathā phāṇitassa laṭṭhimadhukādīnañca bhesajjānaṃ. Sace pana gandhamālaṃ saṅghuddesaṃ denti, piṇḍapātikassa vaṭṭati, na vaṭṭatīti. Āmisasseva paṭikkhittattā vaṭṭati, saṅghaṃ uddissa dinnattā pana na gahetabbanti vadanti.
若言『为僧部设立供器』，且问『取什么』，则应仅就特定目的地接纳。常有米粥或果汁等食，必须设真实食物的盛饭器以供接纳，连随从者与乞衣都应使用正当盛饭器。至于明显的供养食物果实与果干，应仅设一盛饭器。若言『带布』，则布类设一盛器，油脂亦是。若言『带蜜』，蜜浆类设一盛器，并备治病用的蜜及蜂蜜等药物。若有人捧香环供给僧团，则由托钵者决定是否接纳而非一律必须。因出家人衣服具有奉献性，即使送给僧团，也不能任取。
Uddesabhattakathā niṭṭhitā. · 关于指定食的论述已结束。
Nimantanabhattakathā关于邀请食的论述
Nimantanaṃ puggalikañce, sayameva issaro. Saṅghikaṃ pana uddesabhatte vuttanayeneva gāhetabbaṃ. Sace panettha dūto byatto hoti, ‘‘bhante , rājagehe bhikkhusaṅghassa bhattaṃ gaṇhathā’’ti avatvā ‘‘bhikkhaṃ gaṇhathā’’ti vadati, piṇḍapātikānampi vaṭṭati. Atha dūto abyatto ‘‘bhattaṃ gaṇhathā’’ti vadati, bhattuddesako byatto ‘‘bhatta’’nti avatvā ‘‘bhante, tumhe yāthā’’ti vadati; evampi piṇḍapātikānampi vaṭṭati. Tumhākaṃ paṭipāṭiyā ‘‘bhattaṃ pāpuṇātī’’ti vutte pana na vaṭṭati. Sace nimantetuṃ āgatamanusso āsanasālaṃ pavisitvā ‘‘aṭṭha bhikkhū dethā’’ti vā ‘‘aṭṭha patte dethā’’ti vā vadati; evampi piṇḍapātikānaṃ vaṭṭati, ‘‘tumhe ca tumhe ca gacchathā’’ti vattabbaṃ. Sace pana ‘‘aṭṭha bhikkhū detha; bhattaṃ gaṇhatha, aṭṭha patte detha; bhattaṃ gaṇhathā’’ti vadati, paṭipāṭiyā gāhetabbaṃ. Gāhentena pana vicchinditvā ‘‘bhatta’’nti avadantena ‘‘tumhe ca tumhe ca gacchathā’’ti vutte piṇḍapātikānaṃ vaṭṭati. ‘‘Bhante, tumhākaṃ pattaṃ detha, tumhe ethā’’ti vutte pana ‘‘sādhu, upāsakā’’ti gantabbaṃ. Saṅghato uddisitvā ‘‘tumhe ethā’’ti vuttepi yathāṭhitikāya gāhetabbaṃ.
若是特定邀请个人，自然是其本人大权。然若为僧团而设供，仍须依规定领取。若使者已有约定，谓『尊者，请到王宅为僧团取食』，即使言取食，也必须供应乞食众。若使者未到，也有人代表说『请取食』，回应谓『尊者，照常处理吧』，此时也仍须供应乞食众。若照常规说『取食吧』，则依定规接纳。若用严厉之言辞说『去去去』，此时仍须供应托钵众。若道『请给你们的托钵器，去吧！』则当与饮食相符接待。指明僧团者，也须依正确仪轨接纳。
Nimantanabhattagharato pana pattatthāya āgatassa uddesabhatte vuttanayeneva ṭhitikāya patto dātabbo. Eko ‘‘saṅghato paṭipāṭiyā patta’’nti avatvā kevalaṃ ‘‘ekaṃ pattaṃ dethā’’ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, taṃ pattasāmikasseva hoti, uddesabhatte viya ṭhitikāya na gāhetabbaṃ. Idhāpi yo āgantvā tuṇhībhūto tiṭṭhati, so ‘‘kassa santikaṃ āgatosī’’ti vā ‘‘kassa pattaṃ harissasī’’ti vā na vattabbo.
若是邀请供吃的人，依前所说旨意盛满托钵器后应予供给。有一人说『这是按照僧团规定的托钵器』，仅说「给一个托钵器」并取对应托钵器填满并带回者，视为托钵器所有者，但就供养之意旨应不予收取。一旦有人空着呆立，不说『谁家来的，给谁的托钵器』，则不应言语。
Pucchāsabhāgena hi ‘‘tumhākaṃ santikaṃ āgato, tumhākaṃ pattaṃ harissāmī’’ti vadeyya, tato so bhikkhu bhikkhūhi jigucchanīyo assa. ‘‘Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti pana vutte ‘‘tassa pattatthāya āgatomhī’’ti vadantassa paṭipāṭiyā bhattaṭṭhitikāya gāhetvā patto dātabbo. ‘‘Bhattāharaṇakapattaṃ dethā’’ti vuttepi paṭipāṭiyā bhattaṭṭhitikāya eva dātabbo. Sace āharitvā ‘‘sabbo saṅgho bhuñjatū’’ti vadati, bhājetvā bhuñjitabbaṃ. Pattasāmikassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ paṭipāṭibhattaṃ gāhetabbaṃ.
因质疑心生，众会说『这是你的托钵器，你要带走』，此时比库生羞耻心。若问『你要去何处，作何加害』，答曰『我为那个托钵器而来』，应依规为其盛饭供给。若有人言『给供养饭器』，应按规供养。若盛食时言『全僧团共享』，应依分量分给各人。即使盛的超额，仍须设器，且也应准备他种合适食物以备。
Eko pātiyā bhattaṃ āharitvā ‘‘saṅghassa dammī’’ti vadati, ālopabhattaṭṭhitikato paṭṭhāya ālopasaṅkhepena bhājetabbaṃ. Sace pana tuṇhībhūto acchati, ‘‘kassa te ābhataṃ, kassa dātukāmosī’’ti na vattabbo. Sace pana ‘‘kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti vutte ‘‘saṅghassa me bhattaṃ ābhataṃ, therānaṃ me bhattaṃ ābhata’’nti vadati, gahetvā ālopabhattaṭṭhitikāya bhājetabbaṃ. Sace pana evaṃ ābhataṃ bahuṃ hoti, sakalassa saṅghassa bahu hoti, abhihaṭabhikkhā nāma piṇḍapātikānampi vaṭṭati, ṭhitikāpucchanakiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.
一人以托钵器盛饭，自称『这是僧团的食物』，按托钵器大小分别分饭。若独自静坐，不作言说『饭食来源何处，出于谁意愿』，则不应言语。若言『我这饭食为僧团所供，为长老供养』，则应持托钵器分食。若供养丰富，则分给全部僧团。有谓称『断饭法』的托钵器亦应如此处理。若供养量多，且泛应于全僧团之所，亦无须再问供养托钵器归属，应以长老所在为依据盛满供给。
Upāsako saṅghattherassa vā ganthadhutaṅgavasena abhiññātassa vā bhattuddesakassa vā pahiṇāti ‘‘amhākaṃ bhattagahaṇatthāya aṭṭha bhikkhū gahetvā āgacchathā’’ti, sacepi ñātiupaṭṭhākehi pesitaṃ hoti, ime tayo janā pucchituṃ na labhanti, āruḷhāyeva mātikaṃ, saṅghato aṭṭha bhikkhū uddisāpetvā attanavamehi gantabbaṃ. Kasmā? Bhikkhusaṅghassa hi ete bhikkhū nissāya lābho uppajjatīti. Ganthadhutaṅgādīhi pana anabhiññāto āvāsikabhikkhu pucchituṃ labhati, tasmā tena ‘‘kiṃ saṅghato gaṇhāmi, udāhu ye jānāmi, tehi saddhiṃ āgacchāmī’’ti mātikaṃ āropetvā yathā dāyakā vadanti, tathā paṭipajjitabbaṃ. ‘‘Tumhākaṃ nissitake vā ye vā jānātha, te gahetvā ethā’’ti vutte pana ye icchanti, tehi saddhiṃ gantuṃ labhati. Sace ‘‘aṭṭha bhikkhū pahiṇathā’’ti pesenti, saṅghatova pesetabbā. Attanā sace aññasmiṃ gāme sakkā hoti bhikkhā labhituṃ, añño gāmo gantabbo. Na sakkā ce hoti labhituṃ, soyeva gāmo piṇḍāya pavisitabbo.
