34. Pakiṇṇakavinicchayakathā · 34. 杂项抉择论
34. Pakiṇṇakavinicchayakathā34. 杂项决疑论
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1. Idāni pakiṇṇakakathā ca veditabbā. ‘‘Gaṇabhojane aññatra samayā pācittiya’’nti (pāci. 217) vuttaṃ gaṇabhojanaṃ (pāci. aṭṭha. 217-218) dvīhi ākārehi pasavati viññattito vā nimantanato vā. Kathaṃ viññattito pasavati? Cattāro bhikkhū ekato ṭhitā vā nisinnā vā upāsakaṃ disvā ‘‘amhākaṃ catunnampi bhattaṃ dehī’’ti vā viññāpeyyuṃ, pāṭekkaṃ vā passitvā ‘‘mayhaṃ dehi, mayhaṃ dehī’’ti evaṃ ekato vā nānāto vā viññāpetvā ekato vā gacchantu nānāto vā, bhattaṃ gahetvāpi ekato vā bhuñjantu nānāto vā. Sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Paṭiggahaṇameva hettha pamāṇaṃ. Evaṃ viññattito pasavati.
现在应当了知有关共食的事项。所谓“共食除时间外属于应悔过”（应悔条217）者，即说到共食（应悔条注释217-218），其方式共有两种：一种是因同意或默许而共食，另一种是因邀请而共食。那么，何为因同意而共食？四位比库同处一处，或立或坐，见到一位居士时，表明说“请给我们四个人的饭食”，或者单独示意说“给我吧，给我吧”，这样既可以统一表明，也可以各自表示，亦可同去或异去，获得饭食后，有者同食，有者分别食用。若同去拿取，就是共食，所有人均有犯戒。这里所凭借的是拿取的共同行动。如此即是因同意而共食。
Kathaṃ nimantanato pasavati? Cattāro bhikkhū upasaṅkamitvā ‘‘tumhe, bhante, odanena nimantemi, odanaṃ me gaṇhatha ākaṅkhatha oloketha adhivāsetha paṭimānethā’’ti evaṃ yena kenaci vevacanena vā bhāsantarena vā pañcannaṃ bhojanānaṃ nāmaṃ gahetvā nimanteti. Evaṃ ekato nimantitā paricchinnakālavasena ajjatanāya vā svātanāya vā ekato gacchanti, ekato gaṇhanti, ekato bhuñjanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Ekato nimantitā ekato vā nānāto vā gacchanti, ekato gaṇhanti, ekato vā nānāto vā bhuñjanti, āpattiyeva. Ekato nimantitā ekato vā nānāto vā gacchanti, nānāto gaṇhanti, ekato vā nānāto vā bhuñjanti, anāpatti. Cattāri pariveṇāni vā vihāre vā gantvā nānāto nimantitā, ekaṭṭhāne ṭhitesuyeva vā eko puttena eko pitarāti evampi nānāto nimantitā ekato vā nānāto vā gacchantu, ekato vā nānāto vā bhuñjantu, sace ekato gaṇhanti, gaṇabhojanaṃ hoti, sabbesaṃ āpatti. Evaṃ tāva nimantanato pasavati.
何况因邀请而共食呢？四位比库一同前来，向施主说：“尊者，我以汤饭招待你，请接受，望垂顾惜，恭候您饮食”，以某种话语或言说方式，称取五位食者之名而邀请。这样一人被邀请，或一时邀请或随意邀请，分别有各自去者，分别拿者，分别食用者，即是共食，所有人均犯戒。若一人受邀而其他分别的人去取，或者同去拿取，分别食用，亦是犯戒。若一个受邀而其他分别人去取，其他人拿取不同，或自己分别拿取，都是不犯戒。若四人分住不同处或不同舍，一方已处，另一方以子女或父母等名义招待，其他分别受邀，各自去取，各自食用，若同去拿取，共食成立，所有人犯戒。如此即是因邀请而共食。
Tasmā sace koci saṅghabhattaṃ kattukāmena nimantanatthāya pesito vihāraṃ āgamma ‘‘bhante, sve amhākaṃ ghare bhikkhaṃ gaṇhathā’’ti avatvā ‘‘bhattaṃ gaṇhathā’’ti vā ‘‘saṅghabhattaṃ gaṇhathā’’ti vā ‘‘saṅgho bhattaṃ gaṇhatū’’ti vā vadati, bhattuddesakena paṇḍitena bhavitabbaṃ. Nimantanikā gaṇabhojanato, piṇḍapātikā ca dhutaṅgabhedato mocetabbā. Kathaṃ? Evaṃ tāva vattabbaṃ ‘‘sve na sakkā upāsakā’’ti. Punadivase, bhanteti. Punadivasepi na sakkāti. Evaṃ yāva aḍḍhamāsampi haritvā puna vattabbo ‘‘kiṃ tvaṃ avacā’’ti. Sace punapi ‘‘saṅghabhattaṃ gaṇhathā’’ti vadati, tato ‘‘imaṃ tāva upāsaka pupphaṃ kappiyaṃ karohi, imaṃ tiṇa’’nti evaṃ vikkhepaṃ katvā puna ‘‘tvaṃ kiṃ kathayitthā’’ti pucchitabbo. Sace punapi tatheva vadati, ‘‘āvuso, tvaṃ piṇḍapātike vā mahallakatthere vā na lacchasi, sāmaṇere lacchasī’’ti vattabbo. ‘‘Nanu, bhante, asukasmiṃ asukasmiñca gāme bhadante bhojesuṃ, ahaṃ kasmā na labhāmī’’ti ca vutte te nimantituṃ jānanti, tvaṃ na jānāsīti. Te kathaṃ nimantesuṃ, bhanteti? Te evamāhaṃsu ‘‘amhākaṃ, bhante, bhikkhaṃ gaṇhathā’’ti. Sace sopi tatheva vadati, vaṭṭati.
因此，若有人因欲为僧团食，受邀来到某寺舍，说：“尊者，请于我之家供养比库”，或说“请接受饭食”、“请接受僧团饭食”、“僧团请摄饭”之类，用以表明取食目的，应当以明智者身份处理此事。因邀请共食及托钵化缘者，应当放弃束缚。如何放弃？应如是说：“居士们不可滥食供养”。若又有次日说法，曰：“不可”，再次日亦不可，反复半月仍如此，若又说“你为我讲说”，听闻该言。当其重复辩说“请接受僧团饭食”，则应指示：“此菩萨请以花供养、此草致敬”，以此打发，再问“你为何辩论？”若仍言说：“尊者，你不在托钵处也不在长老处，你是沙玛内拉”，应对曰：“我确因病或他村中，耆宿们就餐，我为何不受供养？”他们虽知自己欲邀请，你却不知。他们为何邀请呢？他们说：“尊者，请为我们供养比库。”若你也如此应答，则仍旧继续其事。
Atha punapi ‘‘bhattaṃ gaṇhathā’’ti vadati, ‘‘na dāni tvaṃ, āvuso, bahū bhikkhū lacchasi, tayo eva, āvuso, lacchasī’’ti vattabbo. ‘‘Nanu, bhante, amukasmiñca amukasmiñca gāme sakalaṃ bhikkhusaṅghaṃ bhojesuṃ, ahaṃ kasmā na labhāmī’’ti. ‘‘Tvaṃ nimantituṃ na jānāsī’’ti. Te kathaṃ nimantesuṃ, bhanteti? Te evamāhaṃsu ‘‘amhākaṃ, bhante, bhikkhaṃ gaṇhathā’’ti. Sace sopi tatheva ‘‘bhikkhaṃ gaṇhathā’’ti vadati, vaṭṭati. Atha punapi ‘‘bhattamevā’’ti vadati, tato vattabbo – ‘‘gaccha tvaṃ, natthamhākaṃ tava bhattenattho, nibaddhagocaro esa amhākaṃ, mayamettha piṇḍāya carissāmā’’ti. Taṃ ‘‘caratha, bhante’’ti vatvā āgataṃ pucchanti ‘‘kiṃ bho laddhā bhikkhū’’ti? Kiṃ etena, bahu ettha vattabbaṃ, therā ‘‘sve piṇḍāya carissāmā’’ti āhaṃsu, mā dāni tumhe pamajjitthāti. Dutiyadivase cetiyavattaṃ katvā ṭhitabhikkhū saṅghattherena vattabbā ‘‘āvuso, dhuragāme saṅghabhattaṃ, apaṇḍitamanusso pana agamāsi, gacchāma, dhuragāme piṇḍāya carissāmā’’ti. Bhikkhūhi therassa vacanaṃ kātabbaṃ, na dubbacehi bhavitabbaṃ, gāmadvāre aṭṭhatvāva piṇḍāya caritabbaṃ, tesu pattāni gahetvā nisīdāpetvā bhojentesu bhuñjitabbaṃ.
若又言说“请接受饭食”，应对曰：“你现在并非许多比库的拿者，只有三人是拿者。”他们若言：“尊者，有人在某村庄供养整个比库团，我为何不接受？”应答：“你不知如何邀请”。他们为何邀请？他们说：“尊者，请为我们供养比库。”若你也如此说“请接受比库”，则仍旧持续。若又言“唯食饭”，则应答：“你去吧，我们这里没有你的供养财产，这是一处受约束之地，我们在此化缘。”你回答“我愿化缘，尊者”。然后到来者会问“比库们得到什么饭食？”对此应当多加说明，长老们说：“自己去化缘饭食，勿再疏忽。”次日于佛塔转经处，住持长老训示：“朋友们，在困难村庄，有不智之人来，去吧，我们也去困难村落化缘。”众比库应遵守长老教诲，不可为难，应在村口停住化缘，拿得食物后叫坐下食用。
Sace āsanasālāya bhattaṃ ṭhapetvā rathikāsu āhiṇḍantā ārocenti ‘‘āsanasālāyaṃ, bhante, bhattaṃ gaṇhathā’’ti, na vaṭṭati. Atha pana ‘‘bhattaṃ ādāya tattha tattha gantvā bhattaṃ gaṇhathā’’ti vadanti, paṭikacceva vā vihāraṃ atiharitvā patirūpe ṭhāne ṭhapetvā āgatāgatānaṃ denti, ayaṃ abhihaṭabhikkhā nāma vaṭṭati. Sace pana bhattasālāya dānaṃ sajjetvā taṃ taṃ pariveṇaṃ pahiṇanti ‘‘bhattasālāya bhattaṃ gaṇhathā’’ti, vaṭṭati. Ye pana manussā piṇḍacārike bhikkhū disvā āsanasālaṃ sammajjitvā tattha nisīdāpetvā bhojenti, na te paṭikkhipitabbā. Ye pana gāme bhikkhaṃ alabhitvā gāmato nikkhamante bhikkhū disvā ‘‘bhante, bhattaṃ gaṇhathā’’ti vadanti, te paṭikkhipitabbā, na nivattitabbaṃ. Sace ‘‘nivattatha, bhante, bhattaṃ gaṇhathā’’ti vadanti, ‘‘nivattathā’’ti vuttapade nivattituṃ vaṭṭati. ‘‘Nivattatha, bhante, ghare bhattaṃ kataṃ, gāme bhattaṃ kata’’nti vadanti, gehe ca gāme ca bhattaṃ nāma yassa kassaci hoti, nivattituṃ vaṭṭati. ‘‘Nivattatha bhattaṃ gaṇhathā’’ti sambandhaṃ katvā vadanti, nivattituṃ na vaṭṭati. Āsanasālāto piṇḍāya carituṃ nikkhamante disvā ‘‘nisīdatha, bhante, bhattaṃ gaṇhathā’’ti vuttepi eseva nayo.
若有人在坐席大厅放饭，而车夫等人阻碍进食，称“请于坐席大厅食饭”，则不可允许。若有人说“拿饭，在此处处去拿食”，偶尔逾越寺院，到不适处放置，供行来往者取食，此谓扰乱比库饭食者，不可允许。若有人设饭食堂以施舍，在各处分发，称“于饭食堂取饭”，这是可以的。凡人间托钵行脚的比库见饭食堂，礼敬后在那里坐食，不应赶走。若有比库没得到饭食，村中走出时被人说“请接受饭食”，此类比库应赶走，不应允许回转。若有人说“回转吧，请接受饭食”，对此“回转吧”应被接受。若说“回转吧，在家里已食，在村内已食”，饭食属于某处，则应当回转。若说“回转，请接受饭食”而产生关系劝说，则不应回转。托钵时若被劝“请坐下，接受饭食”，也应如法。
‘‘Aññatra samayā’’ti vacanato gilānasamayo cīvaradānasamayo cīvarakārasamayo addhānagamanasamayo nāvābhiruhanasamayo mahāsamayo samaṇabhattasamayoti etesu sattasu samayesu aññatarasmiṃ anāpatti. Tasmā yathā mahācammassa parato maṃsaṃ dissati, evaṃ antamaso pādāpi phālitā honti, vālikāya vā sakkharāya vā pahaṭamatte dukkhaṃ uppādenti, na sakkā ca hoti antogāme piṇḍāya carituṃ, īdise gelaññe gilānasamayoti bhuñjitabbaṃ, na lesakappiyaṃ kātabbaṃ.
