20. Paṭiggahaṇavinicchayakathā · 20. 接受抉择论
20. Paṭiggahaṇavinicchayakathā20. 受持决择论
§104
104.Khādanīyādipaṭiggāhoti ajjhoharitabbassa yassa kassaci khādanīyassa vā bhojanīyassa vā paṭiggahaṇaṃ. Tatrāyaṃ vinicchayo – pañcahi aṅgehi paṭiggahaṇaṃ ruhati, thāmamajjhimassa purisassa uccāraṇamattaṃ hoti, hatthapāso paññāyati, abhihāro paññāyati, devo vā manusso vā tiracchānagato vā kāyena kāyapaṭibaddhena nissaggiyena vā deti, tañce bhikkhu kāyena vā kāyapaṭibaddhena vā paṭiggaṇhāti. Evaṃ pañcahaṅgehi paṭiggahaṇaṃ ruhati.
104. 关于持取食物等物，持取即指今当收取的任何食物或饮食。此中区分如下：持取分为五个部分，位于人的身体中央，声音部分属其中，双臂如智慧，口舌如言语，无论是天人、众生或三界众生，皆以身体或与身体相连之物将其交予比库，比库也以身体或身体所连之物接取。如此便依五个部分收取。
Tattha ṭhitanisinnanipannānaṃ vasena evaṃ hatthapāso veditabbo – sace bhikkhu nisinno hoti, āsanassa pacchimantato paṭṭhāya, sace ṭhito, paṇhiantato paṭṭhāya, sace nipanno, yena passena nipanno, tassa pārimantato paṭṭhāya, dāyakassa nisinnassa vā ṭhitassa vā nipannassa vā ṭhapetvā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena paricchinditvā aḍḍhateyyahattho hatthapāso nāma.
其持取的标志，即已立或坐或跪下之时，持捕之具称为“手锁”，若比库坐着，背靠座位后侧，若站立，背靠墙壁，若跪伏，则以所跪之物为背，持捕者置于其旁或旁侧，手伸展与近旁之物相接，此所接触之处即为“手锁”。
Sace pana dāyakapaṭiggāhakesu eko ākāse hoti, eko bhūmiyaṃ, bhūmaṭṭhassa ca sīsena, ākāsaṭṭhassa ca ṭhapetvā dātuṃ vā gahetuṃ vā pasāritahatthaṃ yaṃ āsannataraṃ aṅgaṃ, tassa orimantena hatthapāsapamāṇaṃ paricchinditabbaṃ. Sacepi eko kūpe hoti, eko kūpataṭe, eko vā pana rukkhe, eko pathaviyaṃ, vuttanayeneva hatthapāsapamāṇaṃ paricchinditabbaṃ. Evarūpe hatthapāse ṭhatvā sacepi pakkhī mukhatuṇḍakena vā hatthī vā soṇḍāya gahetvā pupphaṃ vā phalaṃ vā deti, paṭiggahaṇaṃ ruhati. Sace pana aḍḍhaṭṭhamaratanassapi hatthino khandhe nisinno tena soṇḍāya dīyamānaṃ gaṇhāti, vaṭṭatiyeva. Hatthādīsu yena kenaci sarīrāvayavena antamaso pādaṅguliyāpi dīyamānaṃ kāyena dinnaṃ nāma hoti. Paṭiggahaṇepi eseva nayo. Yena kenaci hi sarīrāvayavena gahitaṃ kāyena gahitameva hoti. Sacepi natthukaraṇiyaṃ dīyamānaṃ nāsāpuṭena akallako vā mukhena paṭiggaṇhāti, ābhogameva hettha pamāṇaṃ.
若持取者中有一个在空中，有一个在地上，分别以头与空地接触、以手伸展取物，均应视为“手锁”分界。若一个在井中，一个井边，或一在树上，一在地面，亦依此类推判定“手锁”。若手中持鸟喙、象鼻或象尾，并献花果等物，皆视为持取。若使用身上某部分如猴尾包覆手上的物体，将之取下，视作持取。所谓“持取”是以身体或身体连物将所取实物抓取。不用嘴鼻或唇舌等轻触持取，不构成持取。
§105
105. Kaṭacchuādīsu pana yena kenaci upakaraṇena dinnaṃ kāyapaṭibaddhena dinnaṃ nāma hoti. Paṭiggahaṇepi eseva nayo. Yena kenaci hi sarīrasambaddhena pattathālakādinā gahitaṃ kāyapaṭibaddhena gahitameva hoti. Kāyato pana kāyapaṭibaddhato ca mocetvā hatthapāse ṭhitassa kāye vā kāyapaṭibaddhe vā pātiyamānampi nissaggiyena payogena dinnaṃ nāma hoti. Eko bahūni bhattabyañjanabhājanāni sīse katvā bhikkhussa santikaṃ āgantvā ṭhitakova ‘‘gaṇhathā’’ti vadati, na tāva abhihāro paññāyati, tasmā na gahetabbaṃ. Sace pana īsakampi onamati, bhikkhunā hatthaṃ pasāretvā heṭṭhimabhājanaṃ ekadesenapi sampaṭicchitabbaṃ. Ettāvatā sabbabhājanāni paṭiggahitāni honti. Tato paṭṭhāya oropetvā ugghāṭetvā vā yaṃ icchati, taṃ gahetuṃ vaṭṭati. Bhattapacchiādimhi pana ekabhājane vattabbameva natthi.
105. 若以刀剑等器械，由身体相连之物相继持取，亦视为持取。割断刀锋者身体之连物，仍视为以身体连物持取。若将身体所连之物放下或解放，若在手锁格处用作丢弃之用，亦算持取。若已切割多种饮食而对比库说“请持取”，此不算持取。若用杓子舀一勺饮食供比库斟酌，已届持取；由此全部饮食视为已被持取。放下杓柄后，随意取用其中食物，允为合理。饮食之中，必须分开食用，没有并坐食用之法。
Kājena bhattaṃ harantopi sace kājaṃ onametvā deti, vaṭṭati. Tiṃsahattho veṇu hoti, ekasmiṃ ante guḷakumbho baddho, ekasmiṃ sappikumbho, tañce paṭiggaṇhāti, sabbaṃ paṭiggahitameva. Ucchuyantadoṇito paggharantameva ‘‘rasaṃ gaṇhathā’’ti vadati, abhihāro na paññāyatīti na gahetabbo. Sace pana kasaṭaṃ chaḍḍetvā hatthena ussiñcitvā deti, vaṭṭati. Bahū pattā mañce vā pīṭhe vā kaṭasāre vā doṇiyaṃ vā phalake vā ṭhapitā honti, yattha ṭhitassa dāyako hatthapāse hoti, tattha ṭhatvā paṭiggahaṇasaññāya mañcādīni aṅguliyāpi phusitvā ṭhitena vā nisinnena vā nipannena vā yaṃ tesu pattesu dīyati, taṃ sabbaṃ paṭiggahitaṃ hoti. Sacepi ‘‘paṭiggahessāmī’’ti mañcādīni abhiruhitvā nisīdati, vaṭṭatiyeva.