近事男若受僧首长或经卷传授者、或有神通者、或负责食事者差遣，便会说：「请你们带领八人比库来我等僧舍。」若此时也派遣亲戚守护者，则三者皆不得向亲族询问，只凭约定之表，对僧团指示八人比库且告知将往之处。何以故？此等比库乃是赖于僧团而得利益者。初未通达经卷传授者等，询问本寺驻僧时，故以「我凭何者接引僧众？譬如我所知者，一同前来」之表陈述，依如与施主所言，予以应行。闻「你们所仰赖者若有所知，则带之至此」之语，则得与所意者同行。若有派遣「请带八人比库」之请，则须向僧团申请。若本人能于他村取得供养，则往其他村庄；若不能取得供养，则应入村乞食。
Nimantitabhikkhū āsanasālāya nisinnā honti, tatra ce manussā ‘‘patte dethā’’ti āgacchanti, animantitehi na dātabbā. ‘‘Ete nimantitabhikkhū’’ti vattabbaṃ. ‘‘Tumhepi dethā’’ti vutte pana dātuṃ vaṭṭati. Ussavādīsu manussā sayameva pariveṇāni ca padhānagharāni ca gantvā tipiṭake ca dhammakathike ca bhikkhusatenapi saddhiṃ nimantenti. Tadā yepi jānanti, te gahetvā gantuṃ vaṭṭati. Kasmā? Na hi mahābhikkhusaṅghena atthikā manussā pariveṇāni ca padhānagharāni gacchanti, sannipātaṭṭhānatova yathāsatti yathābalaṃ bhikkhū gaṇhitvā gacchantīti.
受邀的比库坐于布施厅中，若人来请求坐席而非邀请者则不应予以。因称此为被邀请的比库。若语云「你们也给座」，则当允许施予。若在节庆时，众人亲自往访住所、餐馆、讲经处及僧舍，一同邀请比库共聚。闻此，知者自去接引同行。何以故？众生往访之处非大僧团住所，故依其实力实情携比库前往。
Sace pana saṅghatthero vā ganthadhutaṅgavasena abhiññātako vā bhattuddesako vā aññatra vā vassaṃ vasitvā katthaci vā gantvā puna sakaṭṭhānaṃ āgacchanti, manussā ca āgantukassa sakkāraṃ karonti, ekavāraṃ ye jānanti, te gahetvā gantabbaṃ. Paṭibaddhakālato pana paṭṭhāya dutiyavāre āraddhe saṅghatoyeva gahetvā gantabbaṃ. Abhinavaāgantukāva hutvā ñātī vā upaṭṭhāke vā passissāmāti gacchanti, tatra tesaṃ ñātī ca upaṭṭhākā ca sakkāraṃ karonti. Ettha pana ye jānanti, te gahetvā gantuṃ vaṭṭati.
若僧首长、经卷传授者或负责食事者，若非长夏安居，曾某处往来临时，众生对来人尊敬以待。首次有人知悉时，应由其接引往。限期至届满，再次来访时，应由首次接引者接引前往。若为初次来访者，有亲属或守护者同行，则亲属与守护者应受尊敬。此处知者应负责接引同行。
Yo pana atilābhī hoti, sakaṭṭhānañca āgantukaṭṭhānañca ekasadisaṃ, sabbattha manussā saṅghabhattaṃ sajjetvāva nisīdanti, tena saṅghatova gahetvā gantabbanti ayaṃ nimantane viseso. Avaseso sabbapañho uddesabhatte vuttanayeneva veditabbo. Kurundiyaṃ pana ‘‘aṭṭha mahāthere dethā’’ti vutte ‘‘aṭṭha mahātherāva dātabbā’’ti vuttaṃ. Esa nayo majjhimādīsu. Sace pana avisesetvā ‘‘aṭṭha bhikkhū dethā’’ti vadati, saṅghato dātabbā.
若有人得利过度，住所和来访之处同一，则众生坐落同处以供养比库。此时应由僧团负责接引，称为特别的邀请。其余一切疑问，应依据《关于食物供应》的教言判定。古老律中曾言：「八长老请客，亦有八长老应供。」此为中间之新例。若另有特别情由，言「请八比库」，则应由僧团提供。
Nimantanabhattakathā niṭṭhitā. · 关于邀请食的论述已结束。
Salākabhattakathā关于筹签食的论述
Salākabhatte pana ‘‘anujānāmi, bhikkhave, salākāya vā paṭṭikāya vā upanibandhitvā opuñjitvā uddisitu’’nti vacanato rukkhasāramayāya salākāya vā veḷuvilīvatālapaṇṇādimayāya paṭṭikāya vā ‘‘asukassa nāma salākabhatta’’nti evaṃ akkharāni upanibandhitvā pacchiyaṃ vā cīvarabhoge vā katvā sabbā salākāyo opuñjitvā punappunaṃ heṭṭhuparivaseneva āloḷetvā pañcaṅgasamannāgatena bhattuddesakena sace ṭhitikā atthi, ṭhitikato paṭṭhāya; no ce atthi, therāsanato paṭṭhāya salākā dātabbā. Pacchā āgatānampi ekābaddhavasena dūre ṭhitānampi uddesabhatte vuttanayeneva dātabbā.
论及木棒食物，以树脂或藤蔓叶等绑缚所包，称为「不净木棒食物」。若有用此木棒包裹圣衣背物，或用于僧衣、衣食储藏，其余木棒食物聚集成堆，依僧首长指令配备五种物件。若有教师，需自备法席；无教师者，应由长老席位供养。以后即便远距离新来者，皆由指定负责者服侍。
Sace vihārassa samantato bahū gocaragāmā, bhikkhū pana na bahukā, gāmavasenapi salākāyo pāpuṇanti, ‘‘tumhākaṃ asukagāme salākabhattaṃ pāpuṇātī’’ti gāmavaseneva gāhetabbā. Evaṃ gāhentena sacepi ekekasmiṃ gāme nānappakārāni saṭṭhisalākabhattāni, sabbāni gāhitāneva honti, tassa pattagāmasamīpe aññānipi dve tīṇi salākabhattāni honti, tānipi tasseva dātabbāni. Na hi sakkā tesaṃ kāraṇā aññaṃ bhikkhuṃ pahiṇitunti.
