8. Vattakkhandhakaṃ · 8. 行仪篇义注
8. Vattakkhandhakaṃ8. 行仪篇集
Āgantukavattakathā客比库行仪
§357
357. Vattakkhandhake idāni ārāmaṃ pavisissāmīti iminā upacārasīmasamīpaṃ dasseti; tasmā upacārasīmaṃ patvā upāhanāomuñcanādi sabbaṃ kātabbaṃ. Gahetvāti upāhanadaṇḍakena gahetvā. Paṭikkamantīti sannipatanti. Vissajjetabbanti pattharitabbaṃ. Gocaro pucchitabboti ‘‘gocaragāmo āsanne udāhu dūre, kālasseva piṇḍāya caritabbaṃ udāhu divā’’ti evaṃ bhikkhācāro pucchitabbo. Agocaro nāma micchādiṭṭhikānaṃ vā gāmo paricchinnabhikkho vā gāmo; yattha ekassa vā dvinnaṃ vā bhikkhā diyyati, sopi pucchitabbo. Pānīyaṃ pucchitabbanti ‘‘kiṃ imissā pokkharaṇiyā pānīyaṃyeva pivanti, nahānādiparibhogampi karontī’’ti evaṃ pānīyañceva paribhojanīyañca pucchitabbaṃ. Kesuci ṭhānesu vāḷamigā vā amanussā vā honti, tasmā ‘‘kaṃ kālaṃ pavisitabbaṃ, kaṃ kālaṃ nikkhamitabba’’nti pucchitabbaṃ.
357. 关于戒律章节中，如今要进入寺院，应当清楚知晓此处正是入寺的边界；因此，一旦越过该边界，就要断绝所有的来往和交流。所谓“携带”，是指持带戒杖；“回避”，是指聚集起来避开；“放下”，是指应当放下和放弃。对牧野之地须要发问曰：“附近有可供放牧之地吗？在远处是否也可辄行乞食？”因比库的行止须问验此义。所谓“不具足牧场”，是指有邪见之人或方外隐士的村落；或给予一人或两人比库供养的村落，也应当查问。对饮用水，应当问询：“这里的池塘水可饮用吗？是否也用于洗浴等？”同样应问清饮水与食物。某些地方有野猪、野象或非人类住居，应当问：“何时可进、何时应出？”
Bahi ṭhitenāti bahi nikkhamantassa ahino vā amanussassa vā maggaṃ datvā ṭhitena nilloketabbo. Sace ussahati sodhetabboti yadi sakkoti, sabbo vihāro sodhetabbo. Asakkontena attano vasanokāso jaggitabbo. Sabbaṃ sodhetuṃ sakkontassa pana dassite vihārasodhanavatte vinicchayo mahākhandhake vuttanayeneva veditabbo.
所谓外出，是指白天或非人时节出行。若出门者有秽，需教其清除；若有能力，应当整顿一切住所。如果自己无能力，则应请人迁移其居地。能者需彻底清理住所，而清理时机应依大戒律章节所述标准加以判断。
Āgantukavattakathā niṭṭhitā. · 客比库行仪已毕。
Āvāsikavattakathā住处比库行仪
§359
359. Āvāsikavatte – āsanaṃ paññapetabbanti evamādi sabbaṃ vuḍḍhatare āgate cīvarakammaṃ vā navakammaṃ vā ṭhapetvāpi kātabbaṃ. Cetiyaṅgaṇaṃ sammajjantena sammajjaniṃ nikkhipitvā tassa vattaṃ kātuṃ ārabhitabbaṃ. Paṇḍito hi āgantuko ‘‘sammajjāhi tāva cetiyaṅgaṇa’’nti vakkhati. Gilānabhesajjaṃ karontena pana sace nātiāturo gilāno hoti, bhesajjaṃ akatvā vattameva kātabbaṃ. Mahāgilānassa pana bhesajjameva kātabbaṃ. Paṇḍito hi āgantuko ‘‘karohi tāva bhesajja’’nti vakkhati. Pānīyena pucchantena sace sakiṃ ānītaṃ pānīyaṃ sabbaṃ pivati , ‘‘puna ānemī’’ti pucchitabboyeva. Apica bījanenapi bījitabbo, bījantena sakiṃ pādapiṭṭhiyaṃ bījitvā sakiṃ majjhe sakiṃ sīse bījitabbaṃ, ‘‘alaṃ hotū’’ti vuttena tato mandataraṃ bījitabbaṃ. Puna ‘‘ala’’nti vuttena tato mandataraṃ bījitabbaṃ. Tatiyavāraṃ vuttena bījanī ṭhapetabbā. Pādāpissa dhovitabbā, dhovitvā sace attano telaṃ atthi, tena makkhetabbā. No ce atthi, tassa santakena makkhetabbā. Upāhanāpuñchanaṃ pana attano rucivasena kātabbaṃ. Teneva hettha ‘‘sace ussahatī’’ti vuttaṃ. Tasmā upāhanā apuñchantassāpi anāpatti. ‘‘Kattha mayhaṃ senāsanaṃ pāpuṇātī’’ti pucchitena senāsanaṃ paññapetabbaṃ, ‘‘etaṃ tumhākaṃ senāsanaṃ pāpuṇātī’’ti evaṃ ācikkhitabbanti attho. Papphoṭetvā hi pattharituṃ pana vaṭṭatiyeva.