若以手携带饭食，惟若用碗托着递送给他，亦视为持取。若三十根竹管中绑有磨砂瓶及清水瓶，则视为持取。若极大声喝令“请取其味”时，此为恶行不宜采纳。若弃去衣钵用手递送，亦视为持取。床榻垫褥多样置放处，若比库所立之处旁有托盘，视为持取。若以手指触及邪物床榻，坐卧其中，即视作持取。若自己说“我要持取”而坐上床榻亦可。
Pathaviyaṃ pana sacepi kucchiyā kucchiṃ āhacca ṭhitā honti, yaṃ yaṃ aṅguliyā vā sūciyā vā phusitvā nisinno hoti, tattha tattha dīyamānameva paṭiggahitaṃ hoti. Yattha katthaci mahākaṭasārahatthattharaṇādīsu ṭhapitapatte paṭiggahaṇaṃ na ruhatīti vuttaṃ, taṃ hatthapāsātikkamaṃ sandhāya vuttanti veditabbaṃ, hatthapāse pana sati yattha katthaci vaṭṭati aññatra tatthajātakā. Tatthajātake pana paduminipaṇṇe vā kiṃsukapaṇṇādimhi vā na vaṭṭati. Na hi taṃ kāyapaṭibaddhasaṅkhyaṃ gacchati. Yathā ca tatthajātake, evaṃ khāṇuke bandhitvā ṭhapitamañcādimhi asaṃhārime phalake vā pāsāṇe vā na ruhatiyeva. Tepi hi tatthajātakasaṅkhyupagā honti. Bhūmiyaṃ atthatesu sukhumesu tintiṇikādipaṇṇesu paṭiggahaṇaṃ na ruhati. Na hi tāni sandhāretuṃ samatthānīti. Mahantesu pana paduminipaṇṇādīsu ruhati. Sace hatthapāsaṃ atikkammaṭhito dīghadaṇḍakena uḷuṅkena deti, ‘‘āgantvā dehī’’ti vattabbo. Vacanaṃ asutvā vā anādiyitvā vā patte ākiratiyeva, puna paṭiggahetabbaṃ. Dūre ṭhatvā bhattapiṇḍaṃ khipantepi eseva nayo.
若立于地上，将木棍一段段取起而坐，指头或针头触及而坐，即视为持取。若某些地处诸如大片草席等无能持取之地，据说超越手锁测量应知，可视为持取。手锁之地往往有草叶等，不会涉及身体数量之测量。对草席等床榻诸物，不持取即可。若超出手锁处，且以长棍等膀胱粗大物执行“来吧！”之命令，若不遵时，即当收回持取。即使远处将饭团投掷，也视为持取。
§106
106. Sace pattathavikato nīhariyamāne patte rajanacuṇṇāni honti, sati udake dhovitabbo, asati rajanacuṇṇaṃ puñchitvā paṭiggahetvā vā piṇḍāya caritabbaṃ. Sace piṇḍāya carantassa patte rajaṃ patati, paṭiggahetvā bhikkhā gaṇhitabbā, appaṭiggahetvā gaṇhato vinayadukkaṭaṃ, taṃ pana puna paṭiggahetvā bhuñjato anāpatti. Sace pana ‘‘paṭiggahetvā dethā’’ti vutte vacanaṃ asutvā vā anādiyitvā vā bhikkhaṃ dentiyeva, vinayadukkaṭaṃ natthi, puna paṭiggahetvā aññā bhikkhā gahetabbā. Sace mahāvāto tato tato rajaṃ pāteti, na sakkā hoti bhikkhaṃ gahetuṃ, ‘‘anupasampannassa dassāmī’’ti suddhacittena ābhogaṃ katvā gaṇhituṃ vaṭṭati. Evaṃ piṇḍāya caritvā vihāraṃ vā āsanasālaṃ vā gantvā taṃ anupasampannassa datvā puna tena dinnaṃ vā tassa vissāsena vā paṭiggahetvā bhuñjituṃ vaṭṭati. Sace bhikkhācāre sarajaṃ pattaṃ bhikkhussa deti, so vattabbo ‘‘imaṃ paṭiggahetvā bhikkhaṃ vā gaṇheyyāsi paribhuñjeyyāsi vā’’ti, tena tathā kātabbaṃ. Sace rajaṃ upari uppilavati, kañjikaṃ pavāhetvā sesaṃ bhuñjitabbaṃ. Sace antopaviṭṭhaṃ hoti, paṭiggahetabbaṃ. Anupasampanne asati hatthato amocenteneva yattha anupasampanno atthi, tattha netvā paṭiggahetabbaṃ. Sukkhabhatte patitarajaṃ apanetvā bhuñjituṃ vaṭṭati. Sace atisukhumaṃ hoti, upari bhattena saddhiṃ apanetabbaṃ, paṭiggahetvā vā bhuñjitabbaṃ. Yāguṃ vā sūpaṃ vā purato ṭhapetvā āluḷentānaṃ bhājanato phusitāni uggantvā patte patanti, patto paṭiggahetabbo.