若舍周围多有牧畜村落，然比库不多，则凭村名选取木棒食物，言「你们届时请到某患病之村取木棒食物」，即依村名携取。若一村中有多种六十余木棒食物，则需全部携取，而邻近村落亦有其余数种木棒食物，应由同一人携带。绝不可因故而派遣他比库代替。
Sace ekaccesu gāmesu bahūni salākabhattāni sallakkhetvā sattannampi aṭṭhannampi bhikkhūnaṃ dātabbāni. Dadantena pana catunnaṃ pañcannaṃ bhattānaṃ salākāyo ekato bandhitvā dātabbā. Sace taṃ gāmaṃ atikkamitvā añño gāmo hoti, tasmiñca ekameva salākabhattaṃ, taṃ pana pātova denti, tampi etesu bhikkhūsu ekassa niggahena datvā ‘‘pātova taṃ gahetvā pacchā orimagāme itarāni bhattāni gaṇhāhī’’ti vattabbo. Sace orimagāme salākabhattesu agāhitesveva gāhitasaññāya gacchati, parabhāgagāme salākabhattaṃ gāhetvā puna vihāraṃ āgantvā itarāni gāhetvā orimagāmo gantabbo. ‘‘Na hi bahisīmāya saṅghalābho gāhetuṃ labbhatī’’ti ayaṃ nayo kurundiyaṃ vutto.
如果在某些村庄里，有许多米粮标志，分为七袋或八袋，应当分给七、八位比库。发放时，应将四袋或五袋米粮的标记木条一并捆绑，统一发给他们。如果越过那个村庄，到了另一个村庄，其中只有一个米粮标记，而他们又都要领取，应当先给他一份，叫他接过后再去其它村庄领取其他粮米。这应当由在这些比库中相互协调的人来执行。如果在后村领取米粮标记时，就会知道已有人领取，若拿了前村的米粮标记，又回到后村时应领取其他村粮，然后回到前村。这是因为“外边地区的僧团利益不宜由本村争取”，此为所说之法理。
Sace pana bhikkhū bahū honti, gāmavasena salākā na pāpuṇanti, vīthivasena vā vīthiyaṃ ekagehavasena vā kulavasena vā gāhetabbā. Vīthiādīsu ca yattha bahūni bhattāni, tattha gāme vuttanayeneva bahūnaṃ bhikkhūnaṃ gāhetabbāni. Salākāsu asati uddisitvāpi gāhetabbāni.
如果有许多比库，而村子里又没有米粮标记，就应当根据村街的情况，或者按村街一家或宗族领粮。在村街等处，如果有许多米粮，当按此法则分给许多比库。即使没有标记，也应当给予米粮。
Salākadāyakena pana vattaṃ jānitabbaṃ. Tena hi kālasseva vuṭṭhāya pattacīvaraṃ gahetvā bhojanasālaṃ gantvā asammaṭṭhaṭṭhānaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā ‘‘idāni bhikkhūhi vattaṃ kataṃ bhavissatī’’ti kālaṃ sallakkhetvā ghaṇṭiṃ paharitvā bhikkhūsu sannipatitesu paṭhamameva vāragāme salākabhattaṃ gāhetabbaṃ. ‘‘Tuyhaṃ asukasmiṃ nāma vāragāme salākā pāpuṇāti tatra gacchā’’ti vattabbaṃ.
应当知道发放米粮标记的习惯。因为发放时，时间一到，应当起身，持饭衣前往食堂，不可随意停留，端正位置并预备饮食，之后宣布“现在比库的工作将开始”，同时记录时间，敲钟召集比库集中，在第一个或后边的村庄应领取米粮标记。若你在后村没有领取标记，则应当前往领取。
Sace atirekagāvute gāmo hoti, taṃ divasaṃ gacchantā kilamanti, ‘‘sve tuyhaṃ vāragāme pāpuṇātī’’ti ajjeva gāhetabbaṃ. Yo vāragāmaṃ pesiyamāno na gacchati, aññaṃ salākaṃ maggati, na dātabbā. Saddhānañhi manussānaṃ puññahāni saṅghassa ca lābhacchedo hoti, tasmā tassa dutiyepi tatiyepi divase aññā salākā na dātabbā, ‘‘attano pattaṭṭhānaṃ gantvā bhuñjāhī’’ti vattabbo, tīṇi pana divasāni agacchantassa vāragāmato orimavāragāme salākā gāhetabbā. Tañce na gaṇhāti, tato paṭṭhāya tassa aññaṃ salākaṃ dātuṃ na vaṭṭati, daṇḍakammaṃ pana gāḷhaṃ kātabbaṃ, saṭṭhito vā paṇṇāsato vā na parihāpetabbaṃ. Vāragāme gāhetvā vihāravāro gāhetabbo, ‘‘tuyhaṃ vihāravāro pāpuṇātī’’ti vattabbaṃ. Vihāravārikassa dve tisso yāgusalākāyo tisso catasso vā bhattasalākāyo ca dātabbā, nibaddhaṃ katvā pana na dātabbā. Yāgubhattadāyakā hi ‘‘amhākaṃ yāgubhattaṃ vihāragopakāva bhuñjantī’’ti aññathattaṃ āpajjeyyuṃ, tasmā aññesu kulesu dātabbā.
如果有额外多的村子，白天众人去时会争吵说“这是你的后村”，应当当天发给。往后村递送物资者若不去，转给他人标记不得。他人不应发给。因为人的信心和功德断绝，僧团利益受损，所以第二、第三天都不应再发新标记。应当到自己该领取的地方享用。三天都不去的人，则应当从后村领取标记，若不取，则应采取惩罚措施。惩罚应当严厉，六十到五十次惩罚不得省略。领取后应得到居处权利，若有居处权利，应当发给二三支或三四支或三、四袋米粮标记，虽有绑定，不得发放。因为给与米粮的是“我们传统的后村居士”，否则会生他法故须发给自己族里的。
Sace vihāravārikānaṃ sabhāgā āharitvā denti, iccetaṃ kusalaṃ; no ce, vāraṃ gāhetvā tesaṃ yāgubhattaṃ āharāpetabbaṃ. Tāva nesaṃ salākā phātikammameva bhavanti, vassaggena pattaṭṭhāne pana aññampi paṇītabhattasalākaṃ gaṇhituṃ labhantiyeva. Atirekauttaribhaṅgassa ekacārikabhattassa visuṃ ṭhitikaṃ katvā salākā dātabbā.
假如后村的居士们分担米粮标记给予比库，这种行为是善巧。如果不这样，应当领取居处分配并提供给他们后村居士的米粮。否则会导致米粮标记撕裂破损。到了雨季，在自己领地，可领取别的善良米粮标记。有超出正常范围的单一顿饭米粮标记，应当发放。
Sace yena salākā laddhā, so taṃdivasaṃ taṃ bhattaṃ na labhati, punadivase gāhetabbaṃ. Bhattameva labhati, na uttaribhaṅgaṃ; evampi puna gāhetabbaṃ. Khīrabhattassa salākāyapi eseva nayo. Sace pana khīrameva labhati, na bhattaṃ; khīralābhato paṭṭhāya puna na gāhetabbaṃ. Dve tīṇi ekacārikabhattāni ekasseva pāpuṇanti, dubbhikkhasamaye saṅghanavakena laddhakāle vijaṭetvā visuṃ gāhetabbāni, pākatikasalākabhattaṃ aladdhassāpi punadivase gāhetabbaṃ.
若有人领取米粮标记后，当天却没有得到食粮，第二天应再次领取。只获得食粮，不获得额外顿饭的，亦应再次领取。这样重复进行。牛乳粮标记规则亦同。若只获得牛乳没得米粮，则应断止牛乳粮领取。二三支、三顿饭的米粮只领取一份时，遇缺粮难情况，应当用新标记领取米粮，即使米粮标记没有得到，也应在次日继续领取。
Sace khuddako vihāro hoti, sabbe bhikkhū ekasambhogā, ucchusalākaṃ gāhentena yassa kassaci sammukhībhūtassa pāpetvā mahātherādīnaṃ divā tacchetvā dātuṃ vaṭṭati. Rasasalākaṃ pāpetvā pacchābhattaṃ parissāvetvā vā phāṇitaṃ vā kāretvā piṇḍapātikādīnampi dātabbaṃ . Āgantukānaṃ āgatānāgatabhāvaṃ ñatvā gāhetabbā, mahāāvāse ṭhitikaṃ katvā gāhetabbā.