359. 在住处阶段——应当安排座位等一切事宜。即使年长来客安置衣物、行李也应完成。凡到寺院供养者，应将供养妥善安置好。聪明的外来者会说，要心怀恭敬地布置供养处。虽病者需治疗，如果不过度劳累，可避免就医，但若为重病，务必按时用药。聪明外人常言“请服药吧”。如有人带来饮料，则会饮尽，并应请求续饮。如果播种，也应播种脚或腿部、身体中心和头部处，若说“不要”，则改种较低处。再次如说“不要”，则又改种较低处。第三次说“不要”，则应完成种植。脚部应清洗，若有油脂，应涂抹香膏；若无，则用砂土抹。衣服上贴的针应由自己喜好去除。基于此，若有所进取，穿破旧衣却无过失。若被问及“我该何处安置营帐”，应安排对应处所，并适当告知“这是你们的营帐”。如被破坏，要及时修补。
Navakassa vatte – pānīyaṃ ācikkhitabbanti ‘‘etaṃ pānīyaṃ gahetvā pivāhī’’ti ācikkhitabbaṃ. Paribhojanīyepi eseva nayo. Sesaṃ purimasadisameva. Mahāāvāsepi attano santikaṃ sampattassa āgantukassa vattaṃ akātuṃ na labhati.
在新住处阶段，应指示“请用此饮料饮用”，对食物也应同样告知，其余与前述住处相同。即使是大住处，也不易让外来者随意安置营帐。
Āvāsikavattakathā niṭṭhitā. · 住处比库行仪已毕。
Gamikavattakathā行路比库行仪
§360
360. Gamikavattesu dārubhaṇḍanti senāsanakkhandhake vuttaṃ mañcapīṭhādi. Mattikābhaṇḍampi rajanabhājanādi sabbaṃ tattha vuttappabhedameva. Taṃ sabbaṃ aggisālāya vā aññatarasmiṃ vā guttaṭṭhāne paṭisāmetvā gantabbaṃ. Anovassake pabbhārepi ṭhapetuṃ vaṭṭati. Senāsanaṃ āpucchitabbanti ettha yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ, yattha upacikā nārohanti, taṃ anāpucchantassāpi anāpatti. Catūsu pāsāṇakesūtiādi upacikānaṃ uppattiṭṭhāne paṇṇasālādisenāsane kattabbākāradassanatthaṃ vuttaṃ. Appeva nāma aṅgānipi seseyyunti ayaṃ ajjhokāse ṭhapitamhi ānisaṃso. Ovassakagehe pana tiṇesu ca mattikāpiṇḍesu ca upari patantesu mañcapīṭhānaṃ aṅgānipi vinassanti.