所谓“除时间外”，指的是病时、衣服施舍时、衣服制时、用具进出时、船只登乘时、大雨时、僧食时间等七种特殊时代，在这些某一时间内，共食有时是不犯戒的。因此，如大衣下显现肉类，或者小脚趾被砍伤，或用藤条、砂糖敲击而生苦痛时，不得外出托钵化缘，应在家中照常食用病时饭食，不可作损害戒律之举。
Cīvaradānasamayo nāma anatthate kathine vassānassa pacchimo māso, atthate kathine pañcamāsā. Etthantare ‘‘cīvaradānasamayo’’ti bhuñjitabbaṃ. Cīvare kariyamāne cīvarakārasamayoti bhuñjitabbaṃ. Yadā hi sāṭakañca suttañca labhitvā cīvaraṃ karonti, ayaṃ cīvarakārasamayo nāma, visuṃ cīvarakārasamayo nāma natthi, tasmā yo tattha cīvare kattabbaṃ yaṃ kiñci kammaṃ karoti, mahāpaccariyañhi ‘‘antamaso sūcivedhako’’tipi vuttaṃ. Tena ‘‘cīvarakārasamayo’’ti bhuñjitabbaṃ. Kurundiyaṃ pana vitthāreneva vuttaṃ ‘‘yo cīvaraṃ vicāreti chindati, moghasuttakaṃ ṭhapeti, āgantukapattaṃ ṭhapeti, paccāgataṃ sibbeti, āgantukapattaṃ bandhati, anuvātaṃ chindati ghaṭeti āropeti, tattha paccāgataṃ sibbeti, suttaṃ karoti valeti, pipphalikaṃ niseti, parivattanaṃ karoti, sabbopi cīvaraṃ karotiyevāti vuccati. Yo pana samīpe nisinno jātakaṃ vā dhammapadaṃ vā katheti, ayaṃ na cīvarakārako, etaṃ ṭhapetvā sesānaṃ gaṇabhojane anāpattī’’ti.
所谓布施僧衣时节，是指随行住处的尊者们在雨安居最后一月的法定时节，或说是五个月的法定时节之内。其间应当遵守“布施僧衣时节”。在制作僧衣时即称为“制作僧衣时节”。这是因为，当他们取得布匹和布料做僧衣时，这段期间被称为“制作僧衣时节”，在雨季内无别的“制作僧衣时节”。因此，在这期间，在僧衣上所做的任何工作均称为僧衣的制作，而大戒律中称之为“末月线记法”，其意即是指出这段时间要遵守的界限。所以当下属于“制作僧衣时节”而应当遵守。库润迪耶经文详细说明说：“有者拆散僧衣剪裁、将线结成假结、又加装外来补片、修补旧衣、剪坏衣片、缝补、加固、涂抹药剂、翻转、重新加工，做任何衣服的工作，都属于制作僧衣。若有人只是坐在一旁讲述前生故事或法句，这个人就不是制作僧衣者，这样做是得过且过，并不会违犯戒律。”
Addhānagamanasamaye antamaso aḍḍhayojanaṃ gantukāmenapi ‘‘aḍḍhayojanaṃ gacchissāmī’’ti bhuñjitabbaṃ, gacchantena bhuñjitabbaṃ, gatena ekadivasaṃ bhuñjitabbaṃ.
当往返行程时，即使目的地相距不足八由旬，也应心念“我要前往八由旬远处”，此时应当进行布施及其他活动，且旅行期间应当以此为食，且行走当天应食一餐。
Nāvābhiruhanasamaye ‘‘nāvaṃ abhiruhissāmī’’ti bhuñjitabbaṃ, āruḷhena icchitaṭṭhānaṃ gantvāpi yāva na orohati, tāva bhuñjitabbaṃ, oruḷhena ekadivasaṃ bhuñjitabbaṃ.
当登船时，应念“我要登船”，即便上了船往想去的地方前进到还未下船之前，也应继续进行布施，且登船当天应只食一餐。
Mahāsamayo nāma yattha dve tayo bhikkhū piṇḍāya caritvā yāpenti, antamaso catutthepi āgate na yāpenti, ayaṃ mahāsamayo. Yattha pana sataṃ vā sahassaṃ vā sannipatanti, tattha vattabbameva natthi, tasmā tādise kāle ‘‘mahāsamayo’’ti adhiṭṭhahitvā bhuñjitabbaṃ.
所谓“大方便”，是指二三名比库外出托钵乞食仍能供养，最后一月时有第四者不供养，依旧称此为大方便。但若有一百或一千人聚集处，则无此方便，因此此时应尊重“大方便”时节的说法。
Samaṇabhattasamayo nāma yo koci paribbājakasamāpanno bhattaṃ karoti, ayaṃ samaṇabhattasamayova. Tasmā sahadhammikesu vā titthiyesu vā aññatarena yena kenaci kate bhatte ‘‘samaṇabhattasamayo’’ti bhuñjitabbaṃ. ‘‘Anāpatti samaye, dve tayo ekato bhuñjanti, piṇḍāya caritvā ekato sannipatitvā bhuñjanti, niccabhattaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ, pañca bhojanāni ṭhapetvā sabbattha anāpattī’’ti (pāci. 220) vacanato yepi akappiyanimantanaṃ sādiyitvā dve vā tayo vā ekato gahetvā bhuñjanti, tesampi anāpatti.
所谓修行饮食时节，是指所有得证游行比库的饮食时间。这是因同教团或外别道俗的某些共餐活动而形成的“修行饮食时节”。经律藏曰：“在不违犯戒律时，两三人集合起食，乞食后合聚进食，设有正式饭、菜饭、布施饭、戒日饭、行脚饭、五种饮食事物皆可食用，任何地方皆无过失。”即使涉及不善的邀请而同受食，仍无过失。
Tattha animantitacatutthaṃ piṇḍapātikacatutthaṃ anupasampannacatutthaṃ pattacatutthaṃ gilānacatutthanti pañcannaṃ catutthānaṃ vasena vinicchayo veditabbo. Kathaṃ? Idhekacco cattāro bhikkhū ‘‘bhattaṃ gaṇhathā’’ti nimanteti. Tesu tayo gatā, eko na gato. Upāsako ‘‘eko, bhante, thero kuhi’’nti pucchati. Nāgato upāsakāti. So aññaṃ taṃkhaṇappattaṃ kañci ‘‘ehi, bhante’’ti gharaṃ pavesetvā catunnampi bhattaṃ deti , sabbesaṃ anāpatti. Kasmā? Gaṇapūrakassa animantitattā. Tayo eva hi tattha nimantitā gaṇhiṃsu, tehi gaṇo na pūrati, gaṇapūrako ca animantito, tena gaṇo bhijjatīti. Etaṃ animantitacatutthaṃ.
彼时有五种第四人可辨别为：未受邀请的第四人、托钵饭食的第四人、未同到的第四人、服法食的第四人、病中进食的第四人。举例说：几名比库邀请同食饭食，三人前往，一人未去。大众俗人问“一位长老在哪里？”答曰“未去的长老在。”后世俗人请之入家中，在场四人皆进食，无过失。何故？因未去者虽未受邀请但群体未满，未受邀请者且为补足人数，故群体因被补足而不缺缺口，此乃未受邀请第四人之情形。
Piṇḍapātikacatutthe nimantanakāle eko piṇḍapātiko hoti, so nādhivāseti, gamanavelāyaṃ pana ‘‘ehi bhante’’ti vutte anadhivāsitattā anāgacchantampi ‘‘etha bhikkhaṃ lacchathā’’ti gahetvā gacchanti, so taṃ gaṇaṃ bhindati, tasmā sabbesaṃ anāpatti.
在施食日的第四日受召请时，只有一位施食者，若他不留宿，行路之际被召唤说『请来，长老』，即便因无住宿而未至，施主们仍取施食而去，该施食者破坏了该群体，故对其无责。
Anupasampannacatutthe sāmaṇerena saddhiṃ nimantitā honti, sopi gaṇaṃ bhindati.
在未受具足戒的第四日，若与沙玛内拉一同受召请，该人亦破坏了该群体。
Pattacatutthe eko sayaṃ āgantvā pattaṃ peseti, evampi gaṇo bhijjati, tasmā sabbesaṃ anāpatti.
在获得袈裟的第四日，若一人亲自来送袈裟，也同样使该群体分裂，故对所有人无责任。
Gilānacatutthe gilānena saddhiṃ nimantitā honti, tattha gilānasseva anāpatti, itaresaṃ pana gaṇapūrako hoti. Na hi gilānena gaṇo bhijjati, tasmā tesaṃ āpatti. Mahāpaccariyaṃ pana avisesena vuttaṃ ‘‘samayaladdhako sayameva muccati, sesānaṃ gaṇapūrakattā āpattikaro hotī’’ti. Tasmā cīvaradānasamayaladdhakādīnampi vasena catukkāni veditabbāni.
在患病的第四日，若与病人一起受召请，则对于病人无责，但对他人群体则构成补充组成。因病者不使群体分裂，故对他们无责。殊胜法中曾特别云：『于时间限内接受袈裟者自行解脱，余者因群体补充而遭过失。』故对于授袈裟时间限制者等，仍应依据服用衣钵之时分别察知。
Sace pana adhivāsetvā gatesupi catūsu janesu eko paṇḍito bhikkhu ‘‘ahaṃ tumhākaṃ gaṇaṃ bhindissāmi, nimantanaṃ sādiyathā’’ti vatvā yāgukhajjakāvasāne bhattatthāya pattaṃ gaṇhantānaṃ adatvā ‘‘ime tāva bhikkhū bhojetvā vissajjetha, ahaṃ pacchā anumodanaṃ katvā gamissāmī’’ti nisinno, tesu bhutvā gatesu ‘‘detha, bhante, patta’’nti upāsakena pattaṃ gahetvā bhatte dinne bhuñjitvā anumodanaṃ katvā gacchati, sabbesaṃ anāpatti. Pañcannañhi bhojanānaṃyeva vasena gaṇabhojane visaṅketaṃ natthi, odanena nimantetvā kummāsaṃ gaṇhantāpi āpajjanti, tāni ca tehi ekato na gahitāni, yāguādīhi pana visaṅketaṃ hoti, tāni tehi ekato gahitānīti evaṃ eko paṇḍito aññesampi anāpattiṃ karoti. Niccabhattanti dhuvabhattaṃ vuccati, ‘‘niccabhattaṃ gaṇhathā’’ti vadanti, bahūnaṃ ekato gahetuṃ vaṭṭati. Salākabhattādīsupi eseva nayo.
若虽住宿离去，但于四人中，有一位智慧比库说：『我将破坏你们群体，请停止召请，』说罢吃饭时，于鱼蛙叶旁取袈裟，俺唤施食时留下，坐着说：『施食后我将赞成并离去。』在出席施食之人中，有人以‘请给袈裟，长老’的施主的话获得袈裟，食毕且表示赞成后离去，此亦无责。依五种饮食作为群体食，没有内乱。若以稀粥召请，因小孩子带去亦无过失；这些食物没有集中在一起。献祭等则会引起内乱，因而这些是集中的食物。所以一位智慧比库亦令其他人无责。所谓恒食即永久食，也称为‘恒食群取’，众多食物可供集中享用。以木签食物等亦宜如此。
§2
2. ‘‘Paramparabhojane aññatra samayā pācittiya’’nti (pāci. 222-223, 225) vuttaṃ paramparabhojanaṃ pana nimantanatoyeva pasavati. Yo hi ‘‘pañcannaṃ bhojanānaṃ aññatarena bhojanena bhattaṃ gaṇhathā’’tiādinā nimantito taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññatarabhojanaṃ bhuñjati, tassetaṃ bhojanaṃ ‘‘paramparabhojana’’nti vuccati. Evaṃ bhuñjantassa ṭhapetvā gilānasamayaṃ cīvaradānasamayaṃ cīvarakārasamayañca aññasmiṃ samaye pācittiyaṃ vuttaṃ, tasmā nimantanapaṭipāṭiyāva bhuñjitabbaṃ, na uppaṭipāṭiyā.
二、『连续饮食，除了时间限制即得斥责』（巴吉第亚律篇第222-223, 225节）云，连续饮食是仅在受召请时间限内成立。若有人依『以五种饮食中的某一饮食受召请』等规定受召请后，食用五种饮食中另一饮食，则此称为连续饮食。如此食用者，虽有授袈裟、患病交往、授衣作衣时间等斥责，但仅在某一时间点斥责，故应依召请时诣时饮食，而非违背时限饮食。
‘‘Anujānāmi, bhikkhave, vikappetvā paramparabhojanaṃ bhuñjitu’’nti (pāci. 226) vacanato paṭhamanimantanaṃ aññassa vikappetvāpi paribhuñjituṃ vaṭṭati. Ayaṃ (pāci. aṭṭha. 226 ādayo) vikappanā nāma sammukhāpi parammukhāpi vaṭṭati. Sammukhā disvā ‘‘mayhaṃ bhattapaccāsaṃ tuyhaṃ vikappemī’’ti vā ‘‘dammī’’ti vā vatvā bhuñjitabbaṃ, adisvā pañcasu sahadhammikesu yassa kassaci nāmaṃ gahetvā ‘‘mayhaṃ bhattapaccāsaṃ itthannāmassa vikappemī’’ti vā ‘‘dammī’’ti vā vatvā bhuñjitabbaṃ. Dve tīṇi nimantanāni pana ekasmiṃ patte pakkhipitvā missetvā ekaṃ katvā bhuñjituṃ vaṭṭati. ‘‘Anāpatti dve tayo nimantane ekato bhuñjatī’’ti (pāci. 229) hi vuttaṃ. Sace dve tīṇi kulāni nimantetvā ekasmiṃ ṭhāne nisīdāpetvā ito cito ca āharitvā bhattaṃ ākiranti, sūpabyañjanaṃ ākiranti, ekamissakaṃ hoti, etthāpi anāpatti.
「我准许你们，比库们，可以改变顺序来享用连食。」此语出自巴吉帝亚篇第226行，意谓第一次邀请他人时，即便改变顺序享用连食也是允许的。这种所谓的「改变顺序」既适用于面对面，也适用于背面对面。面对此景，应当说「我愿为你改变我的饭菜次序」或「赐予你」，说了便应享用；背对时在五位有共同关系者之中，取某一人之名，称「我愿为你改变这位女性的饭菜顺序」或「赐予你」，说了便享用。有三种邀请方式，投掷到同一碟中并合并为一，便可一次享用。巴吉帝亚篇第229行明言：「三个邀请合为一，享用时无过失。」如果三姓中的两姓邀请在某处坐下，从此处带来并摆上饭食与汤菜并合为一，仍无过失。
Sace pana mūlanimantanaṃ heṭṭhā hoti, pacchimaṃ pacchimaṃ upari, taṃ uparito paṭṭhāya bhuñjantassa āpatti, hatthaṃ pana anto pavesetvā paṭhamanimantanato ekampi kabaḷaṃ uddharitvā bhuttakālato paṭṭhāya yathā tathā vā bhuñjantassa anāpatti. ‘‘Sacepi tattha khīraṃ vā rasaṃ vā ākiranti, yena ajjhotthataṃ bhattaṃ ekarasaṃ hoti, koṭito paṭṭhāya bhuñjantassa anāpattī’’ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ ‘‘khīrabhattaṃ vā rasabhattaṃ vā labhitvā nisinnassa tattheva aññepi khīrabhattaṃ vā rasabhattaṃ vā ākiranti, khīraṃ vā rasaṃ vā pivato anāpatti, bhuñjantena paṭhamaṃ laddhamaṃsakhaṇḍaṃ vā bhattapiṇḍaṃ vā mukhe pakkhipitvā koṭito paṭṭhāya bhuñjituṃ vaṭṭati. Sappipāyāsepi eseva nayo’’ti.