106. 若叶柄处受粘污时，叶子上颇有污垢，须以水洗涤；若不洁净，须拂去污垢后，接受用以盛食。若用食时，叶柄滴下污湿，则应取食施舍，若不取，则取用属犯戒罪，若反复取用则不犯罪。若有人说“取用了吧”，若听不见或不理睬，取施舍的饭食则无戒罪，但仍应取其他比库的施舍。若大风吹落污垢，则不能取食之，以清净心断除不净，可取食之。如此依教导法行为，往来处所或坐堂，若将食物授与不具合戒者，可再凭其信受，复取食之。若供施的叶子上附带污垢，应当说“你可以取用或食用此物”，应照此而行。若污垢粘连，须除去污垢后再食。若叶子卷曲，须取食。若叶子凹陷，应予接纳。若不具合戒者在手中未放下，且地上有则不可取，应跳过而行。干熟饭掉落污垢后仍可食用。若非常细嫩，应与饭一同取用或食用。若烹汤或羹饭先放置，会溢出或滴落，落入叶内时，叶子则可接受。
§107
107. Uḷuṅkena āharitvā dentānaṃ paṭhamataraṃ uḷuṅkato thevā patte patanti, supatitā, abhihaṭattā doso natthi. Sacepi carukena bhatte ākiriyamāne carukato masi vā chārikā vā patati, abhihaṭattā nevatthi doso. Anantarassa bhikkhuno dīyamānaṃ pattato uppatitvā itarassa patte patati, supatitaṃ. Paṭiggahitameva hi taṃ hoti. Sace jajjharisākhādiṃ phāletvā ekassa bhikkhuno dentānaṃ sākhato phusitāni aññassa patte patanti, patto paṭiggahetabbo, yassa pattassa upari phālenti, tassa patte patitesu dātukāmatāya abhihaṭattā doso natthi. Pāyāsassa pūretvā pattaṃ denti, uṇhattā heṭṭhā gahetuṃ na sakkoti, mukhavaṭṭiyāpi gahetuṃ vaṭṭati. Sace tathāpi na sakkoti, ādhārakena gahetabbo. Āsanasālāya pattaṃ gahetvā nisinno bhikkhu niddaṃ okkanto hoti, neva āhariyamānaṃ, na dīyamānaṃ jānāti, appaṭiggahitaṃ hoti. Sace pana ābhogaṃ katvā nisinno hoti, vaṭṭati. Sacepi so hatthena ādhārakaṃ muñcitvā pādena pelletvā niddāyati, vaṭṭatiyeva. Pādena ādhārakaṃ akkamitvā paṭiggaṇhantassa pana jāgarantassapi anādarapaṭiggahaṇaṃ hoti, tasmā na kattabbaṃ. Keci ‘‘evaṃ ādhārakena paṭiggahaṇaṃ kāyapaṭibaddhapaṭibaddhena paṭiggahaṇaṃ nāma hoti , tasmā na vaṭṭatī’’ti vadanti, taṃ vacanamattameva, atthato pana sabbampetaṃ kāyapaṭibaddhameva hoti. Kāyasaṃsaggepi cesa nayo dassito. Yampi bhikkhussa dīyamānaṃ patati, tampi sāmaṃ gahetvā paribhuñjituṃ vaṭṭati.
107. 用筷子取食时，筷子末端接触到的叶子即为第一接触的叶，若落得整齐，没有破损，即无过失。若用筷子取煮熟的腐坏食物时，有碳渣或灰末落下，但未破坏叶者，无过失。若比库夹取食物，夹带枝叶部分粘附他人的叶子上，已得叶子应被接受。并且叶子上有粘附枝叶，为方便让他人使用无过失。把粥盛满倒入叶中时，因热不能拿底部，但可拿边缘，边缘拿法正确。若仍不能拿，应以座具支撑。坐堂用叶子，若比库坐着睡着，既不取食又不夹食，即无犯戒。若端正坐着入坐后睡着，则无过失。若用手放下座具，用脚踢它睡着，也是可取容忍。若用脚挪动座具，尚有清醒者受持时，为不敬而不应如此。有人说“用座具取食，未执身法取食”，此说仅为言辞，实则等同执身法。用身体接触正如他法。若比库手中落食物，应同样取食并用。
Tatridaṃ suttaṃ –
这是相关的经文——
‘‘Anujānāmi, bhikkhave, yaṃ dīyamānaṃ patati, taṃ sāmaṃ gahetvā paribhuñjituṃ, pariccattaṃ taṃ, bhikkhave, dāyakehī’’ti (cūḷava. 273).
“比库们，我允许你们取用落下的食物，以此为正当供应，施予施主。”（小部 273）
Idañca pana suttaṃ neyyatthaṃ, tasmā evamettha adhippāyo veditabbo – yaṃ dīyamānaṃ dāyakassa hatthato parigaḷitvā suddhāya vā bhūmiyā paduminipaṇṇe vā vatthakaṭasārakādīsu vā patati, taṃ sāmaṃ gahetvā paribhuñjituṃ vaṭṭati. Yaṃ pana sarajāya bhūmiyaṃ patati, taṃ rajaṃ puñchitvā vā dhovitvā vā paṭiggahetvā vā paribhuñjitabbaṃ. Sace pavaṭṭantaṃ aññassa bhikkhuno santikaṃ gacchati, tena āharāpetumpi vaṭṭati. Sace taṃ bhikkhuṃ vadati ‘‘tvaṃyeva khādā’’ti, tassapi khādituṃ vaṭṭati, anāṇattena pana tena na gahetabbaṃ. ‘‘Anāṇattenapi itarassa dassāmīti gahetuṃ vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Kasmā panetaṃ itarassa bhikkhuno gahetuṃ na vaṭṭatīti? Bhagavatā ananuññātattā. Bhagavatā hi ‘‘sāmaṃ gahetvā paribhuñjitu’’nti vadantena yasseva taṃ dīyamānaṃ patati, tassa appaṭiggahitakampi taṃ gahetvā paribhogo anuññāto. ‘‘Pariccattaṃ taṃ, bhikkhave, dāyakehī’’ti vacanena panettha parasantakabhāvo dīpito, tasmā aññassa sāmaṃ gahetvā paribhuñjituṃ na vaṭṭati, tassa pana āṇattiyā vaṭṭatīti ayaṃ kirettha adhippāyo. Yasmā ca etaṃ appaṭiggahitakattā anuññātaṃ, tasmā yathāṭhitaṃyeva anāmasitvā kenaci pidahitvā ṭhapitaṃ dutiyadivasepi paribhuñjituṃ vaṭṭati, sannidhipaccayā anāpatti, paṭiggahetvā pana paribhuñjitabbaṃ. Taṃ divasaṃyeva hi tassa sāmaṃ gahetvā paribhogo anuññāto, na tato paranti ayampi kirettha adhippāyo.
此经文不应违犯，应知此决定：由施主手中掉落的食物，若被拾取，清净地以帕巾、布等包裹，则应取用。若落土地的脏叶子，应除除污染后取用。若滚动至他比库面前，应可拾取为食。若有人说“你先吃吧”，即使拒受，他人亦可食用，惟不可粗鲁夺取。此因世尊未明令禁止，也说“正当取用”，故未取用净食，可视为不当行为。因其非属非法，故日后仍得食用，受施食物应责信守不越界。此为恰当的指导方针。因未明确禁止，不可因忿怒遮蔽而埋没。如是日受净供，非法除去后，仍可用之，得信则无过失。
§108
108. Idāni abbohārikanayo vuccati. Bhuñjantānañhi dantā khīyanti, nakhā khīyanti, pattassa vaṇṇo khīyati, sabbaṃ abbohārikaṃ. Satthakena ucchuādīsu phālitesu malaṃ paññāyati, etaṃ navasamuṭṭhitaṃ nāma, paṭiggahetvā paribhuñjitabbaṃ. Satthakaṃ dhovitvā phālitesu malaṃ na paññāyati, lohagandhamattaṃ hoti, taṃ abbohārikaṃ. Yampi satthakaṃ gahetvā pariharanti , tena phālitepi eseva nayo. Na hi taṃ paribhogatthāya pariharantīti. Mūlabhesajjādīni pisantānaṃ vā koṭṭentānaṃ vā nisadanisadapotakaudukkhalamusalādīni khīyanti, pariharaṇakavāsiṃ tāpetvā bhesajjatthāya takke vā khīre vā pakkhipanti, tattha nīlikā paññāyati, satthake vuttasadisova vinicchayo. Āmakatakkādīsu pana sayaṃ na pakkhipitabbā, pakkhipati ce, sāmaṃpākato na muccati. Deve vassante piṇḍāya carantassa sarīrato vā cīvarato vā kiliṭṭhaudakaṃ patte patati, paṭiggahetabbaṃ. Rukkhamūlādīsu bhuñjantassa patitepi eseva nayo. Sace pana sattāhaṃ vassante deve suddhaṃ udakaṃ hoti, abbhokāsato vā patati, vaṭṭati.