若为小型的僧院，所有比库共用一根记号棒，由高明者持有，以便面对任何前来者时将其交付。若取得蜜棒，则供给午饭后盛饭器或方便的器皿，也应施与乞食者等。对于来访者，应了解来往情况而领取；若居于大僧舍，则应立起标志作为记号而领取。
Takkasalākampi sabhāgaṭṭhāne pāpetvā vā pacāpetvā vā dhūmāpetvā vā therānaṃ dātuṃ vaṭṭati. Mahāāvāse vuttanayeneva paṭipajjitabbaṃ phalasalākapūvasalākabhesajjagandhamālasalākāyopi visuṃ ṭhitikāya gāhetabbā. Bhesajjādisalākāyo cettha kiñcāpi piṇḍapātikānampi vaṭṭanti, salākavasena gāhitattā pana na sāditabbā. Aggabhikkhāmattaṃ salākabhattaṃ denti, ṭhitikaṃ pucchitvā gāhetabbaṃ. Asatiyā ṭhitikāya therāsanato paṭṭhāya gāhetabbaṃ. Sace tādisāni bhattāni bahūni honti, ekekassa bhikkhuno dve tīṇi dātabbāni; no ce, ekekameva datvā paṭipāṭiyā gatāya puna therāsanato paṭṭhāya dātabbaṃ. Sace antarāva upacchijjati, ṭhitikā sallakkhetabbā. Yadi pana tādisaṃ bhattaṃ nibaddhameva hoti, yassa pāpuṇāti, so vattabbo ‘‘laddhā vā aladdhā vā svepi gaṇheyyāsī’’ti. Ekaṃ anibaddhaṃ hoti, labhanadivase pana yāvadatthaṃ labhati, alabhanadivasā bahutarā honti, taṃ yassa pāpuṇāti, so alabhitvā ‘‘sve gaṇheyyāsī’’ti vattabbo.
若获得木棒，也可在会议场所领受、赠与或焚烧，亦可供长老用。大僧舍中应依照前说行事，收受果棒、果前棒、药草棒、花束棒等各种棒，都应存放于清净的处所。以棒形的药草等，也可供施与乞食者，不必专门为棒状物品设置施与。只为火候较浅的比库，给予棒饭，应先问明其住所再收取。不在座处，应先请示所在长老。如此类食物多者，每个比库应分得二至三份；否则，若只施与一位，应按次序分发，吃完再去座处要求。若事中间有隔断，应当用标志彰显。若食物为捆缚品，所得者可说“获得与未获均由我自行接纳”。一物若非捆缚，则日中所得可收留，但未得日较多时，所得者应表示“果自我收受”。
Yo salākāsu gāhitāsu pacchā āgacchati, tassa atikkantāva salākā na upaṭṭhāpetvā dātabbā. Salākaṃ nāma ghaṇṭippaharaṇato paṭṭhāya āgantvā hatthaṃ pasārentova labhati. Aññassa āgantvā samīpe ṭhitassāpi atikkantā atikkantāva hoti. Sace panassa añño gaṇhanto atthi, sayaṃ anāgatopi labhati. Sabhāgaṭṭhāne asuko anāgatoti ñatvā ‘‘ayaṃ tassa salākā’’ti ṭhapetuṃ vaṭṭati. Sace ‘‘anāgatassa na dātabbā’’ti katikaṃ karonti, adhammikā hoti. Antoupacāre ṭhitassa hi bhājanīyabhaṇḍaṃ pāpuṇāti. Sace pana ‘‘anāgatassa dethā’’ti mahāsaddaṃ karonti, daṇḍakammaṃ ṭhapetabbaṃ, ‘‘āgantvā gaṇhantū’’ti vattabbaṃ.
取棒者若迟后到者，不应拿超过原有棒数量者。记号棒乃用敲钟者取来，伸手即得。若他人拿在附近，则以超越为准。若本人再拿，未来可得。于会议场合，若得知棒仍未到，应置标志以告知“此为其棒”。若妄称“未来不可得”，即为不正当行为。实际上待客者会获食器。若大声喊“不可得”，须加惩罚，应训诫“来时必取”。
Chappañcasalākā naṭṭhā honti, bhattuddesako dāyakānaṃ nāmaṃ nassarati, so ce naṭṭhasalākā mahātherassa vā attano vā pāpetvā bhikkhū vadeyya, ‘‘mayā asukagāme salākabhattaṃ mayhaṃ pāpitaṃ, tumhe tattha laddhaṃ salākabhattaṃ bhuñjeyyāthā’’ti, vaṭṭati. Vihāre apāpitaṃ pana āsanasālāya taṃ bhattaṃ labhitvā tattheva pāpetvā bhuñjituṃ na vaṭṭati. ‘‘Ajja paṭṭhāya mayhaṃ salākabhattaṃ gaṇhathā’’ti vutte tatra āsanasālāya gāhetuṃ na vaṭṭati, vihāraṃ ānetvā gāhetabbaṃ. ‘‘Sve paṭṭhāyā’’ti vutte pana bhattuddesakassa ācikkhitabbaṃ ‘‘sve paṭṭhāya asukakulaṃ nāma salākabhattaṃ deti, salākaggāhaṇakāle sareyyāsī’’ti. Dubbhikkhe salākabhattaṃ pacchinditvā subhikkhe jāte kiñci disvā ‘‘ajja paṭṭhāya amhākaṃ salākabhattaṃ gaṇhathā’’ti puna paṭṭhapenti, antogāme agāhetvā vihāraṃ ānetvāva gāhetabbaṃ. Idañhi ‘‘salākabhattaṃ’’ nāma. Uddesabhattasadisaṃ na hoti, vihārameva sandhāya diyyati, tasmā bahiupacāre gāhetuṃ na vaṭṭati. ‘‘Sve paṭṭhāyā’’ti vutte pana vihāre gāhetabbameva.
缺少六、十五根的棒，会显示有食物者的名字。若无此棒，比库得知“异时棒饭已施予他人”，便可说“于病柔时棒饭已奉献，请你们享用已得棒饭”，此做法允许。若病处无棒饭，食堂得此饭不得食用。对“今日托我拿棒饭”的话语处，不可于食堂取棒饭，应先去僧院拿饭。酒舍担当者应交代“请于本处所拿病人家棒饭，便于收取棒”，棒饭少时不得以外待客领取。若说“本处所”，则应于僧院取饭。
Gamiko bhikkhu yaṃ disābhāgaṃ gantukāmo, tattha aññena vāragāmasalākā laddhā hoti, taṃ gahetvā itaraṃ bhikkhuṃ ‘‘mayhaṃ pattasalākaṃ tvaṃ gaṇhāhī’’ti vatvā gantuṃ vaṭṭati. Tena pana upacārasīmaṃ anatikkanteyeva tasmiṃ tassa salākā gāhetabbā.
欲行至某区域的行脚比库，若该处有他人所托的村庄棒，便可代为取棒，并对他比库说“我的棒由你代取”，然后赴所往之处。此棒于待客处应安置不超越范围。
Chaḍḍitavihāre manussā bodhicetiyādīni jaggitvā bhuñjantūti salākabhattaṃ paṭṭhapenti, bhikkhū sakaṭṭhānesu vasitvā kālasseva gantvā tattha vattaṃ karitvā taṃ bhattaṃ bhuñjanti, vaṭṭati. Sace tesu svātanāya attano pāpetvā gatesu āgantuko bhikkhu chaḍḍitavihāre vasitvā kālasseva vattaṃ katvā ghaṇṭiṃ paharitvā salākabhattaṃ attano pāpetvā āsanasālaṃ gacchati, sova tassa bhattassa issaro. Yo pana bhikkhūsu vattaṃ karontesuyeva bhūmiyaṃ dve tayo sammuñjanippahāre datvā ghaṇṭiṃ paharitvā ‘‘dhuragāme salākabhattaṃ mayhaṃ pāpuṇātī’’ti gacchati, tassa taṃ corikāya gahitattā na pāpuṇāti, vattaṃ katvā pāpetvā pacchā gatabhikkhūnaṃyeva hoti.