若最初邀请者在下方，后续从西向东逐一上桌，接过后方者之食而食，此则有过失。若手探进食者腹部，第一次邀请者拿来硬物，用以挡住食时，视同阻止，享用者亦有过失。又云：「若有人带来牛奶或饮料，与已烧好的饭菜味道合为一体，被盖住，享用者仍有过失。」<大注疏>中言：「若得牛奶饭或汁饭，坐处附近有人带来牛奶饭与汁饭，饮用则无过失；若食者将初得饭或饭块放入口中，用硬物挡住，借此合并享用，则适用相同规则。」
Mahāupāsako bhikkhuṃ nimanteti, tassa kulaṃ upagatassa upāsakopi tassa puttadārabhātubhaginiādayopi attano attano koṭṭhāsaṃ āharitvā patte pakkhipanti, ‘‘upāsakena paṭhamaṃ dinnaṃ abhuñjitvā pacchā laddhaṃ bhuñjantassa āpattī’’ti mahāaṭṭhakathāyaṃ vuttaṃ. Kurundaṭṭhakathāyaṃ ‘‘vaṭṭatī’’ti vuttaṃ. Mahāpaccariyaṃ ‘‘sace pāṭekkaṃ pacanti, attano attano pakkabhattato āharitvā denti, tattha pacchā āhaṭaṃ paṭhamaṃ bhuñjantassa pācittiyaṃ. Yadi pana sabbesaṃ ekova pāko hoti, paramparabhojanaṃ na hotī’’ti vuttaṃ. Mahāupāsako nimantetvā nisīdāpeti, añño manusso pattaṃ gaṇhāti, na dātabbaṃ. Kiṃ, bhante, na dethāti. Nanu upāsaka tayā nimantitamhāti. ‘‘Hotu, bhante, laddhaṃ laddhaṃ bhuñjathā’’ti vadati, bhuñjituṃ vaṭṭati. ‘‘Aññena āharitvā bhatte dinne āpucchitvāpi bhuñjituṃ vaṭṭatī’’ti kurundiyaṃ vuttaṃ.
富有信徒邀请比库时，其家族及子女亲属等，往往各自拿出自己的饭食，投掷到同一碟中。大注疏言：「若未享用信徒首日所赠饭食，而后来享用所得饭食，应视为有过失。」有论书中云：「此行为属违例。」大注疏又言：「如果各人分别烹饪，自取所投食物，后来被迫将首日所享用者缴纳巴吉帝亚式过失。若只存在一过失，便无连食之说。」富有信徒招请比库并席坐，其他人取其饭食不得接受。比库若食用其所招请者之饭食便属过失。若未享用而席中被问及原因，回答因受招请故不食，主张应当享用。若取他人所取之饭食，或未询问便食，亦属合规。
Anumodanaṃ katvā gacchantaṃ dhammaṃ sotukāmā ‘‘svepi, bhante, āgaccheyyāthā’’ti sabbe nimantenti, punadivase āgantvā laddhaṃ laddhaṃ bhuñjituṃ vaṭṭati. Kasmā? Sabbehi nimantitattā. Ekopi bhikkhu piṇḍāya caranto bhattaṃ labhati, tamañño upāsako nimantetvā ghare nisīdāpeti, na ca tāva bhattaṃ sampajjati, sace so bhikkhu piṇḍāya caritvā laddhabhattaṃ bhuñjati, āpatti. Abhuñjitvā nisinne ‘‘kiṃ, bhante, na bhuñjasī’’ti vutte ‘‘tayā nimantitattā’’ti vatvā ‘‘laddhaṃ laddhaṃ bhuñjatha, bhante’’ti vutte bhuñjituṃ vaṭṭati. Sakalena gāmena ekato hutvā nimantitassa yattha katthaci bhuñjato anāpatti. Pūgepi eseva nayo. ‘‘Anāpatti sakalena gāmena nimantito tasmiṃ gāme yattha katthaci bhuñjati, sakalena pūgena nimantito tasmiṃ pūge yattha katthaci bhuñjati, nimantiyamāno ‘bhikkhaṃ gahessāmī’ti bhaṇati, niccabhatte salākabhatte pakkhike uposathike pāṭipadike pañca bhojanāni ṭhapetvā sabbattha anāpattī’’ti (pāci. 229) vuttaṃ.
获准同席者皆欲听闻法时，皆说「请您也来吧，比库」，隔日再来，得到饭食，逐一享用。何以如此？因众皆受邀。若有比库靠乞食得饭，另一信徒招请使其入家坐，饭食未增，当该比库靠乞食所得而食，则有过失。若未食只坐，有人问「为何不食？」「因受其邀故」答以，复言「请享用吧，比库」，即可享用。全乡乃至全村共邀，受邀之处任意食用无过失，即便有清晨亦如是。巴吉帝亚篇第229行成文：「全乡受邀者在某村内任食，无过失；全乡受邀于某聚落，亦无过失。受邀者则告知‘我将收取乞食’，并置五餐于白天、斋日、守斋日、戒修及修行处，处处无过失。」
Tattha nimantiyamāno bhikkhaṃ gahessāmīti bhaṇatīti ettha ‘‘bhattaṃ gaṇhā’’ti nimantiyamāno ‘‘na mayhaṃ tava bhattenattho, bhikkhaṃ gaṇhissāmī’’ti vadati, anāpattīti attho. Ettha pana mahāpadumatthero āha ‘‘evaṃ vadanto imasmiṃ sikkhāpade animantanaṃ kātuṃ sakkoti, bhuñjanatthāya pana okāso kato hotīti neva gaṇabhojanato, na cārittato muccatī’’ti. Mahāsumatthero āha ‘‘yadaggena animantanaṃ kātuṃ sakkoti, tadaggena neva gaṇabhojanaṃ, na cārittaṃ hotī’’ti.
此时被邀者言将取乞食句时，邀者曰「不为我取饭，我将帮您取」，则该行为无过失。大阿牛摩长老亦言：「如此语言，表明在此戒律下，无须另行邀请，食用目的为饭食，而非连食。不是因聚餐、连食或酒席而获释。」大苏摩长老亦云：「如果能够如此邀约，无需连食、亦无聚餐，亦非聚斋。」
Tattha cārittanti –
此处「聚斋」一词为——
‘‘Yo pana bhikkhu nimantito sabhatto samāno santaṃ bhikkhuṃ anāpucchā purebhattaṃ vā pacchābhattaṃ vā kulesu cārittaṃ āpajjeyya aññatra samayā pācittiyaṃ. Tatthāyaṃ samayo cīvaradānasamayo cīvarakārasamayo. Ayaṃ tattha samayo’’ti (pāci. 299) –
世尊云：『若有比库被邀请，在众会中与他人同住期间，若不曾询问前后时间或家族，而获得饮食享用，则仅依时节犯戒。当时此时正是布施衣服的时节，也是制作衣服的时节。这便是此处所称的时节。』
Evamāgataṃ cārittasikkhāpadaṃ vuttaṃ. Iminā hi sikkhāpadena yo pañcannaṃ bhojanānaṃ aññatarena ‘‘bhattaṃ gaṇhathā’’tiādinā akappiyanimantanena nimantito, teneva nimantanabhattena sabhatto samāno santaṃ bhikkhuṃ ‘‘ahaṃ itthannāmassa gharaṃ gacchāmī’’ti vā ‘‘cārittaṃ āpajjāmī’’ti vā īdisena vacanena anāpucchitvā yena bhattena nimantito, taṃ bhutvā vā abhutvā vā avītivatteyeva majjhanhike yasmiṃ kule nimantito, tato aññāni kulāni paviseyya, tassa vuttalakkhaṇaṃ duvidhampi samayaṃ ṭhapetvā aññattha pācittiyaṃ vuttaṃ. Tasmā akappiyanimantanena nimantiyamāno sace ‘‘bhikkhaṃ gaṇhissāmī’’ti vadati, imināpi sikkhāpadena anāpatti.
由此得知此处所说的行为戒律。倘若借此戒律，用于五种食物中的某一种、以非正当邀请而受食，以及被该非正当饮食邀请时，于众中正同住一处，与该清净比库未曾询问而接受饮食，或者虽未得食但未加否认，当其所在家族中被邀请，便可进入别的家族，因而对他视为不同的家族，故设有二种时间界限，此外处违规戒。由此知，应以非正当邀请邀约被邀请者，如言『我欲取此饭』等辈，虽被邀者答应者，仍由此戒受无罪。
§3
3.Santaṃbhikkhuṃ anāpucchāti ettha (pāci. aṭṭha. 298) pana kittāvatā santo hoti, kittāvatā asanto? Antovihāre yattha ṭhitassa kulāni payirupāsanacittaṃ uppannaṃ, tato paṭṭhāya yaṃ passe vā abhimukhe vā passati, yassa sakkā hoti pakativacanena ārocetuṃ, ayaṃ santo nāma, ito cito ca pariyesitvā ārocanakiccaṃ pana natthi. Yo hi evaṃ pariyesitabbo, so asantoyeva. Apica antoupacārasīmāya bhikkhuṃ disvā ‘‘āpucchissāmī’’ti gacchati. Tattha yaṃ passati, so āpucchitabbo. No ce passati, asantaṃ bhikkhuṃ anāpucchā paviṭṭho nāma hoti. Vikālagāmappavesanepi ayameva nayo.
第三条关于在众清净比库“不曾询问”之义。在此文集中，称为“清净”者指的是，内修静处住持，保持心意安隐，能当面指认清楚所在家族时，即为清净。若经过寻访未得此心识，或此类寻访行为无从施行，则为不清净。对于示现出为清净的比库，若欲进入家族而向其示意“我将询问”，当可询问，见有所指事宜时，即应加以询问。若无所见，即视为未询问，而未经询问而进入，即为进入不清净比库的住所。此理亦适用于时刻进入。
Sace (pāci. aṭṭha. 512) pana sambahulā kenaci kammena gāmaṃ pavisanti, ‘‘vikāle gāmappavesanaṃ āpucchāmī’’ti sabbehi aññamaññaṃ āpucchitabbaṃ. Tasmiṃ gāme taṃ kammaṃ na sampajjatīti aññaṃ gāmaṃ gacchanti, gāmasatampi hotu, puna āpucchanakiccaṃ natthi. Sace pana ussāhaṃ paṭippassambhetvā vihāraṃ gacchantā antarā aññaṃ gāmaṃ pavisitukāmā honti, puna āpucchitabbameva. Kulaghare vā āsanasālāya vā bhattakiccaṃ katvā telabhikkhāya vā sappibhikkhāya vā caritukāmo hoti, sace passe bhikkhu atthi, āpucchitvā gantabbaṃ. Asante bhikkhumhi ‘‘natthī’’ti gantabbaṃ, vīthiṃ otaritvā bhikkhuṃ passati, āpucchanakiccaṃ natthi, anāpucchitvāpi caritabbameva. Gāmamajjhena maggo hoti, tena gacchantassa ‘‘telādibhikkhāya carissāmī’’ti citte uppanne sace passe bhikkhu atthi, āpucchitvā caritabbaṃ. Maggā anokkamma bhikkhāya carantassa pana āpucchanakiccaṃ natthi. Sace sīho vā byaggho vā āgacchati, megho vā uṭṭheti, añño vā koci upaddavo uppajjati, evarūpāsu āpadāsu anāpucchāpi bahigāmato antogāmaṃ pavisituṃ vaṭṭati.
若有人携众多他人进村庄，则村民间应互相询问“现时入村否”。若某村中不获知此事，进而改入他村，则无须再问，此村无询问义务。若高僧等平息精进，欲讨饭或居处改入他村，亦当前往询问。若在家中或房舍中担任饮食奉事，为托钵需求行，若见有比库在应前，便须请示。若是对不起的比库，则答“无”，此时应离开。若过街看到比库，无需询问，未经询问亦可从事所行。若狮虎等猛兽来袭，或风暴起，或其他祸患临时，任由众人不问，自由进出。
§4
4. ‘‘Na ca, bhikkhave, abhinne sarīre paṃsukūlaṃ gahetabbaṃ, yo gaṇheyya, āpatti dukkaṭassā’’ti (pārā. 137) vacanato abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhanto dukkaṭaṃ āpajjati. Upaddavā ca tassa honti, bhinne pana gahetuṃ vaṭṭati.
世尊说：「比库啊，不应将破旧破烂的尘衣收取，即使有人收取，也会受恶果。」世尊对此破旧衣服明示，不应收取，若收受则罪恶加身。且会生骚扰，而有破坏，故不应收取。
Kittāvatā pana bhinnaṃ hoti? Kākakulalasoṇasiṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenapi. Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva, camme pana chinne bhinnaṃ. Yassapi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapīḷakā vā vaṇo vā hoti, idampi bhinnaṃ, tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati.