108. 此谓“粘附不洁之物”。食者牙齿磨损，指甲磨损，叶色退变，一切属此种不洁物。世尊指教叶片污垢为“新生污物”，应取用食之。若仅用水洗漱污垢，仍有铁锈味，即为不洁物。在取食上为不利。若用净叶包裹，污垢未附，次叶污垢如前述。取食时将矿物药材敷抹叶片，或放置药物成分，有时施者会放在叶上，此即“汗渍”，世尊此为了断定不净。盛饭寨布等，如有水或污秽滴落，虽落在叶上，仍应接受。若落在树根等处亦同如此。若七天后雨季仍保持清净，即可接纳使用。
§109
109. Sāmaṇerassa odanaṃ dentena tassa pattagataṃ acchupanteneva dātabbo, patto vāssa paṭiggahetabbo. Appaṭiggahite odanaṃ chupitvā puna attano patte odanaṃ gaṇhantassa uggahitako hoti. Sace pana dātukāmo hutvā ‘‘āhara, sāmaṇera, pattaṃ, odanaṃ gaṇhāhī’’ti vadati, itaro ‘‘alaṃ mayha’’nti paṭikkhipati, puna ‘‘tavetaṃ mayā pariccatta’’nti ca vutte ‘‘na mayhaṃ etenattho’’ti vadati, satakkhattumpi pariccajatu, yāva attano hatthagataṃ, tāva paṭiggahitameva hoti. Sace pana ādhārake ṭhitaṃ nirapekkho ‘‘gaṇhāhī’’ti vadati, puna paṭiggahetabbaṃ. Sāpekkho ādhārake pattaṃ ṭhapetvā ‘‘etto pūvaṃ vā bhattaṃ vā gaṇhāhī’’ti sāmaṇeraṃ vadati, sāmaṇero hatthaṃ dhovitvā sacepi satakkhattuṃ gahetvā attano pattagataṃ aphusantova attano patte pakkhipati, puna paṭiggahaṇakiccaṃ natthi. Yadi pana attano pattagataṃ phusitvā tato gaṇhāti, sāmaṇerasantakena saṃsaṭṭhaṃ hoti, puna paṭiggahetabbaṃ. Keci pana ‘‘sacepi gayhamānaṃ chijjitvā tattha patati, puna paṭiggahetabba’’nti vadanti. Taṃ ‘‘ekaṃ bhattapiṇḍaṃ gaṇha, ekaṃ pūvaṃ gaṇha, imassa guḷapiṇḍassa ettakaṃ padesaṃ gaṇhā’’ti evaṃ paricchinditvā vutte veditabbaṃ, idha pana paricchedo natthi, tasmā yaṃ sāmaṇerassa patte patati, tadeva paṭiggahaṇaṃ vijahati, hatthagataṃ pana yāva sāmaṇero vā ‘‘ala’’nti na oramati, bhikkhu vā na vāreti, tāva bhikkhusseva santakaṃ, tasmā paṭiggahaṇaṃ na vijahati. Sace attano vā bhikkhūnaṃ vā yāgupacanakabhājane kesañci atthāya bhattaṃ pakkhipati, ‘‘sāmaṇera, bhājanassa upari hatthaṃ karohī’’ti vatvā tassa hatthe pakkhipitabbaṃ. Tassa hatthato bhājane patitañhi dutiyadivase bhājanassa akappiyabhāvaṃ na karoti pariccattattā. Sace evaṃ akatvā pakkhipati, pattamiva bhājanaṃ nirāmisaṃ katvā paribhuñjitabbaṃ.
109. 对于沙玛内拉所持的钵，若有人给予食饭，必须把饭放入其钵内，若饭已入钵，应当受纳接受。若未受纳，而是将饭放入钵中又拿出，反倒变成向给予者讨要。若给予者发自愿意说“来，沙玛内拉，请接受这钵里的饭”，若他人反说“不必给我”，又反复说“这饭是你自己倒的，不是我的”，那么即使要弃饭，也只能弃捨自己手中所持的饭，须以此为受纳之物。若者无动于衷坚持“请接受”，饭食应当接受。若有人把饭放于钵内说“这里有早饭或晚饭，请收下”，沙玛内拉若洗手后，哪怕是连续多次接受，然后又将自己钵里的饭收回，就不再有受纳之事。若触及自己钵中饭后才收，视为沙玛内拉存疑，仍应接受。也有人说：“若取食途中饭被掉落，仍当接受。”此时应明了只取“一份饭”，“一份前饭”，与糖饭之量。若无泾渎之法，则沙玛内拉掉落于钵中之饭，须视作受纳。只要他手中未弃食，且无戒律违犯，和尚亦不应阻止，故受纳不失。若对自己或他比库的祭祀分饭中有任何饭果，为了利益而放入钵中，应说“沙玛内拉，请把手放到饭上”，然后将该物放在他手中。此后他手持该食，于第二天不发生违犯异状。若无此举而自行放入，应将放入的食物视为无味，需吃尽其内。
§110
110. Dāyakā yāgukuṭaṃ ṭhapetvā gatā, taṃ daharasāmaṇero paṭiggaṇhāpetuṃ na sakkoti, bhikkhu pattaṃ upanāmeti, sāmaṇero kuṭassa gīvaṃ pattassa mukhavaṭṭiyaṃ ṭhapetvā āvajjeti, pattagatā yāgu paṭiggahitāva hoti. Atha vā bhikkhu bhūmiyaṃ hatthaṃ ṭhapeti, sāmaṇero pavaṭṭetvā hatthaṃ āropeti, vaṭṭati. Pūvapacchibhattapacchiucchubhārādīsupi eseva nayo. Sace paṭiggahaṇūpagaṃ bhāraṃ dve tayo sāmaṇerā denti, ekena vā balavatā ukkhittaṃ dve tayo bhikkhū gaṇhanti, vaṭṭati. Mañcassa vā pīṭhassa vā pāde telaghaṭaṃ vā phāṇitaghaṭaṃ vā laggenti, bhikkhussa mañcepi pīṭhepi nisīdituṃ vaṭṭati, uggahitakaṃ nāma na hoti.