在舍弃地的僧院，人们会供养菩提塔等而食棒，束作施食，即比库们居于货车处，如同到定时场合，作业并食用此饭，也许可行。若有人有贵自作棒饭，在舍弃地居住，作业后敲钟传棒饭，带着棒饭至座堂，则此棒饭的主权属于本人。比库中若有作业者，若提供两到三地的耕地并敲钟喊“此饭属我”，当视为盗窃而不得此棒饭。作业者应先取棒饭后离开，之后由已去之比库享用。
Eko gāmo atidūre hoti, bhikkhū niccaṃ gantuṃ na icchanti, manussā ‘‘mayaṃ puññena paribāhirā homā’’ti vadanti, ye tassa gāmassa āsannavihāre sabhāgabhikkhū, te vattabbā ‘‘imesaṃ bhikkhūnaṃ anāgatadivase tumhe bhuñjathā’’ti. Salākā pana devasikaṃ pāpetabbā, tā ca kho pana ghaṇṭippaharaṇamattena vā pacchicālanamattena vā pāpitā na honti, pacchiṃ pana gahetvā salākā pīṭhake ākiritabbā, pacchi pana mukhavaṭṭiyaṃ na gahetabbā. Sace hi tattha ahi vā vicchiko vā bhaveyya, dukkhaṃ uppādeyya; tasmā heṭṭhā gahetvā pacchiṃ parammukhaṃ katvā salākā ākiritabbā ‘‘sacepi sappo bhavissati, ettova palāyissatī’’ti. Evaṃ salākā ākiritvā gāmādivasena pubbe vuttanayeneva gāhetabbā. Apica ekaṃ mahātherassa pāpetvā ‘‘avasesā mayhaṃ pāpuṇantī’’ti attano pāpetvā vattaṃ katvā cetiyaṃ vanditvā vitakkamāḷake ṭhitehi bhikkhūhi ‘‘pāpitā, āvuso, salākā’’ti vutte ‘‘āma, bhante, tumhe gatagatagāme salākabhattaṃ gaṇhathā’’ti vattabbaṃ; evaṃ pāpitāpi hi supāpitāva honti.
有一村庄非常遥远，村中比库们常不愿前往，人们便说「我们因福德薄弱而被排斥于外」。那村附近僧舍中的分片比库们应告诫道：「这些比库们当在未来某日共用食物。」但需注意，分签签杆应为神圣者所有，且不得用钟铃敲击或摇动。事后应收取签杆并安置于座位上，事后不可取下面布幔。如果其中有蛇或蜥蜴出现，则会生苦难。因此应先取签杆，再转至对面处重置签杆，并云：「若蛇存在，将由此逃走。」如此置签杆，应每日用村庄习俗前述方式收取。即使取走一份长老的签杆，称「其余归我所有」后，仍应保持其所有权，敬礼舍利塔，听诸比库喊曰「签杆不净」，应答「是的，尊者，诸位在这来往村落间领取签杆食物」——即使不净，亦属良净之物。
Bhikkhū sabbarattiṃ dhammasavanatthaṃ aññaṃ vihāraṃ gacchantā ‘‘mayaṃ tattha dānaṃ aggahetvāva amhākaṃ gocaragāmeva piṇḍāya caritvā āgamissāmā’’ti salākā aggahetvāva gatā, vihāre therassa pattasalākabhattaṃ bhuñjituṃ āgacchanti, vaṭṭati. Atha mahātheropi ‘‘ahaṃ idha kiṃ karomī’’ti tehiyeva saddhiṃ gacchati, tehi gatavihāre abhuñjitvāva gocaragāmaṃ anuppattehi ‘‘detha, bhante, patte salākayāguādīni āharissāmā’’ti vutte pattā na dātabbā. ‘‘Kasmā, bhante, na dethā’’ti ‘‘vihāraṭṭhakaṃ bhattaṃ vihāre vutthānaṃ pāpuṇāti, mayaṃ aññasmiṃ vihāre vutthā’’ti. ‘‘Detha, bhante, na mayaṃ vihāre pālikāya dema, tumhākaṃ dema, gaṇhatha amhākaṃ bhikkha’’nti vutte pana vaṭṭati.
比库们常日为听法而去他处，不住原地，心念「我们应在此受施养，后还返回牧场乞食。」签杆被带走供给长老吃用，村中粮食短缺。长老思量「我在这里作何」，就与他们同行，未曾食用寺院饭食，来到牧场后与众人说「尊者，请赐予签杆及菜茹。」但并不应赐予。问「为何不赐？」答曰：「寺院之食属于住处，生机于寺庙；我们在他处亦住他处。」长老说：「尊者，请别给我们寺院的食物，你们自给即可。」如此说亦成立。
Salākabhattakathā niṭṭhitā. · 关于筹签食的论述已结束。
Pakkhikabhattādikathā关于半月食等的论述
Pakkhikādīsu pana yaṃ abhilakkhitesu cātuddasī pañcadasī pañcamī aṭṭhamīti imesu pakkhesu kammappasutehi uposathaṃ kātuṃ satikaraṇatthāya diyyati, taṃ pakkhikaṃ nāma. Taṃ salākabhattagatikameva hoti, gāhetvā bhuñjitabbaṃ. Sace salākabhattampi pakkhikabhattampi bahu sabbesaṃ vinivijjhitvā gacchati, dvepi bhattāni visuṃ visuṃ gāhetabbāni. Sace bhikkhusaṅgho mahā, pakkhikaṃ gāhetvā tassa ṭhitikāya salākabhattaṃ gāhetabbaṃ , salākabhattaṃ vā gāhāpetvā tassa ṭhitikāya pakkhikaṃ gāhetabbaṃ. Yesaṃ na pāpuṇāti, te piṇḍāya carissanti. Sace dvepi bhattāni bahūni, bhikkhū mandā; salākabhattaṃ nāma devasikaṃ labbhati, tasmā taṃ ṭhapetvā ‘‘pakkhikaṃ āvuso bhuñjathā’’ti pakkhikameva gāhetabbaṃ. Pakkhikaṃ paṇītaṃ denti, visuṃ ṭhitikā kātabbā. ‘‘Sve pakkho’’ti ajja pakkhikaṃ na gāhetabbaṃ. Sace pana dāyakā vadanti ‘‘sve amhākaṃ ghare lūkhabhattaṃ bhavissati, ajjeva pakkhikabhattaṃ uddisathā’’ti, evaṃ vaṭṭati.