何谓『破损』？若像乌鸦、鸦、狮等嘴和下颚被折断或咬坏，覆面布还未破，则为损坏，不算破烂。而一部分被咬破，皮革断裂，即为毁损。活着时已有斑秃或伤痕为破损。三日后若因螨虫等害虫产生疮肿，也算破损。虽然不完全破烂，但可用藤条或草绳与他人固定绑扎，若无此物，须由世尊或他人剪裁修整后方可收取。对于有异物之身，应保持正念，专注僧相，应剪裁头、手或脚处，以便收受。
§5
5.Acchinnacīvarakena bhikkhunā kathaṃ paṭipajjitabbanti? ‘‘Anujānāmi, bhikkhave, acchinnacīvarassa vā naṭṭhacīvarassa vā aññātakaṃ gahapatiṃ vā gahapatāniṃ vā cīvaraṃ viññāpetuṃ. Yaṃ āvāsaṃ paṭhamaṃ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṃ vā uttarattharaṇaṃ vā bhūmattharaṇaṃ vā bhisicchavi vā, taṃ gahetvā pārupituṃ ‘labhitvā odahissāmī’ti. No ce hoti saṅghassa vihāracīvaraṃ vā uttarattharaṇaṃ vā bhūmattharaṇaṃ vā bhisicchavi vā, tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ, yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517) vacanato idha vuttanayena paṭipajjitabbaṃ.
第五、比库尼如何应行以无缝乞衣？『我允许，诸比库啊，对于无缝乞衣或者剩余乞衣，不许向不知情的居士或家族透露。若最先来到某处的，是该处僧团的居所乞衣、上衣、下衣或袈裟，便可承取奉用，并应称‘得此将守护’。若非该僧团的居所乞衣、上衣、下衣或袈裟，须以草叶或树叶覆盖后再去，应慎勿裸体乞衣，若违者即为恶行为。』（巴拉文第八篇第五百十七节）此处所说者，依此教法应当遵守。
Ayaṃ panettha anupubbakathā (pārā. aṭṭha. 2.517). Sace hi core passitvā daharā pattacīvarāni gahetvā palātā, corā therānaṃ nivāsanapārupanamattaṃyeva haritvā gacchanti, therehi neva tāva cīvaraṃ viññāpetabbaṃ, na sākhāpalāsaṃ bhañjitabbaṃ. Atha daharā sabbaṃ bhaṇḍakaṃ chaḍḍetvā palātā, corā therānañca nivāsanapārupanaṃ tañca bhaṇḍakaṃ haritvā gacchanti, daharehi āgantvā attano nivāsanapārupanāni na tāva therānaṃ dātabbāni. Na hi te anacchinnacīvarā attano atthāya sākhāpalāsaṃ bhañjituṃ labhanti, acchinnacīvarānaṃ pana atthāya labhanti. Acchinnacīvarāva attanopi paresampi atthāya labhanti, tasmā therehi vā sākhāpalāsaṃ bhañjitvā vākādīhi ganthetvā daharānaṃ dātabbaṃ, daharehi vā therānaṃ atthāya bhañjitvā ganthetvā tesaṃ hatthe datvā vā adatvā vā attanā nivāsetvā attano nivāsanapārupanāni therānaṃ dātabbāni, neva bhūtagāmapātabyatāya pācittiyaṃ hoti, na tesaṃ dhāraṇe dukkaṭaṃ.
此处为前引话语续述（巴拉文第八篇第二节五百一十七节）。倘若见窃贼，小比库们取持破旧乞衣逃走，窃贼仅取出长老僧坊屋顶的破旧部分一起携去，不可对长老们乞取该乞衣，也不可破坏树枝。然后小比库们弃置所有器具逃离，窃贼则取走长老的僧坊屋顶和器具，前来小比库不能给予长老们自己的屋顶部分。实质上，他们无缝乞衣不应伤害自己的僧坊树枝，而此无缝乞衣是为自己及他人利益所得，故破坏树枝及争执以语言抢夺者，为必须给予小比库；反之，小比库损坏僧坊树枝争执，将其付与长老或自行安置自己的僧坊部分，亦应给予长老，非因毁坏树林屋顶而触犯悔戒，亦无守护之恶。
Sace antarāmagge rajakattharaṇaṃ vā hoti, aññe vā tādise manusse passanti, cīvaraṃ viññāpetabbaṃ. Yāni ca nesaṃ te vā viññattamanussā aññe vā sākhāpalāsanivāsane bhikkhū disvā ussāhajātā vatthāni denti, tāni sadasāni vā hontu adasāni vā nīlādinānāvaṇṇāni vā, kappiyānipi akappiyānipi sabbānipi acchinnacīvaraṭṭhāne ṭhitattā tesaṃ nivāsetuñca pārupituñca vaṭṭanti.
若居间道路上有红漆屋顶，或他人可见此类，需告知可乞衣之物。且当他人见有比库出席之处，兴起兴趣而布施衣物，这些衣物可为染色或未染色，蓝色或其他各种颜色，不论合宜与否，皆应于无缝乞衣处定住，且应允许提出奉用。
Vuttampihetaṃ parivāre –
前述因由总结于下：
‘‘Akappakataṃ nāpi rajanāya rattaṃ,
『不可为某个国王漆红房顶，
Tena nivattho yenakāmaṃ vajeyya;
唯行此，以使愿望相应；』
Na cassa hoti āpatti,
对于他来说，不会生起过失，
So ca dhammo sugatena desito;
这是因为该法是由善逝者宣说的；
Pañhāmesā kusalehi cintitā’’ti. (pari. 481);
这个问题已经由善业深思熟虑解决了。
Ayañhi pañho acchinnacīvarakabhikkhuṃ sandhāya vutto. Atha pana titthiyehi samāgacchanti, te ca nesaṃ kusacīravākacīraphalakacīrāni denti, tānipi laddhiṃ aggahetvā nivāsetuṃ vaṭṭanti, nivāsetvāpi laddhi na gahetabbā.
这段话专门针对无缺衣服的比库提出。第三则经文中说：彼时诸比库聚集，赠与他们不洁净的衣物、不洁净的袈裟、不洁净的布料或皮革制品等，他们若获得这些衣物，就想方设法收纳起来，想安置好，但却不应占为己有。
Yaṃ āvāsaṃ paṭhamaṃ upagacchanti, tattha vihāracīvarādīsu yaṃ atthi, taṃ anāpucchāpi gahetvā nivāsetuṃ vā pārupituṃ vā labhati. Tañca kho ‘‘labhitvā odahissāmi, puna ṭhapessāmī’’ti adhippāyena, na mūlacchejjāya. Labhitvā ca pana ñātito vā upaṭṭhākato vā aññato vā kutoci pākatikameva kātabbaṃ. Videsagatena pana ekasmiṃ saṅghike āvāse saṅghikaparibhogena bhuñjanatthāya ṭhapetabbaṃ. Sacassa paribhogeneva taṃ jīrati vā nassati vā, gīvā na hoti. Sace pana etesaṃ vuttappakārānaṃ gihivatthādīnaṃ bhisicchavipariyantānaṃ kiñci na labhati, tena tiṇena vā paṇṇena vā paṭicchādetvā āgantabbanti.
初到某处住宿时，无论住所中有无禅杖、衣服等随身物品，都可以无需打听而收纳、安放或看守。并且以“得到了我会通知，届时再放置”之意愿为原则，不得私自占有。他人或亲属守护着这些物品，或由别人暂时保管，在其他地方的比库住宅中，应根据僧团共同生活的规定妥善安放。以共同使用的方式，这些物品可能损坏或灭失，但无所谓财物随身。若因这些贪图禁止的家用物品等受损无所获得，则应以草或树叶遮盖，之后方可进入。
§6
6. ‘‘Na, bhikkhave, paṭibhānacittaṃ kārāpetabbaṃ itthirūpakaṃ purisarūpakaṃ, yo kārāpeyya, āpatti dukkaṭassā’’ti (cūḷava. 299) vacanato itthipurisarūpaṃ kātuṃ vā kārāpetuṃ vā bhikkhuno na vaṭṭati. Na kevalaṃ (cūḷava. aṭṭha. 299) itthipurisarūpameva, tiracchānarūpampi antamaso gaṇḍuppādarūpaṃ bhikkhuno sayaṃ kātuṃ vā ‘‘karohī’’ti vattuṃ vā na vaṭṭati, ‘‘upāsaka dvārapālaṃ karohī’’ti vattumpi na labhati. Jātakapakaraṇaasadisadānādīni pana pasādanīyāni nibbidāpaṭisaṃyuttāni vā vatthūni parehi kārāpetuṃ labhati, mālākammādīni sayampi kātuṃ labhati.
第六条说：“比库们，不可制造或安置女形象或男形象玩偶，若制造将犯难行罪。”表明比库不可制造女性或男性形像玩偶。不仅女形象，连畸形或鬼怪、手指、脚趾等形象亦不可自行制造或安置，也不得制造“让在家居士守门”之物。相反的，关于生死故事的教法道具或引发厌离心的物品，则可教他人制作，也可自行制作迦旃延和花环等。
§7
7. ‘‘Na, bhikkhave, vippakatabhojano bhikkhu vuṭṭhāpetabbo, yo vuṭṭhāpeyya, āpatti dukkaṭassā’’ti (cūḷava. 316) vacanato antaraghare (cūḷava. aṭṭha. 316) 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 vutte pana pavisitabbaṃ. Sace koci kiñci na vadati, āsanasālaṃ gantvā atisamīpaṃ agantvā sabhāgaṭṭhāne ṭhātabbaṃ. Okāse kate ‘‘pavisathā’’ti vuttena pavisitabbaṃ. Sace pana yaṃ āsanaṃ tassa pāpuṇāti, tattha abhuñjanto bhikkhu nisinno hoti, taṃ uṭṭhāpetuṃ vaṭṭati. Yāgukhajjakādīsu pana yaṃ kiñci pivitvā khāditvā vā yāva añño āgacchati, tāva nisinnaṃ rittahatthampi uṭṭhāpetuṃ na vaṭṭati. Vippakatabhojanoyeva hi so hoti.
七、“比库们，拥有外人饭食的比库，不当起身，如若起身，则是犯难行。”此语（出自《小法集》第316经）指在室内（《小法集释》第八章第316节）、或在精舍、野外，任何一处当有食物供养比库时，比库不应在用未净饭食时起身。饭后如有其他比库后来，应接请其到室内。若有人（人或比库）说“请进来”，此时应答“比库们到我此处进来，我将起身迎接。”若说“沙弥，世尊的坐位已备”，则应入座。若无人告知，应往坐具室，近处停留，集众席地而坐。若有人说“请进来”，则应入座。若占据他人座位而未用饭的比库坐着，应起身让坐。但在野外或在树下，只要尚未有别人到来，空手坐着时不应起身。正是因为此饭食为别处他人供养。
Sace pana āpattiṃ atikkamitvāpi vuṭṭhāpetiyeva, yaṃ so vuṭṭhāpeti, ayañca bhikkhu pavārito hoti, tena vattabbo ‘‘gaccha udakaṃ āharāhī’’ti. Vuḍḍhataraṃ bhikkhuṃ āṇāpetuṃ idameva ekaṭṭhānaṃ. Sace so udakampi na āharati, sādhukaṃ sitthāni gilitvā vuḍḍhassa āsanaṃ dātabbaṃ. Vuttampi cetaṃ –
若虽犯难行，却仍违例起身，则该起身者即为犯戒比库，此时应说：“去取水来。”拿水给年长比库的处所只有这一处。若不取水，应饮清净开水，并将座位让给年长比库。经文中亦说：
‘‘Sace vuṭṭhāpeti, pavārito ca hoti, ‘gaccha udakaṃ āharā’ti vattabbo. Evañcetaṃ labhetha, iccetaṃ kusalaṃ. No ce labhetha, sādhukaṃ sitthāni gilitvā vuḍḍhassa āsanaṃ dātabbaṃ. Natvevāhaṃ, bhikkhave, ‘kenaci pariyāyena vuḍḍhatarassa bhikkhuno āsanaṃ paṭibāhitabba’nti vadāmi, yo paṭibāheyya, āpatti dukkaṭassā’’ti (cūḷava. 316).
“若起身且当犯戒时，应说‘去取水来’。若照此做到，则为善法；若不能做到，应饮清净水，并将座位让给年长比库。否则，我将说‘任何方式不得夺年长比库席位’，若有人夺，则为犯难行。”（《小法集》第316）
§8
8. ‘‘Anujānāmi, bhikkhave, navakena bhikkhunā uddisantena samake vā āsane nisīdituṃ uccatare vā dhammagāravena, therena bhikkhunā uddisāpentena samake vā āsane nisīdituṃ nīcatare vā dhammagāravenā’’ti (cūḷava. 320) vacanato navakatarena bhikkhunā uddisantena uccatarepi āsane nisīdituṃ, vuḍḍhatarena bhikkhunā uddisāpentena nīcatarepi āsane nisīdituṃ vaṭṭati.
八、“我允诺，比库们，新出家的比库可坐在比库长老或老师的正侧高处，长老或老师则可坐在新出家者正侧较低处，依此礼仪而坐。”（《小法集》第320）此语说明新出家比库可居高位坐，尊者比库则居低位坐的适宜礼节。
§9
9. ‘‘Anujānāmi , bhikkhave, tivassantarena saha nisīditu’’nti (cūḷava. 320) vacanato tivassantarena bhikkhunā saddhiṃ ekāsane nisīdituṃ vaṭṭati. Tivassantaro (cūḷava. aṭṭha. 320) nāma yo dvīhi vassehi mahantataro vā daharataro vā hoti, yo pana ekena vassena mahantataro vā daharataro vā, yo vā samānavasso, tattha vattabbameva natthi, ime sabbe ekasmiṃ mañce vā pīṭhe vā dve dve hutvā nisīdituṃ labhanti. ‘‘Anujānāmi, bhikkhave, duvaggassa mañcaṃ duvaggassa pīṭha’’nti (cūḷava. 320) hi vuttaṃ.