110. 给予者设立祭祀台后离去，年幼的沙玛内拉无法接受饭食，须由法师将钵递给沙玛内拉，沙玛内拉将钵颈置于钵口边缘，发出请取信号，则钵中祭祀饭当视为接受。或者法师将手放于地上，沙玛内拉用钵盖转动后放至法师手上，成旋转状。对早饭、午饭、晚饭及祭祀供品均适用此规范。若有两三名沙玛内拉同时递交饭食，强壮的其中一人举起递给两三个比库，比库旋转钵盖表示同意。坐榻、席垫或脚下铺放油壶或香料壶，也可入座坐榻席垫，但不视为已受纳。
Nāgadantake vā aṅkusake vā dve telaghaṭā laggitā honti upari paṭiggahitako, heṭṭhā appaṭiggahitako. Uparimaṃ gahetuṃ vaṭṭati, heṭṭhā paṭiggahitako, upari appaṭiggahitako, uparimaṃ gahetvā itaraṃ gaṇhato uparimo uggahitako hoti. Heṭṭhāmañce appaṭiggahitakaṃ telathālakaṃ hoti, tañce sammajjanto sammuñjaniyā ghaṭṭeti, uggahitakaṃ na hoti, ‘‘paṭiggahitakaṃ gaṇhissāmī’’ti appaṭiggahitakaṃ gahetvā ñatvā puna ṭhapeti, uggahitakaṃ na hoti, bahi nīharitvā sañjānāti, bahi aṭṭhapetvā haritvā tattheva ṭhapetabbaṃ, natthi doso. Sace pana pubbe vivaritvā ṭhapitaṃ, na pidahitabbaṃ. Yathā pubbe ṭhitaṃ, tatheva ṭhapetabbaṃ. Sace bahi ṭhapeti, puna na chupitabbaṃ.
对若干特殊器具如象牙钩、钩叉上挂有两油壶，置于上方视为已受纳，下方无视为未受纳。上方者可被接取，上下方相互作用，上方取下时，下方变为已受纳。坐榻上若有油壶等则视为所持油壶的受纳者，持油壶者应正确尊敬并为其调制香料，而不是视为已受纳。若先前已正式设置，应保持原状，不可改动。若置于外面，之后不再收取。
§111
111. Paṭiggahitake telādimhi kaṇṇikā uṭṭheti, siṅgiverādimhi ghanacuṇṇaṃ, taṃsamuṭṭhānameva nāma taṃ, puna paṭiggahaṇakiccaṃ natthi. Tālaṃ vā nāḷikeraṃ vā āruḷho yottena phalapiṇḍiṃ otāretvā upari ṭhitova ‘‘gaṇhathā’’ti vadati, na gahetabbaṃ. Sace añño bhūmiyaṃ ṭhito yottapāsake gahetvā ukkhipitvā deti, vaṭṭati. Saphalaṃ mahāsākhaṃ kappiyaṃ kāretvā paṭiggaṇhāti, phalāni paṭiggahitāneva honti, yathāsukhaṃ paribhuñjituṃ vaṭṭati. Antovatiyaṃ ṭhatvā vatiṃ chinditvā ucchuṃ vā timbarūsakaṃ vā denti, hatthapāse sati vaṭṭati. Daṇḍakesu apaharitvā niggataṃ gaṇhantassa vaṭṭati, paharitvā niggate aṭṭhakathāsu doso na dassito. Mayaṃ pana ‘‘yaṃ ṭhānaṃ pahaṭaṃ, tato sayaṃpatitamiva hotī’’ti takkayāma, tampi ṭhatvā gacchante yujjati suṅkaghātato pavaṭṭetvā bahipatitabhaṇḍaṃ viya. Vatiṃ vā pākāraṃ vā laṅghāpetvā denti, sace pana aputhulo pākāro, antopākāre bahipākāre ca ṭhitassa hatthapāso pahoti, hatthasatampi uddhaṃ gantvā sampattaṃ gahetuṃ vaṭṭati.
111. 受纳时若油壶等有小虫出现，如白蚁、白沙粉，称为虫升起，不视为受纳物。椰子或竹壳被鱼叉刺穿而悬挂在上，念“请取”，不可被取。若他人持鱼叉或绳索站在他处，举起后给予，视为旋转接纳。对成熟大棕榈果实制作酒类，可接受并自由享用。若切割酒槽木板、木桶，放置在手边，也是可受纳。盗取杖器物给接收者无罪。我们考虑为“该处为落下物”之故，站立时伸展时臀部碰触，视同摇动。跃过围栏墙壁后给予，若地面不牢固，前臂落地也可受纳。站立时上举手臂用以接受，也符合规范。
Bhikkhu gilānaṃ sāmaṇeraṃ khandhena vahati, so phalāphalaṃ disvā gahetvā khandhe nisinnova deti , vaṭṭati. Aparo bhikkhuṃ vahanto khandhe nisinnassa bhikkhuno deti, vaṭṭatiyeva. Bhikkhu phaliniṃ sākhaṃ chāyatthāya gahetvā gacchati, phalāni khādituṃ citte uppanne paṭiggahāpetvā khādituṃ vaṭṭati. Macchikavāraṇatthaṃ kappiyaṃ kāretvā paṭiggaṇhāti, khāditukāmo ce hoti, mūlapaṭiggahaṇameva vaṭṭati, khādantassa natthi doso. Bhikkhu paṭiggahaṇārahaṃ bhaṇḍaṃ manussānaṃ yāne ṭhapetvā maggaṃ gacchati, yānaṃ kaddame laggati, daharo cakkaṃ gahetvā ukkhipati, vaṭṭati, uggahitakaṃ nāma na hoti. Nāvāya ṭhapetvā nāvaṃ arittena vā pājeti, hatthena vā kaḍḍhati, vaṭṭati. Uḷumpepi eseva nayo. Cāṭiyaṃ vā kuṇḍake vā ṭhapetvāpi taṃ anupasampannena gāhāpetvā anupasampannaṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati. Tasmimpi asati anupasampannaṃ gāhāpetvā taṃ bāhāyaṃ gahetvā tarituṃ vaṭṭati.