关于月相的十四、十五、第五、第八等，诸多季节节日中，为行持上座而设立的戒律，称为季节（pakkhika）。此亦签杆食事相依习俗，其为食签杆状。若同时领签杆食与季节食，须分开分别领用。若僧团规模大，应取季节食，由留村者领签杆食，相反亦然。不取签杆食的则自行乞食。若双食俱多，僧众安逸，签杆食为天人所得，于是保留此物，并命曰「亲友应享季节食」。季节食须妥善处理，不得今日弃之。若施主言「家中自有腐饭，今日奉季节食」，于是皆依例进行。
Uposathikaṃ nāma anvaḍḍhamāse uposathaṅgāni samādiyitvā yaṃ attanā bhuñjati, tadeva diyyati. Pāṭipadikaṃ nāma ‘‘uposathe bahū saddhā pasannā bhikkhūnaṃ sakkāraṃ karonti, pāṭipade pana bhikkhū kilamanti, pāṭipade dinnaṃ dubbhikkhadānasadisaṃ mahapphalaṃ hoti, uposathakammena vā parisuddhasīlānaṃ dutiyadivase dinnaṃ mahapphalaṃ hotī’’ti sallakkhetvā pāṭipade diyyanakadānaṃ, tampi ubhayaṃ salākabhattagatikameva. Iti imāni sattapi bhattāni piṇḍapātikānaṃ na vaṭṭanti, dhutaṅgabhedaṃ karontiyeva.
持守斋戒者，即持久斋期者，若遵守斋戒全分并食自食，即得季节饭。斋戒者称为受人敬敬拜，饮饮礼施比库，受与奉得殊胜大果，第二天斋戒者得更大福德。以上二者，皆属签杆食之譬喻。此七种饭食虽非乞食，却破除贪心执著也。
Aparānipi cīvarakkhandhake visākhāya varaṃ yācitvā dinnāni āgantukabhattaṃ gamiyabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattanti cattāri bhattāni pāḷiyaṃ āgatāneva, tattha āgantukānaṃ dinnaṃ bhattaṃ ‘‘āgantukabhattaṃ’’. Esa nayo sesesu. Sace panettha āgantukabhattānipi āgantukāpi bahū honti, sabbesaṃ ekekaṃ gāhetabbaṃ, bhattesu appahontesu ṭhitikāya gāhetabbaṃ. Eko āgantuko paṭhamameva āgantvā sabbaṃ āgantukabhattaṃ attano gāhetvā nisīdati, sabbaṃ tasseva hoti, pacchā āgatehi āgantukehi tena dinnāni paribhuñjitabbāni. Tenapi ekaṃ attano gahetvā sesāni dātabbāni. Ayaṃ uḷāro.
于衣缠篇中，维萨卡尊者祈求而得之，称「来客饭」、「访客饭」、「病饭」、「病守饭」四种饭食，均为乞食时所获。其中「访客饭」即指来宾所施之饭。若访客众多则分配，每人各领一份，不将饭多留。若一访客先来，则持其全部访客饭食入座，之后其他访客共享其余。取其一份，他皆奉送，称此为讲义义理。
Sace pana yo paṭhamaṃ āgantvāpi attano aggahetvā tuṇhībhūto nisīdati, pacchā āgatehi saddhiṃ paṭipāṭiyā gaṇhitabbaṃ. Sace niccaṃ āgantukā āgacchanti, āgatadivaseyeva bhuñjitabbaṃ, antarantarā ce āgacchanti, dve tīṇi divasāni bhuñjitabbaṃ. Mahāpaccariyaṃ pana ‘‘satta divasāni bhuñjituṃ vaṭṭatī’’ti vuttaṃ.
若首访客先取其份额而独坐，则后各访客应共往相随接受。若访客常来，则在访客来日当日食用，若间断来访，则可积两三日食用。大长老亦曾言：「可食七日。」
Āvāsiko katthaci gantvā āgato, tenāpi āgantukabhattaṃ paribhuñjitabbaṃ. Sace pana taṃ vihāre nibandhāpitaṃ hoti, vihāre gāhetabbaṃ. Atha vihāro dūre hoti, āsanasālāya nibandhāpitaṃ āsanasālāya gāhetabbaṃ. Sace pana dāyakā ‘‘āgantukesu asati āvāsikāpi paribhuñjantū’’ti vadanti, vaṭṭati.
在住者无论前往何处而归来，亦当享用访客食。若该住处有规定，则应遵守住处规定。若住处远离，则以坐具处有规定时应遵守坐具处规定。若施主言『访客在时，连住者亦可供养』，便发生习惯法。
Gamiyabhattepi ayameva kathāmaggo. Ayaṃ pana viseso – āgantuko āgantukabhattameva labhati, gamiko āgantukabhattampi gamiyabhattampi. Āvāsikopi pakkamitukāmo gamiko hoti; gamiyabhattaṃ labhati. Yathā pana āgantukabhattaṃ; evamidaṃ dve vā tīṇi vā satta vā divasāni na labbhati. ‘‘Gamissāmī’’ti bhutto taṃdivasaṃ kenacideva kāraṇena na gato, punadivasepi bhuñjituṃ vaṭṭati, saussāhattā. ‘‘Gamissāmī’’ti bhuttassa corā vā panthaṃ rundhanti udakaṃ vā, devo vā vassati, sattho vā na gacchati, saussāhena bhuñjitabbaṃ. Ete upaddave olokentena ‘‘dve tayo divase bhuñjituṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttaṃ. ‘‘Gamissāmī’’ti pana lesaṃ oḍḍetvā bhuñjituṃ na labhati.
游方食亦适用于此法。区别在于——访客仅得访客食，游方人则得访客食与游方食。住处者欲远行则为游方人，得游方食。若访客食未得，则两三七日不食。游方人若言『将去』，因某些缘故未去，次日仍可食，属心急。游方人若谓『将去』，有阻路盗贼、无水、天神禁行、主人不出门等障碍，仍可急食。观此困难，曾有说法称『两三日可食』为重大特例。但若言『将去』只是口头，势不得食。
Gilānabhattampi sace sabbesaṃ gilānānaṃ pahoti, sabbesaṃ dātabbaṃ; no ce, ṭhitikaṃ katvā gāhetabbaṃ. Eko gilāno arogarūpo sakkoti antogāmaṃ gantuṃ, eko na sakkoti, ayaṃ ‘‘mahāgilāno’’ nāma. Etassa gilānabhattaṃ dātabbaṃ. Dve mahāgilānā – eko lābhī abhiññāto bahuṃ khādanīyaṃ bhojanīyaṃ labhati, eko anātho appalābhatāya antogāmaṃ pavisati – etassa gilānabhattaṃ dātabbaṃ. Gilānabhatte pana divasaparicchedo natthi. Yāva rogo na vūpasammati, sappāyabhojanaṃ abhuñjanto na yāpeti, tāva bhuñjitabbaṃ. Yadā pana missakayāguṃ vā missakabhattaṃ vā bhuttassāpi rogo na kuppati, tato paṭṭhāya na bhuñjitabbaṃ.
病者食：若全病者，则全应供病者；若非，则缴坐具予他人。一病能自如走动，一病不能，称为『大病者』，病者食应供此大病者。两大病者中，一有所得，能具多食，一无所有，出入乞食者，其病食当供。病者食无定时。病未止，仍食劣食，不应断食，持此原则。若乳糜汤或乳糜饭已食，病未加重时，则不可停食。
Gilānupaṭṭhākabhattampi yaṃ sabbesaṃ pahoti, taṃ sabbesaṃ dātabbaṃ; no ce pahoti, ṭhitikaṃ katvā gāhetabbaṃ. Idampi dvīsu gilānesu mahāgilānupaṭṭhākassa gāhetabbaṃ, dvīsu mahāgilānesu anāthagilānupaṭṭhākassa. Yaṃ kulaṃ gilānabhattampi deti gilānupaṭṭhākabhattampi, tattha yassa gilānassa bhattaṃ pāpuṇāti tadupaṭṭhākassāpi tattheva gāhetabbaṃ. Gilānupaṭṭhākabhattepi divasaparicchedo natthi, yāva gilāno labhati, tāvassa upaṭṭhākopi labhatīti. Imāni cattāri bhattāni sace evaṃ dinnāni honti ‘‘āgantukagamikagilānupaṭṭhākā mama bhikkhaṃ gaṇhantū’’ti, piṇḍapātikānampi vaṭṭati. Sace pana āgantukādīnaṃ bhattaṃ nibandhāpemi, ‘‘mama bhattaṃ gaṇhantū’’ti evaṃ dinnāni honti, piṇḍapātikānaṃ na vaṭṭati.