九、“我允诺，比库们，三冬期间，比库可同坐一处。”（《小法集》第320）语中三冬指两年里年长或年幼的比库，或者同一年中的年长或年幼比库。若是同龄，则同年比库无此规矩。所有这些比库可双双分组，坐于同一床或凳子上。经中又云：“我允诺，比库们，不和睦者用双人床或双人凳子。”（《小法集》第320）
§10
10. Yaṃ pana tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenapi saddhiṃ nisīdituṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, yaṃ tiṇṇaṃ pahoti, ettakaṃ pacchimaṃ dīghāsana’’nti (cūḷava. 320) hi vuttaṃ. ‘‘Anujānāmi, bhikkhave, ṭhapetvā paṇḍakaṃ mātugāmaṃ ubhatobyañjanakaṃ asamānāsanikehi saha dīghāsane nisīditu’’nti (cūḷava. 320) vacanato pana dīghāsanepi paṇḍakādīhi saha nisīdituṃ na vaṭṭati.
十、三个人同坐时，无论床位是合一还是分开，即使木板片未接合，也可共坐。经中有云：“我允诺，比库们，三个人同床，这是宽容的长坐。”（《小法集》第320）但若三人中有般哒咖（性别不定者）、母维持不完全洁净者、同性行者等不适合同座者，则不应共坐一张长床。（《小法集》第320）
§11
11. Gilānaṃ upaṭṭhahantena ‘‘natthi vo, bhikkhave, mātā, natthi pitā, ye vo upaṭṭhaheyyuṃ, tumhe ce, bhikkhave, aññamaññaṃ na upaṭṭhahissatha, atha ko carahi upaṭṭhahissati. Yo, bhikkhave, maṃ upaṭṭhaheyya, so gilānaṃ upaṭṭhaheyyā’’ti (mahāva. 365) imaṃ bhagavato anusāsaniṃ anussarantena sakkaccaṃ upaṭṭhātabbo.
世尊教诲病者侍者曰：『比库们，你们无人是父无人是母，谁能侍奉你们呢？若你们彼此之间不互相侍奉，那么谁来侍奉呢？比库们，侍奉我者，正当侍奉病者。』依此世尊之教诲，断不可轻忽，应当谨慎侍奉。
Sace upajjhāyo hoti, upajjhāyena yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. Sace ācariyo hoti, ācariyena yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. Sace saddhivihāriko hoti, saddhivihārikena yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. Sace antevāsiko hoti, antevāsikena yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. Sace samānupajjhāyako hoti, samānupajjhāyakena yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. Sace samānācariyako hoti, samānācariyakena yāvajīvaṃ upaṭṭhātabbo, vuṭṭhānamassa āgametabbaṃ. Sace na hoti upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā, saṅghena upaṭṭhātabbo. No ce upaṭṭhaheyya, āpatti dukkaṭassā’’ti (mahāva. 365) –
若有导师，则应终其生命侍奉导师，直至导师示寂。若有老师，则应终其生命侍奉老师，直至老师示寂。若有具信者，则应终其生命侍奉具信者，直至其逝。若有同住者，则应终其生命侍奉同住者，直至其示寂。若有同领众者，则应终其生命侍奉同领者，直至其辞世。若无前述人，则应由僧团侍奉。若不侍奉者，是犯戒恶。
Vacanato yassa (mahāva. aṭṭha. 365) te upajjhāyādayo tasmiṃ vihāre natthi, āgantuko hoti ekacārikabhikkhu, saṅghassa bhāro, tasmā saṅghena upaṭṭhātabbo. No ce upaṭṭhaheyya, sakalassa saṅghassa āpatti. Vāraṃ ṭhapetvā jaggantesu pana yo attano vāre na jaggati, tasseva āpatti, saṅghattheropi vārato na muccati. Sace sakalo saṅgho ekassa bhāraṃ karoti, eko vā vattasampanno bhikkhu ‘‘ahameva jaggissāmī’’ti jaggati, saṅgho āpattito muccati.
此言若僧团无前述导师等者，有远行来访的独行比库，是僧团的负担，当由僧团侍奉。若不侍奉，则全僧团犯戒。若设传戒仪轨于舍卫城，或本人未参加该仪轨，则其犯戒，他作长者之僧也难免。若整个僧团把负担委托一人，该比库若说“我自行承担”，自行服侍，则僧团便得解脱。
Gilānena pana –
谈及病者——
‘‘Pañcahi, bhikkhave, aṅgehi samannāgato gilāno dūpaṭṭho hoti. Asappāyakārī hoti, sappāye mattaṃ na jānāti, bhesajjaṃ na paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ nāvikattā hoti ‘abhikkamantaṃ vā abhikkamatīti, paṭikkamantaṃ vā paṭikkamatīti, ṭhitaṃ vā ṭhito’ti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hotī’’ti (mahāva. 366) –
『比库们，疾病者俱具五种身体特征，实为破败之体。此人无康健，虽有痊愈可能，却无察觉。药石不施用。病者十九种护理者，若真正侍奉，则洞悉患处，知病情如实。病痛剧烈异常恶劣，痛苦难忍，身心异常苦楚，若非实患，此难得见。』
Evaṃ vuttāni pañca ayuttaṅgāni ārakā parivajjetvā –
如是说毕，远行者弃五种门身，而应当弃绝远行者。
‘‘Pañcahi, bhikkhave, aṅgehi samannāgato gilāno sūpaṭṭho hoti. Sappāyakārī hoti, sappāye mattaṃ jānāti, bhesajjaṃ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ āvikattā hoti ‘abhikkamantaṃ vā abhikkamatīti, paṭikkamantaṃ vā paṭikkamatīti, ṭhitaṃ vā ṭhito’ti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hotī’’ti (mahāva. 366) –
“五种肢体具备的病人，具备病症的人，是病重卧床的。这种人善于观察适宜的事项，了解适宜的程度，应用药物妥当。对于利益愿求者的病情照护，能够恰如其分地对症下药，无论是朝向进展或退却，静止或运动，均能了知。所生起的身体痛苦，剧烈、坚硬、尖锐、虚伪、不悦、夺命且有寄宿性质。”（《大部相应部》366经文）
Evaṃ vuttapañcaṅgasamannāgatena bhavitabbaṃ.
据此教示，应当成为具备上述五种肢体特征者。
Gilānupaṭṭhākena ca –
关于病情照护者，亦如是说——
‘‘Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ. Na paṭibalo hoti bhesajjaṃ saṃvidhātuṃ, sappāyāsappāyaṃ na jānāti, asappāyaṃ upanāmeti, sappāyaṃ apanāmeti, āmisantaro gilānaṃ upaṭṭhāti, no mettacitto, jegucchī hoti uccāraṃ vā passāvaṃ vā kheḷaṃ vā vantaṃ vā nīhātuṃ, na paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetu’’nti (mahāva. 366) –
“五种肢体具备的病情照护者，不能照护病人。他不能安排药物治疗，不知判断适宜与不适宜，经常使不适宜者进入，使适宜者离开。自心无怜悯，不洁浊，经常泛起腹泻、呕吐、吐痰、腹痛、呕吐。不能按时合理地与病人交流、接触、激励、安抚。”（《大部相应部》366经文）
Evaṃ vuttāni pañca ayuttaṅgāni ārakā parivajjetvā –
如此说完，舍弃五种没有道德的肢体特征的人——
‘‘Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ. Paṭibalo hoti bhesajjaṃ saṃvidhātuṃ, sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti, sappāyaṃ upanāmeti, mettacitto gilānaṃ upaṭṭhāti, no āmisantaro, ajegucchī hoti uccāraṃ vā passāvaṃ vā kheḷaṃ vā vantaṃ vā nīhātuṃ, paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetu’’nti (mahāva. 366) –
“五种肢体具备的病情照护者，应照护病人，能安排药物治疗，明辨适宜与否，常使不适宜者离开，使适宜者进入。自心慈悲，清净，不生腹泻、呕吐、吐痰、腹痛、呕吐。能按时合理地与病人交流、接触、激励、安抚。”（《大部相应部》366经文）
Evaṃ vuttapañcaṅgasamannāgatena bhavitabbaṃ.
此谓应当具备五支条件，方为如是记述。
§12
12. Dhammiṃ kathaṃ karontena (mahāva. aṭṭha. 2.180) ca ‘‘sīlavā hi tvaṃ katakusalo, kasmā mīyamāno bhāyasi, nanu sīlavato saggo nāma maraṇamattapaṭibaddhoyevā’’ti evaṃ gilānassa bhikkhuno maraṇavaṇṇo na saṃvaṇṇetabbo. Sace hi tassa saṃvaṇṇanaṃ sutvā āhārupacchedādinā upakkamena ekajavanavārāvasesepi āyusmiṃ antarā kālaṃ karoti, imināva mārito hoti. Paṇḍitena pana bhikkhunā iminā nayena anusiṭṭhi dātabbā ‘‘sīlavato nāma anacchariyā maggaphaluppatti, tasmā vihārādīsu āsattiṃ akatvā buddhagataṃ dhammagataṃ saṅghagataṃ kāyagatañca satiṃ upaṭṭhapetvā manasikāre appamādo kātabbo’’ti. Maraṇavaṇṇepi saṃvaṇṇite so tāya saṃvaṇṇanāya kañci upakkamaṃ akatvā attano dhammatāya yathāyunā yathānusandhināva marati, tappaccayā saṃvaṇṇako āpattiyā na kāretabbo.
十二、关于如何谈论法：如《大毗婆沙论·分部二·第180经》所云：『你乃有德行为善巧者，何因当死而怖惧？诚如是，守持戒者之所居天界，实因死而受束缚罢了。』对于患病僧者，不当如是形容其死亡景象。倘若听闻此种描述，却因断食等过失致使寿命只剩一周多些，被此而死，则为他杀。但贤明僧者应依此原则而行：『可知持戒者必然无非奇异而获得道果，故不可于临终诸处起患病念，而应持有如佛法及僧法之念，保持身念，勤于用心，不可怠慢。』即使对死亡景象作描述，也不可有任何过失而违背本性，理当依自性与年寿、缘由而死，如此说明者不得致使过失。
§13
13. ‘‘Na ca, bhikkhave, attānaṃ pātetabbaṃ, yo pāteyya, āpatti dukkaṭassā’’ti (pārā. 183) vacanato gilānena (pārā. aṭṭha. 2.182-183) bhikkhunāpi yena kenaci upakkamena antamaso āhārupacchedanenapi attā na māretabbo. Yopi gilāno vijjamāne bhesajje ca upaṭṭhākesu ca maritukāmo āhāraṃ upacchindati, dukkaṭameva. Yassa pana mahāābādho cirānubandho, bhikkhū upaṭṭhahantā kilamanti jigucchanti, ‘‘kadā nu kho gilānato muccissāmā’’ti aṭṭīyanti. Sace so ‘‘ayaṃ attabhāvo paṭijaggiyamānopi na tiṭṭhati, bhikkhū ca kilamantī’’ti āhāraṃ upacchindati, bhesajjaṃ na sevati, vaṭṭati. Yo pana ‘‘ayaṃ rogo kharo, āyusaṅkhārā na tiṭṭhanti, ayañca me visesādhigamo hatthappatto viya dissatī’’ti upacchindati, vaṭṭatiyeva. Agilānassapi uppannasaṃvegassa ‘‘āhārapariyesanaṃ nāma papañco, kammaṭṭhānameva anuyuñjissāmī’’ti kammaṭṭhānasīsena upacchindantassa vaṭṭati. Visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭati. Sabhāgānañhi lajjībhikkhūnaṃ kathetuṃ vaṭṭati.
十三、『比库们，应知不可于自身顶倒，若倒则为大过错。』（《巴拉摩经》183）此语为患病比库说，谓以某种过失终止食止，末时亦不可自杀。即便病苦时于方士及医师治疗中仍欲自杀、断食亦为恶。若大苦难持续长久，伺候之比库厌恶而曰『何时能脱离患病？』时，若此人亦生意念：『此身虽受苦亦不住，且比库病苦怨言不断，』断食不就医，则恶性增长。若生意：『此病极难，寿命不长，尤似虎象吼声难忍，』则恶性甚增。即使患病而生烦恼念时，若精勤修业，专注于业处，则不增长。对所述疾病多次说明而断食者未增长恶业，贪爱即不生。羞耻心强之众比库间能谈此事。
§14
14. ‘‘Na ca, bhikkhave, appaṭivekkhitvā āsane nisīditabbaṃ, yo nisīdeyya, āpatti dukkaṭassā’’ti (pārā. 180) vacanato āsanaṃ anupaparikkhitvā na nisīditabbaṃ. Kīdisaṃ (pārā. aṭṭha. 2.180) pana āsanaṃ upaparikkhitabbaṃ, kīdisaṃ na upaparikkhitabbaṃ? Yaṃ suddhaṃ āsanameva hoti apaccattharaṇakaṃ, yañca āgantvā ṭhitānaṃ passataṃyeva attharīyati, taṃ na paccavekkhitabbaṃ, nisīdituṃ vaṭṭati. Yampi manussā sayaṃ hatthena akkamitvā ‘‘idha bhante nisīdathā’’ti denti, tasmimpi vaṭṭati. Sacepi paṭhamameva āgantvāpi nisinnā pacchā uddhaṃ vā adho vā saṅkamanti, paṭivekkhaṇakiccaṃ natthi. Yampi tanukena vatthena yathā talaṃ dissati, evaṃ paṭicchannaṃ hoti, tasmimpi paṭivekkhaṇakiccaṃ natthi. Yaṃ pana paṭikacceva pāvārakojavādīhi atthataṃ hoti, taṃ hatthena parāmasitvā sallakkhetvā nisīditabbaṃ. Mahāpaccariyaṃ pana ‘‘ghanasāṭakenapi atthate yasmiṃ vali na paññāyati, taṃ na paṭivekkhitabba’’nti vuttaṃ.