比库负载病沙玛内拉的钵，看到果实便接过放置钵上，也可以坐下发放，合法。另一比库负载病比库的钵，也可按同样规范传递，合法。比库手持椰枞枝遮阴而行，心念想吃果实时，应先接受后食，合法。经由渔夫之手获得食物，如欲食用，应接受其根基之受纳，食用不生罪。比库托运认可之器物，搭乘人力车或车辆前往，病童拔起车轮并递交给下车者，合法，非受纳。置筏上由火者划水或用手挽住筏，合法，非受纳。相同理适用于独木舟。将器具摆放在河边水井附近，若无达到正式接受而持之于外，外置而去，应避免拾取，外置时不应收回，应当再查明。
Upāsakā gamikabhikkhūnaṃ pātheyyataṇḍule denti, sāmaṇerā bhikkhūnaṃ taṇḍule gahetvā attano taṇḍule gahetuṃ na sakkonti, bhikkhū tesaṃ taṇḍule gaṇhanti, sāmaṇerā attanā gahitataṇḍulesu khīṇesu itarehi taṇḍulehi yāguṃ pacitvā sabbesaṃ pattāni paṭipāṭiyā ṭhapetvā yāguṃ ākiranti, paṇḍito sāmaṇero attano pattaṃ gahetvā therassa deti, therassa pattaṃ dutiyattherassāti evaṃ sabbānipi parivatteti, sabbehi sāmaṇerassa santakaṃ bhuttaṃ hoti, vaṭṭati. Sacepi sāmaṇero apaṇḍito hoti, attano patte yāguṃ sayameva pātuṃ ārabhati, ‘‘āvuso, tuyhaṃ yāguṃ mayhaṃ dehī’’ti therehi paṭipāṭiyā yācitvāpi pivituṃ vaṭṭati, sabbehi sāmaṇerassa santakameva bhuttaṃ hoti, neva uggahitapaccayā, na sannidhipaccayā vajjaṃ phusanti. Ettha pana mātāpitūnaṃ telādīni, chāyādīnaṃ atthāya sākhādīni ca harantānaṃ imesañca viseso na dissati, tasmā kāraṇaṃ upaparikkhitabbaṃ.
近事居士为行乞比库递送饭食，沙玛内拉接受比库饭食后无法自行携带所受之饭，须由比库代为携带。比库接受这些饭食后，用他的钵或用他的手将饭食分给沙玛内拉，沙玛内拉则会遵从规矩，将其分量饭食悉数放置钵中，并回敬给导师。且被视为接纳后再次回赠。若沙玛内拉缺乏智慧，愿自己吃师父钵中饭食，则需请教善知者说“师兄，请把饭让我”，并经过师父允许才可饮食。此时，所有沙玛内拉的受纳行为视为有效，既无需受纳行为的起因，也无需共处的条件而具有合法性。但涉及父母献上油脂、遮阴用具、枝条等持有情况，则不应放过，应当清楚规定查明其因缘。
§112
112. Sāmaṇero bhattaṃ pacitukāmo taṇḍule dhovitvā niccāletuṃ na sakkoti, bhikkhunā taṇḍule ca bhājanañca paṭiggahetvā taṇḍule dhovitvā niccāletvā bhājanaṃ uddhanaṃ āropetabbaṃ, aggi na kātabbo, pakkakāle vivaritvā pakkabhāvo jānitabbo. Sace duppakkaṃ hoti, pākatthāya pidahituṃ na vaṭṭati, rajassa vā chārikāya vā apatanatthāya vaṭṭati, pakkakāle oropituṃ bhuñjitumpi vaṭṭati, puna paṭiggahaṇakiccaṃ natthi. Sāmaṇero paṭibalo pacituṃ, khaṇo panassa natthi katthaci gantukāmo, bhikkhunā sataṇḍulodakaṃ bhājanaṃ paṭiggahetvā uddhanaṃ āropetvā ‘‘aggiṃ jāletvā gacchā’’ti vattabbo. Tato paraṃ purimanayeneva sabbaṃ kātuṃ vaṭṭati. Bhikkhu yāguatthāya suddhabhājanaṃ āropetvā udakaṃ tāpeti, vaṭṭati. Tatte udake sāmaṇero taṇḍule pakkhipati, tato paṭṭhāya bhikkhunā aggi na kātabbo, pakkayāguṃ paṭiggahetvā pātuṃ vaṭṭati. Sāmaṇero yāguṃ pacati, hatthakukkuccako bhikkhu kīḷanto bhājanaṃ āmasati, pidhānaṃ āmasati, uggataṃ pheṇaṃ chinditvā paharati, tasseva pātuṃ na vaṭṭati, durupaciṇṇaṃ nāma hoti. Sace pana dabbiṃ vā uḷuṅkaṃ vā gahetvā anukkhipanto āloḷeti, sabbesaṃ na vaṭṭati, sāmaṃpākañceva hoti durupaciṇṇañca. Sace ukkhipati, uggahitakampi hoti.
112. 沙玛内拉欲煮食时，洗净生米而不能点燃煮饭。比库接过生米和饭食，洗净生米并点燃炉火，锅子应置于火上。火不可生起，而应掌握火候时机，知道火的势头。如果火势太弱，烧饭则不善；若为降温或驱赶灰尘，亦可燃用；在火势适中的时候，点火熄灭再用煮饭是可行的，但再无接收物件可燃。沙玛内拉无能煮食，且时间紧迫，可能需离开某处。比库担任洗净煮饭用的水和接过饭食，点燃炉火说：「请点燃火，把锅放上去。」之后，应如先前那样，诸事自行办理。比库为祭祀点燃纯净饭食，添水并熄灭火，这样做是允许的。沙玛内拉将水倒入锅中，随后比库停止点火，接过祭祀用火而饮用，都是允许的。沙玛内拉煮饭时，有比库用手指挑拨玩耍饭食，掩盖饭食，将冒出的泡沫挑破拍打，不能让他吃，称为煮得不好。如果他拿起鸡蛋或葫芦玩弄骚扰，不可接受，在所有方面都不可。若是把饭掀起，亦是错误破坏行为。
§113
113. Bhikkhunā piṇḍāya caritvā ādhārake patto ṭhapito hoti. Tatra ce añño lolabhikkhu kīḷanto pattaṃ āmasati, pattapidhānaṃ āmasati, tasseva tato laddhabhattaṃ na vaṭṭati. Sace na pattaṃ ukkhipitvā ṭhapeti, sabbesaṃ na vaṭṭati. Tatthajātakaphalinisākhāya vā valliyā vā gahetvā cāleti, tasseva tato laddhaphalaṃ na vaṭṭati, durupaciṇṇadukkaṭañca āpajjati. ‘‘Phalarukkhaṃ pana apassayituṃ vā tattha kaṇṭakaṃ vā bandhituṃ vaṭṭati, durupaciṇṇaṃ na hotī’’ti mahāpaccariyaṃ vuttaṃ. Araññe patitaṃ pana ambaphalādiṃ disvā ‘‘sāmaṇerassa dassāmī’’ti āharitvā dātuṃ vaṭṭati. Sīhavighāsādiṃ disvāpi ‘‘sāmaṇerassa dassāmī’’ti paṭiggahetvā vā appaṭiggahetvā vā āharitvā dātuṃ vaṭṭati. Sace pana sakkoti vitakkaṃ sodhetuṃ, tato laddhaṃ khāditumpi vaṭṭati, neva āmakamaṃsapaṭiggahaṇapaccayā, na uggahitakapaccayā vajjaṃ phusati. Mātāpitūnaṃ atthāya telādīni gahetvā gacchato antarāmagge byādhi uppajjati, tato yaṃ icchati, taṃ paṭiggahetvā paribhuñjituṃ vaṭṭati. Sace pana mūlepi paṭiggahitaṃ hoti, puna paṭiggahaṇakiccaṃ natthi. Mātāpitūnaṃ taṇḍule āharitvā deti, te tatoyeva yāguādīni sampādetvā tassa denti, vaṭṭati, sannidhipaccayā uggahitapaccayā vā doso natthi.