护理病者食：若完全是护理者食，则全部应供护理者；若非，则缴坐具予人。此适用于两病中，护理大病者或两大病中护理无助者。若家属供病者食与护理者食，护理者因护病得食时，护理者同理应可得食。护理病者食无定时，病存，则护理者得食。此四种食若依此所赠，且「访客、游方、护理病者，皆由我行乞」，即食乞众皆可食。若仅限访客等归属食，言『取我食』，则食乞众不应食。
Aparānipi ‘‘dhurabhattaṃ, kuṭibhattaṃ, vārabhatta’’nti tīṇi bhattāni. Tattha dhurabhattanti niccabhattaṃ vuccati, taṃ duvidhaṃ – saṅghikaṃ puggalikañca. Tattha yaṃ ‘‘saṅghassa dhurabhattaṃ demā’’ti nibandhāpitaṃ, taṃ salākabhattagatikaṃ. ‘‘Mama nibaddhaṃ bhikkhaṃ gaṇhantū’’ti vatvā dinnaṃ pana piṇḍapātikānampi vaṭṭati. Puggalikepi ‘‘tumhākaṃ dhurabhattaṃ dammī’’ti vutte piṇḍapātiko ce, na vaṭṭati. ‘‘Mama nibaddhaṃ bhikkhaṃ gaṇhathā’’ti vutte pana vaṭṭati, sāditabbaṃ. Sacepi pacchā katipāhe vītivatte ‘‘dhurabhattaṃ gaṇhathā’’ti vadati, mūle suṭṭhu sampaṭicchitattā vaṭṭati.
此外还有『分食、院舍食、期限食』三种食。所谓分食即常食，有二分—僧团分食与个人分食。所谓『给僧团的分食』是所称持饭计。言『取我拘缚食』，则授予食乞众；若对个人说『这是你们分食』，食乞众不得食。言『取我拘缚食』时，则应准许。若之后几年间转变为『分食』，只要原本出自真实安排，仍准许。
Kuṭibhattaṃ nāma yaṃ saṅghassa āvāsaṃ kāretvā ‘‘amhākaṃ senāsanavāsino amhākaṃyeva bhattaṃ gaṇhantū’’ti evaṃ nibandhāpitaṃ, taṃ salākabhattagatikameva hoti, gahetvā bhuñjitabbaṃ. ‘‘Amhākaṃ senāsanavāsino amhākaṃyeva bhikkhaṃ gaṇhantū’’ti vutte pana piṇḍapātikānampi vaṭṭati . Yaṃ pana puggale pasīditvā tassa vā āvāsaṃ katvā ‘‘tumhākaṃ demā’’ti dinnaṃ, taṃ tasseva hoti, tasmiṃ katthaci gate nissitakehi bhuñjitabbaṃ.
所谓院舍食，是指僧团建造住处，规定『此处僧众享此饭』，属于持饭计方式，应取用食用。言『这是我们僧众享食』，食乞众亦得食。若有人赞许并为其建住处，言『这是你们的』，则归此人。若此人前往某处，随同侍者应食。
Vārabhattaṃ nāma dubbhikkhasamaye ‘‘vārena bhikkhū jaggissāmā’’ti dhuragehato paṭṭhāya dinnaṃ, tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. ‘‘Vārabhatta’’nti vutte pana salākabhattagatikaṃ hoti. Sace taṇḍulādīni pesenti, ‘‘sāmaṇerā pacitvā dentū’’ti, piṇḍapātikānaṃ vaṭṭati. Iti imāni ca tīṇi āgantukabhattādīni ca cattārīti satta, tāni saṅghabhattādīhi saha cuddasa bhattāni honti.
名为瓦拉巴塔的是贫困时期，以“四天内，比库们会侍候（乞食）”的口头通知作为示意，从门槛处给予的食物，凭此比库教诲所发的施食仪轨而形成的乞食范围。所谓“瓦拉巴塔”，是指用木棍所划定的用膳区域。若他们派遣稻米等粮食，称“让沙玛内拉们煮熟后给予”，此亦属于施食范围。如此，这些与乞食相关的三种用膳方式，加上其他四种来访施食，共计七种，与僧团用膳方式合计共有十七种。
Aṭṭhakathāyaṃ pana vihārabhattaṃ, aṭṭhakabhattaṃ, catukkabhattaṃ, guḷhakabhattanti aññānipi cattāri bhattāni vuttāni. Tattha vihārabhattaṃ nāma vihāre tatruppādabhattaṃ, taṃ saṅghabhattena gahitaṃ. Taṃ pana tissamahāvihāracittalapabbatādīsu paṭisambhidāpattehi khīṇāsavehi yathā piṇḍapātikānampi sakkā hoti paribhuñjituṃ, tathā paṭiggahitattā tādisesu ṭhānesu piṇḍapātikānampi vaṭṭati. ‘‘Aṭṭhannaṃ bhikkhūnaṃ dema, catunnaṃ demā’’ti evaṃ dinnaṃ pana aṭṭhakabhattañceva catukkabhattañca; tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. Mahābhisaṅkhārikena atirasakapūvena pattaṃ pūretvā thaketvā dinnaṃ guḷhakabhattaṃ nāma. Imāni tīṇi salākabhattagatikāneva.
《注疏》中还记载有“四种用膳”：即寺院用膳、八人用膳、四人用膳和糖食用膳。在此，所谓寺院用膳，是指该寺内专门为修习三学成就的具足断灭者及圣者们所设的用膳，由僧团用膳法所定。八人用膳专供寺联属处如三摩呬大寺地等修习正等正觉的圣者所用，也允许具备同等戒律的比库们共享施食范畴。其食量规定为“八人施食、四人施食”，此为施食范围。至于糖食用膳，是由严格严谨的比库施食人，以极精致的盛器盛放，装满且用顶盖盖好后供应，这亦是糖食用膳。以上三种，皆为木棍划定的用膳区。
Aparampi guḷakabhattaṃ nāma atthi, idhekacce manussā mahādhammasavanañca vihārapūjañca kāretvā sakalasaṅghassa dātuṃ na sakkomāti, ‘‘dve tīṇi bhikkhusatāni amhākaṃ bhikkhaṃ gaṇhantū’’ti bhikkhuparicchedajānanatthaṃ guḷake denti, idaṃ piṇḍapātikānampi vaṭṭati. Iti cīvarakkhandhake cīvarabhājanīyaṃ, imasmiṃ pana senāsanakkhandhake senāsanabhājanīyañceva piṇḍapātabhājanīyañca vuttaṃ.
此外还有另一种称为糖食用膳的，有些人因缘未能广泛布施寺中所有僧众，便以二三比库为单位，将施食划分成小部分施与僧侶，以便为比库聚集处产生供养之因，此亦成施食范围。《衣部》称之为衣分配，《席部》记作座席分配，皆属施食区域。
Gilānapaccayabhājanīyaṃ pana evaṃ veditabbaṃ – sappiādīsu bhesajjesu rājarājamahāmattā sappissa tāva kumbhasatampi kumbhasahassampi vihāraṃ pesenti, ghaṇṭiṃ paharitvā therāsanato paṭṭhāya gahitabhājanaṃ pūretvā dātabbaṃ , piṇḍapātikānampi vaṭṭati. Sace alasajātikā mahātherā pacchā āgacchanti, ‘‘bhante, vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ.