十四、『比库们，不经观察而昧于座席而坐者，若坐则为大过错。』（《巴拉摩经》180）此言座席未经察验不能坐。何谓察验？所谓座席本清净，若来者立走于席上犹如走于树叶上，则不应察视，可坐。若人亲自以手指点此处云『请坐此处』，该处可以坐。即使初来坐下，后起坐立仿佛上下摆动，亦无不当。若座席细布如叶般可隐匿实地，则无须察视。然若座席败坏不净，非善知识所用，手指示意并以礼抚摸标示，则应坐。大长老有言：『即使为坚石暗符所覆亦可坐，因难以断定此处否。』
§15
15. ‘‘Na , bhikkhave, davāya silā paṭivijjhitabbā, yo paṭivijjheyya, āpatti dukkaṭassā’’ti (pārā. 183) vacanato hasādhippāyena pāsāṇo na pavaṭṭetabbo. Na kevalañca (pārā. aṭṭha. 2.182-183) pāsāṇo, aññampi yaṃ kiñci dārukhaṇḍaṃ vā iṭṭhakakhaṇḍaṃ vā hatthena vā yantena vā paṭivijjhituṃ na vaṭṭati. Cetiyādīnaṃ atthāya pāsāṇādayo hasantā hasantā pavaṭṭentipi khipantipi ukkhipantipi, ‘‘kammasamayo’’ti vaṭṭati, aññampi īdisaṃ navakammaṃ vā karontā bhaṇḍakaṃ vā dhovantā rukkhaṃ vā dhovanadaṇḍakaṃ vā ukkhipitvā paṭivijjhanti, vaṭṭati, bhattavissaggakālādīsu kāke vā soṇe vā kaṭṭhaṃ vā kathalaṃ vā khipitvā palāpenti, vaṭṭati.
十五、『比库们，不得以力气砸碎石块，若砸毁则为大过错。』（《巴拉摩经》183）此语意谓不得用力破坏石头。除石头外，不得用手或工具破坏任何木片砖块。为佛塔等圣地用，石块等可边砸边转，抛掷或架起皆可，以为搬动。若有人干新业，比如打破器具，洗涤木器，抛掷树枝，皆属可，且于食时离散处，鹿或鸟或木片等噪杂皆无违。
§16
16. ‘‘Na, bhikkhave, dāyo ālimpitabbo, yo ālimpeyya, āpatti dukkaṭassā’’ti (cūḷava. 283) vacanato vane aggi na dātabbo. Sace (pārā. aṭṭha. 2.190) pana ‘‘etthantare yo koci satto maratū’’ti aggiṃ deti, pārājikānantariyathullaccayapācittiyavatthūnaṃ anurūpato pārājikādīni akusalarāsi ca hoti. ‘‘Allatiṇavanappatayo ḍayhantū’’ti aggiṃ dentassa pācittiyaṃ, ‘‘dabbūpakaraṇāni vinassantū’’ti aggiṃ dentassa dukkaṭaṃ. ‘‘Khiḍḍādhippāyenapi dukkaṭa’’nti saṅkhepaṭṭhakathāyaṃ vuttaṃ. ‘‘Yaṃ kiñci allasukkhaṃ saindriyānindriyaṃ ḍayhatū’’ti aggiṃ dentassa vatthuvasena pārājikathullaccayapācittiyadukkaṭāni veditabbāni.
十六、『比库们，不得放火，若放火则为大过错。』（《小毗婆沙论》283）此语意谓于林中不得纵火。若有人纵火致他命绝，则为违犯巴拉基戒及随行戒。『纵火焚毁树林者，应当悔过；烧毁器具者，此为恶业。』简略注释云：『用力强暴纵火亦属恶。』纵火烧毁一切令感官苦恼之物，应识别为巴拉基戒及随行戒中之恶业。
Paṭaggidānaṃ pana parittakaraṇañca bhagavatā anuññātaṃ, tasmā araññe vanakammikehi vā dinnaṃ sayaṃ vā uṭṭhitaṃ aggiṃ āgacchantaṃ disvā ‘‘tiṇakuṭiyo mā vinassantū’’ti tassa aggino paṭiaggiṃ dātuṃ vaṭṭati, yena saddhiṃ āgacchanto aggi ekato hutvā nirupādāno nibbāti. ‘‘Parittampi kātuṃ vaṭṭatī’’ti tiṇakuṭikānaṃ samantā bhūmitacchanaṃ parikhākhaṇanaṃ vā, yathā āgato aggi upādānaṃ alabhitvā nibbāti, etañca sabbaṃ uṭṭhiteyeva aggismiṃ asati anupasampanne sayampi kātuṃ vaṭṭati. Anuṭṭhite pana anupasampannehi kappiyavohārena kāretabbaṃ, udakena pana nibbāpentehi appāṇakameva udakaṃ āsiñcitabbaṃ.
但有关取火施予及防护措施，世尊曾加以允许。因而在森林中，若由林中工匠或主人起火，见火焰向茅草屋蔓延时，便会自燃消灭，观止茅草屋有毁灭之患。故火焰便可被重新点燃，以使火焰聚合合一，燃尽无余。亦应进行防护工作，如清除茅草屋周围土地，砍除树枝，待火焰来临却无可燃之物时，火焰便会熄灭。此等一切皆发生于有火焰燃起且未熄灭之时。若火已熄灭，防护需由合格者执行。用水浇灭者宜浇少量，避免过多。
§17
17. Assaddhesu (pārā. aṭṭha. 2.181) micchādiṭṭhikulesu sakkaccaṃ paṇītabhojanaṃ labhitvā anupaparikkhitvā neva attanā paribhuñjitabbaṃ, na paresaṃ dātabbaṃ. Visamissampi hi tāni kulāni piṇḍapātaṃ denti. Yampi ābhidosikaṃ bhattaṃ vā khajjakaṃ vā tato labhati, tampi na paribhuñjitabbaṃ. Apihitavatthumpi hi sappavicchikādīhi adhisayitaṃ chaḍḍanīyadhammaṃ tāni kulāni denti. Gandhahaliddādimakkhitopi tato piṇḍapāto na gahetabbo. Sarīre rogaṭṭhānāni puñchitvā ṭhapitabhattampi hi tāni dātabbaṃ maññantīti.
在对不信戒者，尤其持有邪见之人，虽偶尔获得供养食物，未加查验便不当自行享用，也不可送他人。因为污染者也因此聚集乞食。凡取得伤残或碎屑食物者，亦不宜享用。衣物虽有香粉、姜黄涂抹等，应弃置不取。身体有病疮者，若涂抹在衣物上的食物则须舍弃，不可收受。
§18
18. ‘‘Anāpatti, bhikkhave, gopakassa dāne’’ti (pārā. 156) vuttaṃ. Tattha (pārā. aṭṭha. 1.156) kataraṃ gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭati? Mahāsumatthero tāva āha ‘‘yaṃ gopakassa paricchinditvā dinnaṃ hoti ‘ettakaṃ divase divase gaṇhā’ti, tadeva vaṭṭati, tato uttari na vaṭṭatī’’ti. Mahāpadumatthero panāha ‘‘kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ denti, taṃ bahukampi vaṭṭatī’’ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ ‘‘manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati, āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyassa santake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati, vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī’’ti. Mahāpaccariyaṃ pana ‘‘yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etampi vaṭṭati. Bhikkhusaṅghassa ārāmagopakā yaṃ attano bhatiyā khaṇḍitvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassapi attano sampattarukkhatoyeva dātuṃ vaṭṭati, keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī’’ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva, tasmā adhippāyaṃ ñatvā gahetabbaṃ.
曾说：“比库们，施主所施予之物无过失。”此处云何该获该不该获？长老大须摩回答：“若施主谨慎分施，曰‘每日取用此量’，则当获受，过量则不当获受。”大蒲陀长老又说：“若施主以炭粉等涂饰，且有标示物识别，则属于其主，故所给者宜多予受。”库伦达经释中云：“若人家园林中，儿女守护果品花卉，得施者应当受用，但不应搬动。出家众若守护僧园、圣迹等，得施，守护者依其份额亦得受用。”大迦肋长者说：“居家者供养守护比库者，亦得受用。若守护者拿去或砍伐其果树给予僧团者，当得受用。若守护者采树上食物并看护，其也应得本身所有那份。守护人取用并守护者，施与不可拒。”此等皆具多种不同说法，义理本同，故须依事权衡取用。
Apicettha ayampi vinicchayo veditabbo (pārā. aṭṭha. 1.156) – yattha āvāsikā āgantukānaṃ na denti, phalavāre ca sampatte aññesaṃ abhāvaṃ disvā corikāya attanāva khādanti, tattha āgantukehi ghaṇṭiṃ paharitvā bhājetvā paribhuñjituṃ vaṭṭati. Yattha pana āvāsikā rukkhe rakkhitvā phalavāre sampatte bhājetvā khādanti, catūsu paccayesu sammā upanenti, anissarā tattha āgantukā. Yepi rukkhā cīvaratthāya niyametvā dinnā, tesupi āgantukā anissarā. Esa nayo sesapaccayatthāya niyametvā dinnepi. Ye pana tathā aniyametvā āvāsikā ca te rakkhitvā gopetvā corikāya paribhuñjanti, na tesu āvāsikānaṃ katikāya ṭhātabbaṃ. Ye phalaparibhogatthāya dinnā, āvāsikā ca ne rakkhitvā gopetvā sammā upanenti, tesuyeva tesaṃ katikāya ṭhātabbaṃ. Mahāpaccariyaṃ pana vuttaṃ ‘‘catunnaṃ paccayānaṃ niyametvā dinnaṃ theyyacittena paribhuñjanto bhaṇḍaṃ agghāpetvā kāretabbo, paribhogavasena bhājetvā paribhuñjantassa bhaṇḍadeyyaṃ. Yaṃ panettha senāsanatthāya niyamitaṃ, taṃ paribhogavaseneva bhājetvā paribhuñjantassa thullaccayañca bhaṇḍadeyyañcā’’ti.
另一个事项需知，居士不施予外来访客时，若果实成熟，盗贼因缺乏而偷食，来客持锤击碎树果采食则可容许。若居士守护树木，果实时节成熟可自由采食，按四因缘法则妥善采收，则访客无过。树为布施所用，访客对其无仰赖，故依剩余果实因缘允许取用。若居士未正确守护防盗，而访客盗取则无居士之罪责。若果实为消费所设立，居士及访客妥善守护，则居士亦负责任。大迦肋长者言：“应遵守四因缘，依心意使用施予物品，应防护及节约使用。为寮观所设物品应依使用原则予以分配，滥用之应有责罚。”
Odissa cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace dubbhikkhaṃ hoti, bhikkhū piṇḍapātena kilamanti, cīvaraṃ pana sulabhaṃ, saṅghasuṭṭhutāya apalokanakammaṃ katvā piṇḍapātepi upanetuṃ vaṭṭati. Senāsanena gilānapaccayena vā kilamantesu saṅghasuṭṭhutāya apalokanakammaṃ katvā tadatthāyapi upanetuṃ vaṭṭati. Odissa piṇḍapātatthāya ca gilānapaccayatthāya ca dinnepi eseva nayo. Odissa senāsanatthāya dinnaṃ pana garubhaṇḍaṃ hoti, taṃ rakkhitvā gopetvā tadatthameva upanetabbaṃ. Sace pana dubbhikkhaṃ hoti, bhikkhū piṇḍapātena na yāpenti, ettha rājarogacorabhayādīhi aññattha gacchantānaṃ vihārā palujjanti, tālanāḷikerādike vināsenti, senāsanapaccayaṃ pana nissāya yāpetuṃ sakkā hoti, evarūpe kāle senāsanaṃ vissajjetvāpi senāsanajagganatthāya paribhogo bhagavatā anuññāto. Tasmā ekaṃ vā dve vā varasenāsanāni ṭhapetvā itarāni lāmakakoṭiyā piṇḍapātatthāya vissajjetuṃ vaṭṭanti, mūlavatthucchedaṃ pana katvā na upanetabbaṃ.
在东方，布施衣物应当穿着该布施衣。若有饥荒，比库以乞食度日，衣物较易得，且出于净法，故虽饥馁仍能穿布施衣继续乞食。亦允许为病者备置供养衣物。东方乞食与疾病供养均依此规。织席为罕见衣物，守护保管以供需求者穿用。若有饥荒，比库不以乞食维生，则他处寺院寮观易荒废，有果树椰子等植物被毁坏。因以寺院房舍为依赖，故在饥荒时可赖靠设施生活。此时即使抛弃僧舍，为维持寺院管理，仍获世尊允许。故可在一年中设立一两栋冬季僧舍，余舍以椰椰子树乞食用途弃置，砍掉下部树根仍不可妄自揉用。
Yo pana ārāmo catupaccayatthāya niyametvā dinno, tattha apalokanakammaṃ na kātabbaṃ. Yena paccayena pana ūnaṃ, tadatthaṃ upanetuṃ vaṭṭati, ārāmo paṭijaggitabbo, vetanaṃ datvāpi jaggāpetuṃ vaṭṭati. Ye pana vetanaṃ labhitvā ārāmeyeva gehaṃ katvā vasantā rakkhanti, te ce āgatānaṃ bhikkhūnaṃ nāḷikeraṃ vā tālapakkaṃ vā denti, yaṃ tesaṃ saṅghena anuññātaṃ hoti ‘‘divase divase ettakaṃ nāma khādathā’’ti, tadeva te dātuṃ labhanti, tato uttari tesaṃ dentānampi gahetuṃ na vaṭṭanti. Yo pana ārāmaṃ keṇiyā gahetvā saṅghassa catupaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinnaārāmopi jaggitabbo, vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tatthajātakaphaladānaṃ vuttanayeneva veditabbaṃ.