360. 行者住处方面，有关于木制器具和劳作工具的规定，如床和床板等。泥土器皿及泥饭器的规定也是在此章节中述及。所有这些器物均应储放于火舍或其他安全处。也可在雨季前放置。若被问及营帐床榻或石座是否安置妥当，只要下属未攀登，即使未经通报也无过失。石座的四脚部位，以及相关附属物在芽菜舍营帐区应安置适当形制，如此便于管理。这些脚部附属物在本季度下落后会损坏。草席或泥土饭器上掉落物会使床榻及脚部附属物受损。
Gamikavattakathā niṭṭhitā. · 行路义务之论述已毕。
Anumodanavattakathā随喜义务之论述
§362
362. Anumodanavatthusmiṃ iddhaṃ ahosīti sampannaṃ ahosi. Catūhi pañcahīti saṅghattherena anumodanatthāya nisinne heṭṭhā paṭipāṭiyā catūhi nisīditabbaṃ. Anuthere nisinne mahātherena ca heṭṭhā ca tīhi nisīditabbaṃ. Pañcame nisinne upari catūhi nisīditabbaṃ. Saṅghattherena heṭṭhā daharabhikkhusmiṃ ajjhiṭṭhepi saṅghattherato paṭṭhāya catūhi nisīditabbameva. Sace pana anumodako bhikkhu ‘‘gacchatha bhante, āgametabbakiccaṃ natthī’’ti vadati, gantuṃ vaṭṭati. Mahātherena ‘‘gacchāma āvuso’’ti vutte ‘‘gacchathā’’ti vadati, evampi vaṭṭati. ‘‘Bahigāme āgamessāmā’’ti ābhogaṃ katvāpi bahigāmaṃ gantvā attano nissitake ‘‘tumhe tassa āgamanaṃ āgamethā’’ti vatvāpi gantuṃ vaṭṭatiyeva. Sace pana manussā attano rucikena ekena anumodanaṃ kārenti, neva tassa anumodato āpatti, na mahātherassa bhāro hoti. Upanisinnakathāyameva hi manussesu kathāpentesu mahāthero āpucchitabbo, mahātherena ca anumodanāya ajjhiṭṭhova āgametabboti idamettha lakkhaṇaṃ. Vaccitoti sañjātavacco; vaccapīḷitoti adhippāyo.
362. 在欢迎礼仪环节，若举行祝贺，则称其盛大完备。由四五人组成长老团，为祝贺而坐，依次坐下。长老中有主位者与次位者，应分别按序坐好。第五人则坐于上位者之上。有时在长老聚集处，年轻比库也需备座。若祝贺比库欲告知“尊者请前去，没需等你”，则允许前往。长老说“我们一同前往，朋友”，则可以离开。即使承诺“我们将下乡出行”，也应前往并告知下乡后宿处“你们应期待他的到来”。若有人仅以个人喜好款待，则无过失，对长老也无不敬。长老在与人言谈时仍需审慎，坐于主位且为祝贺者，必须准时前去，此为标志。"Vaccito"为已生言辞，"Vaccapīḷito"乃用意牵引。
Anumodanavattakathā niṭṭhitā. · 随喜义务之论述已毕。
Bhattaggavattakathā食堂义务之论述
§364
364. Bhattaggavatte ‘‘antogāmo vā hotu vihāro vā, manussānaṃ parivesanaṭṭhānaṃ gacchantena cīvaraṃ pārupitvā kāyabandhanaṃ bandhanameva vaṭṭatī’’ti aṭṭhakathāsu vuttaṃ. Na there bhikkhū anupakhajjāti there bhikkhū atiallīyitvā na nisīditabbaṃ. Sace mahātherassa nisinnāsanena samakaṃ āsanaṃ hoti, bahūsu āsanesu sati ekaṃ dve āsanāni ṭhapetvā nisīditabbaṃ. Bhikkhū gaṇetvā paññattāsanesu anisīditvā mahātherena nisīdāti vuttena nisīditabbaṃ. No ce mahāthero vadati, ‘‘idaṃ, bhante, āsanaṃ ucca’’nti vattabbaṃ. ‘‘Nisīdā’’ti vutte nisīditabbaṃ. Sace pana evaṃ āpucchitepi na vadati, nisīdantassa anāpatti; mahātherasseva āpatti. Navako hi evarūpe āsane anāpucchā nisīdanto āpajjati, thero āpucchite ananujānanto. Na saṅghāṭiṃ ottharitvāti na saṅghāṭiṃ avattharitvā nisīditabbaṃ.