113. 比库托钵后，托钵置于支座上。若另一好色比库玩耍，拿取托钵，遮盖托钵，所得饭食则不可用。若不掀起托钵而置放，则整体上不允许。若摘下枝条或藤蔓行走，则所得的果实不可食用，是犯坏行为。『若看到果实缺失或带荆棘，反而可缠绕，便非坏行为』——这是广为流传的说法。若见山林中倒落的果实等，可说是「沙玛内拉的见物」，允许取用或赠与。见狮子草等亦可称为「沙玛内拉的见物」，取来赠送非赠送皆可。如果能修正不正的心念，也当允许食用所得，而非因未获得坏行为或掀起托钵而禁止。为父母所需，可取油等外物拿去，途中若生病，则可依意取食。若根部也被取去，则无后续取用之物。若为父母采集生米，给予其需要的祭祀之物，也是允许；因存在同住或掀起托钵之因，不生怨恨或责难。
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114. Bhikkhu pidahitvā udakaṃ tāpeti, yāva parikkhayā paribhuñjituṃ vaṭṭati. Sace panettha chārikā patati, paṭiggahetabbaṃ. Dīghasaṇḍāsena thālakaṃ gahetvā telaṃ pacantassa chārikā patati, hatthena amuñcanteneva pacitvā otāretvā paṭiggahetabbaṃ. Sace aṅgārāpi dārūnipi paṭiggahetvā ṭhapitāni, mūlapaṭiggahaṇameva vaṭṭati. Bhikkhu ucchuṃ khādati, sāmaṇero ‘‘mayhampi dethā’’ti vadati, ‘‘ito chinditvā gaṇhā’’ti vutto gaṇhāti, avasese puna paṭiggahaṇakiccaṃ natthi. Guḷapiṇḍaṃ khādantassapi eseva nayo. Vuttokāsato chinditvā gahitāvasesañhi ajahitapaṭiggahaṇameva hoti. Bhikkhu guḷaṃ bhājento paṭiggahetvā koṭṭhāse karoti, bhikkhūpi sāmaṇerāpi āgantvā ekaggahaṇeneva ekamekaṃ koṭṭhāsaṃ gaṇhanti, gahitāvasesaṃ paṭiggahitameva hoti. Sace lolasāmaṇero gaṇhitvā gaṇhitvā puna ṭhapeti, tassa gahitāvasesaṃ appaṭiggahitakameva hoti.
114. 比库淘洗后倒水，可一直使用至用尽。如若水池中有灰尘，需接过使用。以长柄勺取水，倒入油中，加热焐烧水池污渍后收取。如接过木炭或木材置于根部，则只算为根部采集。比库吃盐，沙玛内拉说：「给我也些。」此时说过「自这里剪取拿去」，采后就无后续采集事项。比库用勺舀糖，接过后放入储藏甄器，其他比库和沙玛内拉都聚集，并专心计数每一甄器，采集剩余后专为继续存用。若好色沙玛内拉计数后再置放，采剩余部分即不算为后续采集。
Bhikkhu dhūmavaṭṭiṃ paṭiggahetvā dhūmaṃ pivati, mukhañca kaṇṭho ca manosilāya litto viya hoti, yāvakālikaṃ bhuñjituṃ vaṭṭati, yāvakālikena yāvajīvikasaṃsagge doso natthi. Pattaṃ vā rajanaṃ vā pacantassa kaṇṇanāsacchiddehi dhūmo pavisati, byādhipaccayā pupphaṃ vā phalaṃ vā upasiṅghati, abbohārikattā vaṭṭati. Bhattuggāro tāluṃ āhacca antoyeva pavisati, avisayattā vaṭṭati, mukhaṃ paviṭṭhaṃ pana ajjhoharato vikāle āpatti. Dantantare laggassa āmisassa raso pavisati, āpattiyeva. Sace sukhumaṃ āmisaṃ hoti, raso na paññāyati, abbohārikapakkhaṃ bhajati. Upakaṭṭhe kāle nirudakaṭṭhāne bhattaṃ bhuñjitvā kakkhāretvā dve tayo kheḷapiṇḍe pātetvā udakaṭṭhānaṃ gantvā mukhaṃ vikkhāletabbaṃ. Paṭiggahetvā ṭhapitasiṅgiverādīnaṃ aṅkurā nikkhamanti, puna paṭiggahaṇakiccaṃ natthi. Loṇe asati samuddodakena loṇakiccaṃ kātuṃ vaṭṭati, paṭiggahetvā ṭhapitaloṇodakaṃ loṇaṃ hoti, loṇaṃ vā udakaṃ hoti, raso vā phāṇitaṃ hoti, phāṇitaṃ vā raso hoti, mūlapaṭiggahaṇameva vaṭṭati.