凡布施园林，依四因缘法则管理者，不得从事对立导师不知情之违戒法事。若因因缘有所缺少，应妥善收藏使用，并合理管理园林。居家者供养游方出家众者，若有人砍伐并施与，皆当受用。于园林、圣迹等帷幄、花木置灯装饰者，必需慧具应予维持。因供灯以祭祀圣迹者，供养者及守护者均得相应受用。若于园林依报酬或其它契约而居住守护者，守护者得合法供养果实，其所得应依果实之义理理解。
§19
19. Dhammikarakkhaṃ (pāci. aṭṭha. 679) yācantena atītaṃ anāgataṃ vā ārabbha odissa ācikkhituṃ na vaṭṭati. Atītañhi ārabbha atthi odissa ācikkhanā, atthi anodissa ācikkhanā, anāgataṃ ārabbhapi atthi odissa ācikkhanā, atthi anodissa ācikkhanā. Kathaṃ atītaṃ ārabbha odissa ācikkhanā hoti? Bhikkhūnaṃ vihāre gāmadārakā vā dhuttādayo vā ye keci anācāraṃ ācaranti, rukkhaṃ vā chindanti, phalāphalaṃ vā haranti, parikkhāre vā acchindanti, bhikkhu vohārike upasaṅkamitvā ‘‘amhākaṃ vihāre idaṃ nāma kata’’nti vadati. ‘‘Kenā’’ti vutte ‘‘asukena ca asukena cā’’ti ācikkhati. Evaṃ atītaṃ ārabbha odissa ācikkhanā hoti, sā na vaṭṭati. Tañce sutvā te vohārikā tesaṃ daṇḍaṃ karonti, sabbaṃ bhikkhussa gīvā hoti, ‘‘daṇḍaṃ gaṇhissantī’’ti adhippāyepi sati gīvāyeva hoti. Sace pana ‘‘tassa daṇḍaṃ gaṇhathā’’ti vadati, pañcamāsakamatte gahite pārājikaṃ hoti. ‘‘Kenā’’ti vutte pana ‘‘asukenāti vattuṃ amhākaṃ na vaṭṭati, tumheyeva jānissatha. Kevalañhi mayaṃ rakkhaṃ yācāma, taṃ no detha, avahaṭabhaṇḍañca āharāpethā’’ti vattabbaṃ. Evaṃ anodissa ācikkhanā hoti, sā vaṭṭati. Evaṃ vutte sacepi te vohārikā kārake gavesitvā tesaṃ daṇḍaṃ karonti, sabbasāpateyyepi gahite bhikkhuno neva gīvā, na āpatti. Parikkhāraṃ harante disvā tesaṃ anatthakāmatāya ‘‘coro coro’’ti vattumpi na vaṭṭati. Evaṃ vuttepi hi yaṃ tesaṃ daṇḍaṃ karonti, sabbaṃ bhikkhuno gīvā hoti. Attano vacanakaraṃ pana ‘‘iminā me parikkhāro gahito, taṃ āharāpehi, mā cassa daṇḍaṃ karohī’’ti vattuṃ vaṭṭati. Dāsadāsīvāpiādīnampi atthāya aḍḍaṃ karonti ayaṃ akappiyaaḍḍo nāma, na vaṭṭati.
19. 关于保护法（参见律藏八百六十七条），恳求时不得开始诽谤过去或未来。在诽谤中，以过去为起点的，有对过去的诽谤；以未来为起点的，有对未来的诽谤；同样，也有对现在的诽谤。如何从过去开始诽谤呢？当比库所住的僧舍内，村民、奴婢等，若有人行为不端，如砍伐树木、采摘果实、损坏器物，比库的看护人前去指责说：“这是我们僧舍所种。”对方问：“为什么？”就答：“有不善与有剌无善之行为。”这样就形成了从过去开始的诽谤，这是不允许的。比库听闻此言，便给予惩罚，全体比库同声说：“要惩罚他。”决议已定。若有人说：“请惩罚他吧”，即慢五个月之罪，犯了巴拉基咖戒。若说：“这并非恶事，不当归咎于我，你们自己当知。我们只是求保护，请勿提供，不要携带兵器”——这属于对现在的诽谤，是被容许的。若他们的看护人经调查，实行处罚，则不构成戒罚，即使是犯了罪的比库也无过失。若看到他们采摘器物，因其不善意而喊“盗贼盗贼”，这也不被容许。若因此而施以惩罚，则所有比库都负罪。自己辩解说：“这是我采摘的器物，请收下，不要惩罚我”，此言则被容许。对四众奴婢等施以惩罚者，称为非善施罚，不被允许。
Kathaṃ anāgataṃ ārabbha odissa ācikkhanā hoti? Vuttanayeneva parehi anācārādīsu katesu bhikkhu vohārike evaṃ vadati ‘‘amhākaṃ vihāre idañcidañca karonti, rakkhaṃ no detha āyatiṃ akaraṇatthāyā’’ti. ‘‘Kena evaṃ kata’’nti vutte ca ‘‘asukena ca asukena cā’’ti ācikkhati. Evaṃ anāgataṃ ārabbha odissa ācikkhanā hoti, sāpi na vaṭṭati. Tesañhi daṇḍe kate purimanayeneva sabbaṃ bhikkhussa gīvā, sesaṃ purimasadisameva. Sace vohārikā ‘‘bhikkhūnaṃ vihāre evarūpaṃ anācāraṃ karontānaṃ imaṃ nāma daṇḍaṃ karomā’’ti bheriṃ carāpetvā āṇāya atiṭṭhamāne pariyesitvā daṇḍaṃ karonti, bhikkhuno neva gīvā, na āpatti. Vihārasīmāya rukkhādīni chindantānaṃ vāsipharasuādīni gahetvā pāsāṇehi koṭṭenti, na vaṭṭati. Sace dhārā bhijjati, kārāpetvā dātabbā. Upadhāvitvā tesaṃ parikkhāre gaṇhanti, tampi na kātabbaṃ. Lahuparivattañhi cittaṃ, theyyacetanāya uppannāya mūlacchejjampi gaccheyya.
如何是对未来开始的诽谤呢？比库的看护人也会这样说：“这是我们僧舍的，比库正在做某些行为，请勿给他，以免他将来为非作歹。”问其原因时，也以“不善与无善”来解释。这样对未来开始的诽谤同样不被允许。他们所受的惩罚如前者，都是全体比库负罪，亡失戒律。若看护人喊号令状：“对于比库僧舍中如此行为者，应当惩罚”，带领兵器严厉施罚，比库则无罪，不构成戒罚。若有人破坏界内树木、房舍、围墙、砍伐果树等，则是不被允许的。若造成水流散漏，必须刹住且赔偿。不可以占用他人器物。心稍轻松时，应当自行离开，放弃根本地点与意愿。
§20
20. Uccāraṃ vā passāvaṃ vā saṅkāraṃ vā vighāsaṃ vā tirokuṭṭe vā tiropākāre vā chaḍḍetuṃ vā chaḍḍāpetuṃ vā na vaṭṭati. Cattāripi (pāci. aṭṭha. 826) vatthūni ekapayogena chaḍḍentassa ekameva dukkaṭaṃ, pāṭekkaṃ chaḍḍentassa vatthugaṇanāya dukkaṭāni. Āṇattiyampi eseva nayo. Dantakaṭṭhachaḍḍanepi dukkaṭameva. Oloketvā vā avalañje vā uccārādīni chaḍḍentassa anāpatti. Yampi manussānaṃ upabhogaparibhogaṃ ropimaṃ khettaṃ hotu nāḷikerādiārāmo vā, tatthāpi yattha katthaci ropimaharitaṭṭhāne etāni vatthūni chaḍḍetuṃ na vaṭṭati. Chaḍḍentassa purimanayeneva āpattibhedo veditabbo. Khette vā ārāme vā nisīditvā bhuñjamāno ucchuādīni vā khādamāno gacchanto ucchiṭṭhodakacalakādīni haritaṭṭhāne chaḍḍeti, antamaso udakaṃ pivitvā matthakacchinnanāḷikerampi chaḍḍeti, dukkaṭaṃ. Kasitaṭṭhāne nikkhittabīje aṅkure uṭṭhitepi avuṭṭhitepi dukkaṭameva. Anikkhittabījesu pana khettakoṇādīsu vā asañjātaropimesu khettamariyādādīsu vā chaḍḍetuṃ vaṭṭati, manussānaṃ kacavarachaḍḍanaṭṭhānepi vaṭṭati. Manussesu sassaṃ uddharitvā gatesu chaḍḍitakhettaṃ nāma hoti, tattha vaṭṭati. Yattha pana ‘‘lāyitampi pubbaṇṇādi puna uṭṭhahissatī’’ti rakkhanti, tattha na vaṭṭati.
20. 关于言语发声、气息（口息）、故意行为及其阻碍，禁止在高空、塔楼之上或以倒置、翻转的方式，丢弃或随意扔掷物品。四种事物中，一次丢弃一件，虽难为过；若分开多次丢弃，则属于多次犯戒。吹气也属同法。即使丢弃牙签，也属难事。若是观看或扫除口气和声音的行为，则不构成戒罚。即使是人们种植粮食的田地或椰子园，也不能允许在那里随意丢弃植被、叶枝等。丢弃者会被视为犯难事。若有人在田地或园林中坐着、吃饭、行走时随地丢弃唾液、叶片、碎水和无定形水等，且喝了底层水后丢弃椰壳，这被视为犯难事。即使种下的种子发芽与枯萎，都被视为犯难事。未种下种子或在田间边角处随意丢弃，或在养猫等地方丢弃，则被容许。人们在饲养牲畜的地点丢弃也被容许。凡事若预测还会发芽的地带，则不被允许乱丢弃。
§21
21. ‘‘Na , bhikkhave, nahāyamānena bhikkhunā rukkhe kāyo ugghaṃsetabbo, yo ugghaṃseyya, āpatti dukkaṭassā’’ti (cūḷava. 243) vacanato nahāyantena (cūḷava. aṭṭha. 243 ādayo) rukkhe vā nahānatitthe nikhanitvā ṭhapitatthambhe vā iṭṭhakasilādārukuṭṭānaṃ aññatarasmiṃ kuṭṭe vā kāyo na ghaṃsetabbo.
21. 『比库们啊，浸浴时不可将身躯顶向树木烧毁，若有者，罪甚重』（小律243）此言的浸浴，是指在浴池中，或站于浴池边缘，或于木桩、砖石墙壁等构筑的浴池墙角处，不允许用身体摩擦树木烧毁之类。
‘‘Na, bhikkhave, aṭṭāne nahāyitabbaṃ, yo nahāyeyya, āpatti dukkaṭassā’’ti (cūḷava. 243) vacanato aṭṭānepi nahāyituṃ na vaṭṭati. Aṭṭānaṃ nāma rukkhaṃ phalakaṃ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nahānatitthe nikhananti, tattha cuṇṇāni ākiritvā manussā kāyaṃ ghaṃsanti.
『比库们啊，浸浴时不可用树枝浸浴，若为者，罪甚重』（小律243）此言的浸浴，指用树枝如板条切段折断后当作梳篦，站立于浴池边缘沐浴，落雪或尘土堆积，人以树枝敲打身体并摩擦，皆不许行。
‘‘Na, bhikkhave, gandhabbahatthakena nahāyitabbaṃ, yo nahāyeyya, āpatti dukkaṭassā’’ti (cūḷva. 243) vacanato nahānatitthe ṭhapitena dārumayahatthena cuṇṇāni gahetvā manussā sarīraṃ ghaṃsanti, tena nahāyituṃ na vaṭṭati.
『比库们啊，浸浴时不可用香料棍棒浸浴，若为者，罪甚重』（小律243）此言的浸浴，指于浴池边拿木制棍棒敲打身体，般人以此清洁身体，此等行为不许为止浴。
‘‘Na, bhikkhave, kuruvindakasuttiyā nahāyitabbaṃ, yo nahāyeyya, āpatti dukkaṭassā’’ti (cūḷava. 243) vacanato kuruvindakasuttiyāpi nahāyituṃ na vaṭṭati. Kuruvindakasutti nāma kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, yaṃ ubhosu antesu gahetvā sarīraṃ ghaṃsanti.
佛告比库们：『不应以竹叶巾沐浴者，若以之沐浴，即为犯戒。』此语见《小部·243品》。竹叶巾者，即用竹叶与矿石碎末团结成丸的水浴用具，二端持以擦身。此物用以擦拭身体，故不得用于沐浴。
‘‘Na, bhikkhave, viggayha parikammaṃ kārāpetabbaṃ, yo kārāpeyya, āpatti dukkaṭassā’’ti (cūḷava. 243) vacanato aññamaññaṃ sarīrena ghaṃsituṃ na vaṭṭati.
佛告比库们：『不可搜集而制造经咒手印者，若制造则犯不善罪。』此语亦见《小部·243品》。此义指身体之间彼此搓擦不可行。
‘‘Na, bhikkhave, mallakena nahāyitabbaṃ, yo nahāyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, gilānassa akatamallaka’’nti (cūḷava. 243-244) vacanato makaradaṇḍake chinditvā mallakamūlasaṇṭhānena kataṃ ‘‘mallaka’’nti vuccati, idaṃ gilānassapi na vaṭṭati. Akatamallakaṃ nāma dante acchinditvā kataṃ, idaṃ agilānassa na vaṭṭati, iṭṭhakakhaṇḍaṃ pana kapālakhaṇḍaṃ vā vaṭṭati.
佛告比库们：『不可用小刺做沐浴器，若使用则犯戒。』我许可病者除外。此语见《小部·243至244品》。所谓小刺者，为删除如龙骨之芒刺以后，用原刺根节做成的小刺器，此亦不可用于病人沐浴。未处理的刺（即未经截断牙齿部分）不可用，唯断枝或颅骨片段可行。
‘‘Anujānāmi, bhikkhave, ukkāsikaṃ puthupāṇika’’nti (cūḷava. 244) vacanato ukkāsikaṃ puthupāṇikañca vaṭṭati. Ukkāsikaṃ nāma vatthavaṭṭi, tasmā nahāyantassa yassa kassaci nahānasāṭakavaṭṭiyā piṭṭhiṃ ghaṃsituṃ vaṭṭati. Puthupāṇikanti hatthaparikammaṃ vuccati, tasmā sabbesaṃ hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati.