关于巴塔嘎瓦特比库，有言曰：『即便是狭窄之处或小居室，既为众人聚集之所，若有比库前去，必披袈裟，束布缠身，缠绕身带，则此布带独具约束之用。』此说出于注疏。长老比库不可擅自迁移他处，比库因私自离席不应起立坐下。若有与长老所坐座位相等的座席，则在多座中，须设置一两座以供坐处。比库们约定，若在指定座位上不坐，则应让长老坐。若长老言『此座过高』，则应告知他坐下。若这样问之亦不答，则坐者无过，唯长老有过。新来者若无询问即坐此类座位生过错，若向长老询问而未得许可也犯戒。不得将袈裟掀起坐下，也不得将袈裟往下垂后坐。
Ubhohihatthehīti pattadhovanaudakaṃ sandhāya vuttaṃ. Dakkhiṇodakaṃ pana purato ādhārake pattaṃ ṭhapetvā gahetabbaṃ. Sādhukanti udakasaddaṃ akarontena.
关于双手持物，出于洁净水之用而作。右手持水时，应将水盘放于前方的支架上，再取用。此为善法，乃不发出水声之意。
Sūpassa okāsoti yathā sūpassa okāso hoti; evaṃ mattāya odano gaṇhitabboti attho. Samakaṃ sampādehīti idaṃ na kevalaṃ sappiādīsuyeva odanepi vattabbaṃ. Sappiādīsu pana yaṃ appaṃ hoti ekassa vā dvinnaṃ vā anurūpakaṃ, taṃ sabbesaṃ samakaṃ sampādehīti vutte manussānaṃ vihasā hoti, tasmā tādisaṃ sakiṃ vā dvikkhattuṃ vā gahetvā sesaṃ na gahetabbaṃ.
所谓煮饭之锅口，正如锅口之形，意旨此处所说，应以适量煮饭为宜。『适当准备』不仅论及米及厨物等饭食，亦包括煮饭之锅口。米及厨物中，如有一二适量者，谓之『适当准备』。由于此乃众人争相拥用之物，故不可一次取多，仅得相称地取有余不足者。
Na tāva therena bhuñjitabbanti idaṃ yaṃ paricchinnabhikkhukaṃ bhattaggaṃ, yattha manussā sabbesaṃ pāpetvā dātukāmā honti, taṃ sandhāya vuttaṃ. Yaṃ pana mahābhattaggaṃ hoti, yattha ekasmiṃ padese bhuñjanti, ekasmiṃ padese udakaṃ diyyati, tattha yathāsukhaṃ bhuñjitabbaṃ.
关于长老比库不得享用之食物，指的是分割成份之饭食，众人皆致力贪欲而想互相给予之物，此种情况适用。至于盛大的饭食，若设在某处，众人食用于同一处，亦可于该处饮水，任选其所欲而食用。
Na tāva udakanti idaṃ hatthadhovanaudakaṃ sandhāya vuttaṃ. Antarā pipāsitena pana gale vilaggāmisena vā pānīyaṃ pivitvā hatthā na dhovitabbā. Sace manussā ‘‘dhovatha bhante pattañca hatthe cā’’ti vadanti, bhikkhū vā ‘‘tumhe udakaṃ gaṇhathā’’ti vadanti, vaṭṭati.
此处指洗手水，乃取自手水盘之水。口渴或行路之人饮用饮料后，不应以手洗水。若有人言『请洗手并取水盘』，或比库言『你们请拿水』，则应遵从。
Nivattantenāti bhattaggato uṭṭhāya nivattantena saṅghena evaṃ nivattitabbanti dasseti. Kathaṃ? ‘‘Navakehī’’ti sabbaṃ daṭṭhabbaṃ. Sambādhesu hi gharesu mahātherānaṃ nikkhamanokāso na hoti, tasmā evaṃ vuttaṃ. Evaṃ nivattantehi pana navakehi gehadvāre ṭhatvā theresu nikkhantesu paṭipāṭiyā gantabbaṃ. Sace pana mahātherā dhure nisinnā honti, navakā antogehe , therāsanato paṭṭhāya paṭipāṭiyā eva nikkhamitabbaṃ. Kāyena kāyaṃ aghaṭṭentena yathā antarena manussā gantuṃ sakkonti, evaṃ viraḷāya paṭipāṭiyā gantabbaṃ.