比库接过烟草烟卷吸食，面颊和喉部似被宝石覆盖，可一直吸到烟卷尽头，整个吸食过程中无生计妨碍。若用叶片或丝织品包裹烟卷烟端，烟雾渗入耳鼻之间，引发疾病，花果则近似妖气，是可接受的。饭食者将饭搁于唇畔，食入时溅出进入口腔，是病理性的事故。如吃食细软肉，多半未察觉味道，属于妖气强势。餐后在水池旁食饭，吐出二三枚饭粒，前往取水口洗漱，要张开口腔。接过、置放和发芽的秧苗乍现，无后续采集事项。无盐时用海水做盐事，这是可接受的。接水放入盐中，盐与水相混合，味道或油脂相生，是采集根基的行为。
Himakarakā udakagatikā eva. Pārihārikena katakaṭṭhinā udakaṃ pasādenti, taṃ abbohārikaṃ, āmisena saddhiṃ vaṭṭati. Āmisagatikehi kapitthaphalādīhi pasāditaṃ purebhattameva vaṭṭati. Pokkharaṇīādīsu udakaṃ bahalaṃ hoti, vaṭṭati. Sace pana mukhe hatthe ca laggati, na vaṭṭati, paṭiggahetvā paribhuñjitabbaṃ. Khettesu kasitaṭṭhāne bahalaṃ udakaṃ hoti, paṭiggahetabbaṃ. Sace sanditvā kandarādīni pavisitvā nadiṃ pūreti, vaṭṭati. Kakudhasobbhādayo honti rukkhato patitehi pupphehi sañchannodakā. Sace puppharaso na paññāyati, paṭiggahaṇakiccaṃ natthi. Parittaṃ udakaṃ hoti, raso paññāyati, paṭiggahetabbaṃ. Pabbatakandarādīsu kāḷavaṇṇapaṇṇacchannaudakepi eseva nayo.
冰雪寒冷之水流动。用粗糙衣物用力撒打水表面，称为『妖气强盛』，和食肉共存是可接受的。以带果实的柿子类水果沾湿水面，则质地近乎化恶的妖气。池塘水多，用水是合适。若水附着于口、手上则不可食用，应先接过后食用。若地势如农田，水众多必须接收。若突然倾倒洞穴等处涌入河流，允许使用。树梢、落叶、花草遮盖的水称为聚集水。若花蜜未尝到味道，则无后续采集。若含有杂质的水，味道明显，应接过使用。山顶洞穴等处含有黑色落叶水流，如此接收可以确保水质纯净。
Pānīyaghaṭe sareṇukāni vā savaṇṭakhīrāni vā pupphāni pakkhittāni honti, paṭiggahetabbaṃ, pupphāni vā paṭiggahetvā pakkhipitabbāni. Pāṭalimallikā pakkhittā honti, vāsamattaṃ tiṭṭhati, taṃ abbohārikaṃ. Dubhiyadivasepi āmisena saddhiṃ vaṭṭati. Bhikkhunā ṭhapitapupphavāsitakapānīyato sāmaṇero pānīyaṃ gahetvā pītāvasesakaṃ tattheva ākirati, paṭiggahetabbaṃ. Padumasarādīsu udakaṃ santharitvā ṭhitaṃ pupphareṇuṃ ghaṭena vikkhambhetvā udakaṃ gahetuṃ vaṭṭati. Kappiyaṃ kārāpetvā paṭiggahetvā ṭhapitaṃ dantakaṭṭhaṃ hoti, sace tassa rasaṃ pivitukāmo , mūlapaṭiggahaṇameva vaṭṭati, appaṭiggahetvā ṭhapitaṃ paṭiggahetabbaṃ. Ajānantassa rase paviṭṭhepi āpattiyeva. Acittakañhi idaṃ sikkhāpadaṃ.
水瓶中有树枝、花瓣等飘浮，应接过使用，花瓣亦应接过后放置。菩提树与茉莉花盛开时花瓣散布，干燥后即为妖气强盛。阴雨天也可含肉共存。比库在置放花环佩戴过的水瓶旁，沙玛内拉取水饮用，离开后须接过使用。莲花等水面杂物搅动，滤去漂浮物后接水，是允许的。若加盖密封接取之木块，是为接过储存。若欲饮此水，属采集根基，应接过使用。不接过但置放则应再接过。若不认识水中的味道进入人体，视为犯病事。此乃戒律中的学规。
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115. Mahābhūtesu kiṃ vaṭṭati, kiṃ na vaṭṭatīti? Khīraṃ tāva vaṭṭati, kappiyamaṃsakhīraṃ vā hotu akappiyamaṃsakhīraṃ vā, pivantassa anāpatti. Assu kheḷo siṅghāṇikā muttaṃ karīsaṃ semhaṃ dantamalaṃ akkhigūthako kaṇṇagūthako sarīre uṭṭhitaloṇanti idaṃ sabbaṃ vaṭṭati. Yaṃ panettha ṭhānato cavitvā patte vā hatthe vā patati, taṃ paṭiggahetabbaṃ, aṅgalaggaṃ paṭiggahitakameva. Uṇhapāyāsaṃ bhuñjantassa sedo aṅgulianusārena ekābaddhova hutvā pāyāse santiṭṭhati, piṇḍāya vā carantassa hatthato pattassa mukhavaṭṭito vā pattatalaṃ orohati, ettha paṭiggahaṇakiccaṃ natthi, jhāmamahābhūte idaṃ nāma na vaṭṭatīti natthi, dujjhāpitaṃ pana na vaṭṭati. Sujjhāpitaṃ pana manussaṭṭhimpi cuṇṇaṃ katvā lehe upanetuṃ vaṭṭati. Cattāri mahāvikaṭāni asati kappiyakārake sāmaṃ gahetvā paribhuñjituṃ vaṭṭanti. Ettha ca dubbacopi asamatthopi kappiyakārako asantapakkheyeva tiṭṭhati. Chārikāya asati sukkhadāruṃ jhāpetvā chārikā gahetabbā. Sukkhadārumhi asati alladāruṃ rukkhato chinditvāpi kātuṃ vaṭṭati. Idaṃ pana catubbidhampi mahāvikaṭaṃ kālodissaṃ nāma, sappadaṭṭhakkhaṇeyeva vaṭṭati.
115. 就四大元素而言，什么是轮转的，什么是不轮转的呢？牛奶本身是轮转的，无论是合适食用的肉乳，还是不合适的肉乳，饮用者均无过失。奶水、奶油、牛乳酪、黄油、奶膏、乳霜、乳清，这些都属于轮转。至于离开此处掉落到叶子上或手上者，应当收取，只收回一小部分即可。食温热甜粥者，粥会按照手指的形状连成一体，停留于粥中；若掉落在行走时的供养器具、手上、口托的器皿底部，则不需收取。因而四大元素中并无所谓不轮转之物，唯有糟粕不轮转。捣碎了的人类灰烬撒在土壤中倒是轮转的。四种极其严重的污秽物，是可以收受并适当使用的合适业因。在此，即使是不净但不为恶业者，亦可在未作恶时接受留存。用莲花叶包的不净物，应当用莲叶包好。对于不净物中的干枯木枝，即使是树枝被折断，也可使用。这就是被称为四种极恶污秽物中的愤怒之火，凡事当即观察轮转变化而去认识。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如是于律藏决择集要中
Paṭiggahaṇavinicchayakathā samattā. · 受持决择论已毕。