病因施食方面，则是如药物般提供诸多物品，如统治阶级大官也会给药物，容纳药物的器皿多达上百、乃至上千，送达寺院，为比库供养。夜深时，持钟击打通知，长老们端坐门口接收，装满器皿后供养，比库亦同受用。若是年轻长老晚归，若言“已供养二十年，可超越你们”，不可理会，应予以适当的住处，待其供养结束后，再给予住持之供养。
‘‘Asukavihāre bahu sappi uppanna’’nti sutvā yojanantaravihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. ‘‘Bahiupacārasīmāya ṭhitānaṃ dethā’’ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe pacchā āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ. Upacārasīmaṃ pavisitvā yattha katthaci dinnaṃ hoti, sabbasannipātaṭṭhāneyeva bhājetabbaṃ.
听闻“病舍中药多”，比库们从几里外的寺院赶来，由距供处近处，分工守护，供以药物。对于没有到期的，比库们于入口处接受供养。对于居于外围、临时者，不应予以供养。若入境者单独居住于自己住处或室内，即构成增广的寺界，故应供养。对于伞调，待其供养，仍须给予，若住处晋升到较高级别，需留部分供养给远来者。入门寺界后，凡在合众所在均当分给相应份量。
Yasmiṃ vihāre dasa bhikkhū, daseva ca sappikumbhā diyyanti, ekekakumbhavaseneva bhājetabbaṃ. Eko sappikumbho hoti, dasa bhikkhūhi bhājetvā gahetabbaṃ. Sace yathāṭhitaṃyeva ‘‘amhākaṃ pāpuṇātī’’ti gaṇhanti, duggahitaṃ; gatagataṭṭhāne saṅghikameva hoti. Kumbhaṃ pana āvajjetvā thālake thokaṃ sappiṃ katvā ‘‘idaṃ mahātherassa pāpuṇāti, avasesaṃ amhākaṃ pāpuṇātī’’ti vatvā tampi kumbheyeva ākiritvā yathicchitaṃ gahetvā gantuṃ vaṭṭati. Sace thinaṃ sappi hoti, lekhaṃ katvā ‘‘lekhato parabhāgo mahātherassa pāpuṇāti, avasesaṃ amhāka’’nti gahitampi suggahitaṃ, vuttaparicchedato ūnādhikesupi bhikkhūsu ca sappikumbhesu ca etenevupāyena bhājetabbaṃ.
一家寺院中若有十名比库，供十器药器，应逐器分配。亦即一个药器由十名比库共同分享。若有人自称“此信我得”，则不善，因各自处所不同，为集体所有。将药器打开，瓶口割去顶盖，分割药膏，并言“此为长老之用，其余是我等之用”，置入医药器皿中由各自拿取分食。若为药膏，则题字表明“此批余下部分归长老，其余归我等”，施食时亦采用此类方法分配，且对少数及多数比库和药器皆适用此等分法。
Sace paneko bhikkhu, ekopi kumbho hoti, ghaṇṭiṃ paharitvā ‘‘ayaṃ mayhaṃ pāpuṇātī’’tipi gahetuṃ vaṭṭati. ‘‘Ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo’’ti evaṃ thokaṃ thokampi pāpetuṃ vaṭṭati. Esa nayo navanītādīsupi. Yasmiṃ pana vippasanne tilatelādimhi lekhā na santiṭṭhati, taṃ uddharitvā bhājetabbaṃ. Siṅgiveramaricādibhesajjampi avasesapattathālakādisamaṇaparikkhāropi sabbo vuttānurūpeneva nayena suṭṭhu sallakkhetvā bhājetabboti.
如果一众比库中，只有一个瓶子，用瓶盖敲击时，说“这是我的所得”，可以这样分别持有。“这是我的第一部分”，“这是我的第二部分”，依此分别领取一分份额。这种分法乃至适用于奶油等品。若在清净的黄蜡等物上没有痕迹，则应将其取出后分割。对于狮子胡椒、米利劫等药物，或余剩的颅骨、僧侣装束等，也应依所述方法正确标记而分配。
Pāḷiṃ aṭṭhakathañceva, oloketvā vicakkhaṇo;
观察巴利注疏，明了智者如是解说；
Saṅghike paccaye evaṃ, appamattova bhājayeti.
依众僧条件，如此不放逸地分割分配。
Iti sabbākārena paccayabhājanīyakathā niṭṭhitā. · 如是，以一切方式，缘之分配说已毕。
Sammannitvā ṭhapitayāgubhājakādīhi bhājanīyaṭṭhānaṃ āgatamanussānaṃ anāpucchitvāva upaḍḍhabhāgo dātabbo, asammatehi pana apaloketvā dātabbo. Sammatena appamattakavissajjanakena bhikkhunā cīvarakammaṃ karontassa ‘‘sūciṃ dehī’’ti vadato ekā dīghā, ekā rassāti dve sūciyo dātabbā. ‘‘Avibhattaṃ saṅghikaṃ bhaṇḍa’’nti pucchitabbakiccaṃ natthi. Pipphalakatthikassa eko pipphalako, addhānakantāraṃ paṭipajjitukāmassa upāhanayugaḷaṃ, kāyabandhanatthikassa kāyabandhanaṃ, ‘‘aṃsabaddhako me jiṇṇo’’ti āgatassa aṃsabaddhako, parissāvanatthikassa parissāvanaṃ dātabbaṃ. Dhammakaraṇatthikassa dhammakaraṇo. Sace paṭako na hoti, dhammakaraṇo paṭakena saddhiṃ dātabbo. ‘‘Āgantukapaṭṭaṃ āropessāmī’’ti yācantassa kusiyā ca aḍḍhakusiyā ca pahonakaṃ dātabbaṃ. ‘‘Maṇḍalaṃ nappahotī’’ti āgatassa maṇḍalaṃ ekaṃ dātabbaṃ, aḍḍhamaṇḍalāni dve dātabbāni. Dve maṇḍalāni yācantassa na dātabbāni. Anuvātaparibhaṇḍatthikassa ekassa cīvarassa pahonakaṃ dātabbaṃ. Sappinavanītādiatthikassa gilānassa ekaṃ bhesajjaṃ nāḷimattaṃ katvā tato tatiyakoṭṭhāso dātabbo. Evaṃ tīṇi divasāni datvā nāḷiyā paripuṇṇāya catutthadivasato paṭṭhāya saṅghaṃ pucchitvā dātabbaṃ. Guḷapiṇḍepi ekadivasaṃ tatiyabhāgo dātabbo. Evaṃ tīhi divasehi niṭṭhite piṇḍe tato paraṃ saṅghaṃ pucchitvā dātabbaṃ. Sesaṃ sabbattha uttānamevāti.
当正确集合摆放的布施物及供养品送到时，未经询问而由比库平均分配；不正当之物则应先察看后分配。正确地行使抉择的比库，在施衣任务中称“给出针线”，应供两种长针线。对于问询不出的“未破坏的僧团器皿”，不需理会。有一枚胡椒果用于调料者，是两枚胡椒组成的套装；有绑身用具者，应给与绑身；到来的比库若绑着筋索，应给他退筋索；保护者应给予保护用具；布施者当给予保护器具。若不是简单花包，布施者还应给出包裹。要求针线的，应给予一半针线和对应的一半针线。若说“坛场不存在”，应给一坛；两坛则给予两坛；求两坛者不可给。对于浇溶物器具应给予一件。患病需奶油等者，应先割出奶油量，继而给予第三部分。如此三日赐药，奶油满后第四天应询问僧团后给予。必须的三日食饭时，应再予第三部分。三日献完后，再访僧团给予。剩余一切皆以最高名义处分。
Pakkhikabhattādikathā niṭṭhitā. · 半月食等说已毕。
Senāsanakkhandhakavaṇṇanā niṭṭhitā. · 住所篇集注释已毕。