『返回时』意谓比库吃饱后起身返回，须依照僧团规矩实行。如何实行？『新出家众』须悉知。实由众多在家屋宅，长老们不便外出，因此说法如此。正因如此，新比库当站于厮舍门口，按所规矩陪同长老出外。若长老坐得偏僻，新众当进屋，替代长老座位依规矩进出。身体抵触身体如日常相随，人亦可同行，故宜循序渐进依规保护彼此随行。
Bhattaggavattakathā niṭṭhitā. · 食堂义务之论述已毕。
Piṇḍacārikavattakathā乞食义务之论述
§366
366. Piṇḍacārikavatte – kammaṃ vā nikkhipatīti kappāsaṃ vā suppaṃ vā musalaṃ vā yaṃ gahetvā kammaṃ karonti, ṭhitā vā nisinnā vā honti, taṃ nikkhipati . Na ca bhikkhādāyikāyāti itthī vā hotu puriso vā, bhikkhādānasamaye mukhaṃ na ulloketabbaṃ.
366. 乞食行者执着业业者——拿着棉花或布匹，或杵，作业时，不论站立或坐着，皆谓之投掷业。且不论男女于乞食时，不当向他人面前仰视。
Piṇḍacārikavattakathā niṭṭhitā. · 乞食行者义务之论述已毕。
Āraññikavattakathā林野住者义务之论述
§368
368. Āraññikavatte – senāsanā otaritabbanti vasanaṭṭhānato nikkhamitabbaṃ.
368. 林中行者修行者——应当从住所起身，离开睡眠之处。
Pattaṃ thavikāya pakkhipitvāti ettha sace bahigāme udakaṃ natthi, antogāmeyeva bhattakiccaṃ katvā atha bahigāme atthi, bahigāme bhattakiccaṃ katvā patto dhovitvā vodako katvā thavikāya pakkhipitabbo.
关于将食器置于供养处，若乡外无水，乡内先行用膳后，始至乡外，先于乡外用膳，然后将食器洗净，以水浇洒后置于供养处。
Paribhojanīyaṃ upaṭṭhāpetabbanti sace bhājanāni nappahonti, pānīyameva paribhojanīyampi katvā upaṭṭhāpetabbaṃ. Bhājanaṃ alabhantena veḷunāḷikāyapi upaṭṭhāpetabbaṃ. Tampi alabhantassa yathā samīpe udakaāvāṭo hoti, evaṃ kātabbaṃ. Araṇisahite sati aggiṃ akātumpi vaṭṭati . Yathā ca āraññikassa, evaṃ kantārappaṭipannassāpi araṇisahitaṃ icchitabbaṃ. Gaṇavāsino pana tena vināpi vaṭṭati. Nakkhattāneva nakkhattapadāni.
若无食物可供养，应当以饮水代之。即使无食物，亦应以草茎供养，且须如近处有水床般对待。离柴火有火亦会燃烧。行林修者即使进入森林，亦应备有柴火。聚居者即使无此物亦可，若为星宿，则须依照星宿的位置。
Āraññikavattakathā niṭṭhitā. · 林野住者义务之论述已毕。
Senāsanavattakathā住所义务之论述
§369
369. Senāsanavatte – dvāraṃ nāma yasmā mahāvaḷañjaṃ, tasmā tattha āpucchanakiccaṃ natthi, sesāni pana uddesadānādīni āpucchitvāva kātabbāni. Devasikampi āpucchituṃ vaṭṭati. Athāpi ‘‘bhante āpucchitameva hotū’’ti vutte vuḍḍhataro ‘‘sādhū’’ti sampaṭicchati, sayameva vā ‘‘tvaṃ yathāsukhaṃ viharāhī’’ti vadati; evampi vaṭṭati. Sabhāgassa vissāsenāpi vaṭṭatiyeva. Yena vuḍḍho tena parivattitabbanti vuḍḍhābhimukhena parivattitabbaṃ. Bhojanasālādīsupi evameva paṭipajjitabbaṃ.
369. 在宿处修行者——门之意为大门或屏障，故无须瞻仰其他门径，但剩余之处须详细查看，应当如此。亦可向天人请求允许。即便说“尊者，只是问询”，年长者赞同后，即可自由往来，其语如“你随意安住”等，皆属可行。亦如会议厅之恭敬礼仪。对尊长须尊敬回避，由年长者转身，行必由其前。饮食厅亦须如是遵行。
Senāsanavattakathā niṭṭhitā. · 住所义务之论述已毕。
Jantāgharavattādikathā浴室义务等之论述
§371
371. Jantāgharavatte – paribhaṇḍanti bahijagati.
371. 居人房舍修行者——在外出行时，尽量避免在他人世界中招致轻慢。
§373
373. Ācamanavatthusmiṃ – sati udaketi ettha sace udakaṃ atthi, paṭicchannaṭṭhānaṃ pana natthi, bhājanena nīharitvā ācamitabbaṃ. Bhājane asati pattena nīharitabbaṃ. Pattepi asati asantaṃ nāma hoti. ‘‘Idaṃ ativivaṭaṃ purato aññaṃ udakaṃ bhavissatī’’ti gatassa udakaṃ alabhantasseva bhikkhācāravelā hoti, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ, bhuñjitumpi anumodanampi kātuṃ vaṭṭati. Āgatapaṭipāṭiyāti vaccakuṭiyaṃ passāvaṭṭhāne nhānatittheti tīsupi āgatapaṭipāṭiyeva pamāṇaṃ.
373. 关于净水仪式法门中的喝水，所谓“意念水”是指这里如果有水而没有覆盖之处，应将之用盛器盛取后饮用。若没有盛器，则应用叶片等器物将水舀起后饮用。若连叶片也没有，则这种情况称为“不完备”。在前方有非常多别的水时，不得饮用该水。修行人若遇此情形，方才是受持比库戒法之时，应当用木器或其他物件舀水后饮用，且饮水后应作许可确认。所谓“到来的规矩”，即指清净处洗浴以示分隔，住处为止净法与到来规矩的标准。
§374
374. Vaccakuṭivatte – na dantakaṭṭhaṃ khādantenāti ayaṃ vaccakuṭiyāpi avaccakuṭiyāpi sabbattheva paṭikkhepo. Na pharusena kaṭṭhenāti phālitakaṭṭhena vā kharena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā na avalekhitabbaṃ. Avalekhanakaṭṭhaṃ pana aggahetvā paviṭṭhassa āpatti natthi.
374. 关于净水法中的器具，禁止用曾用于咀嚼的木器，因为净水法中无论是用来盛水的杯盘，还是用来舀水的器具，都不可污染。亦不可使用有裂痕、有木刺、有钉子、有尖棱、或用锉刀锉过、或用石器磨过的器具。只有那种未经破损且未被污染的器具，才不会犯戒律的过失。
Na ācamanasarāvaketi sabbasādhāraṇaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Tatra hi aññe aññe āgacchanti, tasmā udakaṃ na sesetabbaṃ. Yaṃ pana saṅghikepi vihāre ekadese nibaddhagamanatthāya kataṃ ṭhānaṃ hoti puggalikaṭṭhānaṃ vā, tasmiṃ vaṭṭati. Virecanaṃ pivitvā punappunaṃ pavisantassāpi vaṭṭatiyeva.
没有专门谈及饮水时流出的唾液，这属于一般性的清净场所应遵守的原则。因为众人会陆续来此饮水，故不应浪费水资源。若在僧伽同住的场所设有专门的喝水处，或者有固定摆设供多人饮用，即便反复吐净和饮用，亦被允许。
Ūhatāti ūhaditā; bahi vaccamakkhitāti attho. Dhovitabbāti udakaṃ āharitvā dhovitabbā. Udakaṃ atthi, bhājanaṃ natthi, asantaṃ nāma hoti. Bhājanaṃ atthi, udakaṃ natthi, etampi asantaṃ. Ubhaye pana asati asantameva, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ. Sesaṃ sabbattha uttānamevāti.
“舀取”是指将水用器具取出；“浸泡在外器”意谓外露水源。所谓“应洗净”，就是将水取出后应当清洗。若存在水无饮用器具，则称为不完备；具备器具但无水，也称为不完备。若缺少水和饮用器具二者，亦为不完备，应当用器具舀取，或用木器等物舀取后饮用。剩余水皆应高举使用，表示对净水的尊重。
Jantāgharavattādikathā niṭṭhitā. · 浴室行仪等之论述已毕。
Vattakkhandhakavaṇṇanā niṭṭhitā. · 行仪篇集之注释已毕。