佛言：『许可使用矿粉与树枝梳理。』此语见《小部·244品》。矿粉为粉状的矿石，用于服饰净洗时摩擦皮肤可用；树枝为净手用具，因与手有关，故任一手皆可使用。
Idaṃ panettha nahānavattaṃ – udakatitthaṃ gantvā yattha vā tattha vā cīvaraṃ nikkhipitvā vegena ṭhitakeneva na otaritabbaṃ, sabbadisā pana oloketvā vivittabhāvaṃ ñatvā khāṇugumbalatādīni vavatthapetvā tikkhattuṃ ukkāsitvā avakujja ṭhitena uttarāsaṅgacīvaraṃ apanetvā pasāretabbaṃ, kāyabandhanaṃ mocetvā cīvarapiṭṭheyeva ṭhapetabbaṃ. Sace udakasāṭikā natthi, udakante ukkuṭikaṃ nisīditvā nivāsanaṃ mocetvā sace ninnaṭṭhānaṃ atthi, ātape pasāretabbaṃ. No ce atthi, saṃharitvā ṭhapetabbaṃ. Otarantena saṇikaṃ nābhippamāṇamattaṃ otaritvā vīciṃ anuṭṭhapentena saddaṃ akarontena nivattitvā āgatadisābhimukhena nimujjitabbaṃ, evaṃ cīvaraṃ rakkhitaṃ hoti. Ummujjantenapi saddaṃ akarontena saṇikaṃ ummujjitvā nahānapariyosāne udakante ukkuṭikena nisīditvā nivāsanaṃ parikkhipitvā uṭṭhāya suparimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupitvāva ṭhātabbaṃ.
此为沐浴规律：进入水地或水所，取衣置地迅速站立，不可迟疑，不可蹲坐。四方审视，清净处设饵坑、灶台，入土穴中点燃水风火三气，浸入池中，安置上衣，再放开披散，下松腰带，衣襟折对。若无水浴室，则应坐水边小台，解去束缚，若不便坐下即收拾衣物。如用下降之法入水，动作只及腹部，安步入水，声音不出，复转身朝来时方向，潜入水中，如是衣服得以保护。如潜入水中起水声，亦不可出声，水浴毕，将放置在水边小台上，起身安坐于高处，系好腰带，衣帽披整如故。
§22
22. ‘‘Na, bhikkhave, vallikā dhāretabbā… na pāmaṅgo dhāretabbo… na kaṇṭhasuttakaṃ dhāretabbaṃ… na kaṭisuttakaṃ dhāretabbaṃ… na ovaṭṭikaṃ dhāretabbaṃ… na kāyūraṃ dhāretabbaṃ… na hatthābharaṇaṃ dhāretabbaṃ… na aṅgulimuddikā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 245) vacanato kaṇṇapiḷandhanādi yaṃ kiñci ābharaṇaṃ na vaṭṭati. Tattha (cūḷava. aṭṭha. 245) vallikāti kaṇṇato nikkhantamuttolambakādīnaṃ etaṃ adhivacanaṃ. Na kevalañca vallikā eva, yaṃ kiñci kaṇṇapiḷandhanaṃ antamaso tālapaṇṇampi na vaṭṭati. Pāmaṅganti yaṃ kiñci palambakasuttaṃ. Kaṇṭhasuttakanti yaṃ kiñci gīvūpagaṃ ābharaṇaṃ. Kaṭisuttakanti yaṃ kiñci kaṭipiḷandhanaṃ, antamaso suttatantumattampi. Ovaṭṭikanti valayaṃ. Kāyūrādīni pākaṭāneva.
二十二、佛言：『不可佩带藤条……不可佩带布腰带……不可佩带护颈之布……不可佩带护背之布……不可佩带金属环圈……不可佩带皮革制品……不可佩带手饰……不可佩带指环，如佩带则犯大罪。』此语见《小部·245品》。此中藤条指耳垂上吊挂之装饰物总称，不限于藤条一种，任何附于耳垂之饰物皆不合。布腰带为腰间装束，护颈布为颈间装饰，护背布为后背覆盖布。金属环圈乃圆形金属饰物。皮革物品皆属禁止之列。
§23
23. ‘‘Na, bhikkhave, dīghā kesā dhāretabbā, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dvemāsikaṃ vā duvaṅgulaṃ vā’’ti (cūḷava. 246) vacanato sace kesā antodvemāse dvaṅgulaṃ pāpuṇanti, antodvemāseyeva chinditabbā, dvaṅgulehi atikkāmetuṃ na vaṭṭati. Sacepi na dīghā, dvemāsato ekadivasampi atikkāmetuṃ na labhatiyeva. Ubhayathāpi ukkaṭṭhaparicchedova vutto, tato oraṃ pana na vaṭṭanabhāvo nāma natthi.
二十三、『比库们，长发不可留，若有人留长发，将受恶报。我允许，比库们，留长发至两个月或两横指』。此语出于《小部律·二四六章》。意谓头发若在两个月内长过两横指，必当剪断，不可超过两横指。若不长至长发，二个月内即使超过一日也不可超越。两者皆以发根上下之段为界，头发不可越此界限。故超越则恶报无疑。
‘‘Na , bhikkhave, kattarikāya kesā chedāpetabbā, yo chedāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ābādhapaccayā kattarikāya kese chedāpetu’’nti (cūḷava. 275) vacanato ābādhaṃ vinā kattarikāya kese chedāpetuṃ na vaṭṭati.
『比库们，不可用剪刀剪除头发，若用剪刀剪发，将受恶报。我允许，比库们，因伤病缘故可用剪刀剪发』。此语出于《小部律·二七五章》。意即无病伤之时，不可用剪刀剪除头发。
‘‘Na, bhikkhave, kocchena kesā osaṇṭhetabbā… na phaṇakena kesā osaṇṭhetabbā… na hatthaphaṇakena kesā osaṇṭhetabbā… na sitthatelakena kesā osaṇṭhetabbā… na udakatelakena kesā osaṇṭhetabbā, yo osaṇṭheyya, āpatti dukkaṭassā’’ti (cūḷava. 246) vacanato maṇḍanatthāya kocchādīhi kesā na osaṇṭhetabbā, uddhalomena pana anulomanipātanatthaṃ hatthaṃ temetvā sīsaṃ puñchitabbaṃ, uṇhābhitattarajasirānampi allahatthena puñchituṃ vaṭṭati.
『比库们，不可用刀刮除头发……不可用剃刀刮头发……不可用手剃刀刮头发……不可用凝固油刮头发……不可用水油刮头发，若剃除，当受恶报』。此语出于《小部律·二四六章》。意谓为洁净目的，不可用刀刮发，应用刀柄或类似用具轻轻拔除头发，而手可用来拔除因热汗或灰尘粘覆头发上的残屑。
§24
24. ‘‘Na, bhikkhave, ādāse vā udakapatte vā mukhanimittaṃ oloketabbaṃ, yo olokeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ābādhapaccayā ādāse vā udakapatte vā mukhanimittaṃ oloketu’’nti (cūḷava. 247) vacanato ābādhaṃ vinā ādāse vā udakapatte vā mukhaṃ na oloketabbaṃ. Ettha ca kaṃsapattādīnipi yesu mukhanimittaṃ paññāyati, sabbāni ādāsasaṅkhameva gacchanti, kañjiyādīnipi ca udakapattasaṅkhameva. Tasmā yattha katthaci olokentassa dukkaṭaṃ. Ābādhapaccayā pana ‘‘sañchavi nu kho me vaṇo, udāhu na tāvā’’ti jānanatthaṃ vaṭṭati, ‘‘jiṇṇo nu khomhi, no’’ti evaṃ āyusaṅkhāraṃ olokanatthampi vaṭṭatīti vuttaṃ.
二十四、『比库们，不可在手掌或水碟上察视面相，若察视，将受恶报。我允许，比库们，因伤病缘故可在手掌或水碟上察视面相』。此语出于《小部律·二四七章》。无伤病时不可如此察面。此处所说之金属盘等能显面相者皆属观察器具，均应清净使用。因而无论何处察面皆有恶报。因伤病缘由可望知『是否发作』、“是否衰老”等生命状况，方可如此察视。
‘‘Na, bhikkhave, mukhaṃ ālimpitabbaṃ… na mukhaṃ ummadditabbaṃ… na mukhaṃ cuṇṇetabbaṃ… na manosilikāya mukhaṃ lañchetabbaṃ… na aṅgarāgo kātabbo… na mukharāgo kātabbo… na aṅgarāgamukharāgo kātabbo, yo kareyya, āpatti dukkaṭassa . Anujānāmi, bhikkhave, ābādhapaccayā mukhaṃ ālimpitu’’nti (cūḷava. 247) vacanato ābādhaṃ vinā mukhavilimpanādi na kātabbaṃ.
『比库们，不可涂抹面部……不可涂油面部……不可撒粉面部……不可用朱砂涂面部……不可做指甲色染……不可做嘴唇染……不可同时做指甲与嘴唇染，若这样做，将受恶报。我允许，比库们，因伤病缘故可涂抹面部』。此语出于《小部律·二四七章》。无伤病缘由时不可涂抹面部。
§25
25. ‘‘Na, bhikkhave, naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gantabbaṃ, yo gaccheyya, āpatti dukkaṭassā’’ti (cūḷava. 248) vacanato naccādiṃ dassanāya na gantabbaṃ. Ettha (pāci. aṭṭha. 835) ca naccanti naṭādayo vā naccantu soṇḍā vā antamaso morasūvamakkaṭādayopi, sabbametaṃ naccameva, tasmā antamaso moranaccampi dassanāya gacchantassa dukkaṭaṃ. Sayampi naccantassa vā naccāpentassa vā dukkaṭameva. Gītanti naṭādīnaṃ vā gītaṃ hotu ariyānaṃ parinibbānakāle ratanattayaguṇūpasañhitaṃ sādhukīḷitagītaṃ vā asaññatabhikkhūnaṃ dhammabhāṇakagītaṃ vā antamaso dantagītampi, ‘‘yaṃ gāyissāmā’’ti pubbabhāge okūjantā karonti, sabbametaṃ gītameva, sayaṃ gāyantassapi gāyāpentassapi dukkaṭameva.
二十五、『比库们，不得为观众而去跳舞、唱歌、演奏，若去者，将受恶报』。此语出于《小部律·二四八章》。不可为观赏跳舞等表演而前往。此中所谓跳舞包括男女演员的舞蹈。即使是傩舞、其他凡俗表演，皆为此类，故观看此类舞蹈亦有恶报。即便自身跳舞或唱歌演奏，亦同受恶果。所谓歌唱包括圣人灭度时悦耳歌唱，或善修行比库讲法时歌唱，以及傩舞加戏之牙咬歌等，凡所有歌皆同理；自唱他唱均同犯戒。
‘‘Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ gāyantassa. Attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati. Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṃ gāyantassa. Na, bhikkhave, āyatakena gītassarena dhammo gāyitabbo, yo gāyeyya, āpatti dukkaṭassā’’ti (cūḷava. 249) –
「比库们，五种危险乃因漫无节制地吟唱法而生。在此自身于此节制中堕落，他人亦由此堕落，居士们亦生烦恼，连精进禅定也被破坏。后世大众因而随顺邪见。此五种危险确因漫无节制地吟唱法而起。故比库们，决不可以漫无节制吟唱法的方式吟唱法，若有如此，则为恶过。」
Vacanato āyatakena gītassarena dhammopi na gāyitabbo.
由此言可知，法亦不可以漫无节制吟唱之法表达。
Āyatako (cūḷava. aṭṭha. 249) nāma gītassaro taṃ taṃ vattaṃ bhinditvā akkharāni vināsetvā pavatto. Dhamme pana suttantavattaṃ nāma atthi, jātakavattaṃ nāma atthi, gāthāvattaṃ nāma atthi, taṃ vināsetvā atidīghaṃ kātuṃ na vaṭṭati, caturassena vattena parimaṇḍalāni padabyañjanāni dassetabbāni. ‘‘Anujānāmi, bhikkhave, sarabhañña’’nti (cūḷava. 249) vacanato pana sarena dhammaṃ bhaṇituṃ vaṭṭati. Sarabhaññe kira taraṅgavattadhotakavattagalitavattādīni dvattiṃsa vattāni atthi, tesu yaṃ icchati, taṃ kātuṃ labhati. Sabbesaṃ padabyañjanaṃ avināsetvā vikāraṃ akatvā samaṇasāruppena caturassena nayena pavattanaṃyeva lakkhaṇaṃ.
所谓漫无节制者，谓随心所欲打碎节奏、毁坏文字而吟唱之者。然法中存在经典节奏、经文节奏及偈句节奏，若毁坏此节奏，则无法完成过长篇幅；应显现四拍节奏下的圆周韵律及音节。言『我允许，比库们，可以以节奏吟唱』，意谓可依照各种波浪节奏、回旋节奏等二十三种节奏形式中随意采用，以完整保全音节且不破坏变化、无异于修行者真示以四拍节奏领进曰为特征的吟唱法。
Vāditaṃ nāma tantibaddhādivādanīyabhaṇḍaṃ vāditaṃ vā hotu kuṭabherivāditaṃ vā antamaso udakabherivāditampi, sabbametaṃ na vaṭṭati. Yaṃ pana niṭṭhubhanto vā sāsaṅke vā ṭhito accharikaṃ vā phoṭeti, pāṇiṃ vā paharati, tattha anāpatti, sabbaṃ antarārāme ṭhitassa passato anāpatti, passissāmīti vihārato vihāraṃ gacchantassa āpattiyeva. Āsanasālāyaṃ nisinno passati, anāpatti. Passissāmīti uṭṭhahitvā gacchato āpatti, vīthiyaṃ ṭhatvā gīvaṃ parivattetvā passatopi āpattiyeva. Salākabhattādīnaṃ vā atthāya aññena vā kenaci karaṇīyena gantvā gataṭṭhāne passati vā suṇāti vā, anāpatti. Āpadāsu tādisena upaddavena upadduto samajjaṭṭhānaṃ pavisati, evaṃ pavisitvā passantassa suṇantassa vā anāpatti. ‘‘Cetiyassa upahāraṃ detha upāsakā’’ti vattumpi, ‘‘tumhākaṃ cetiyassa upahāraṃ karomā’’ti vutte sampaṭicchitumpi na labhati. ‘‘Tumhākaṃ cetiyassa upaṭṭhānaṃ karomā’’ti vutte pana ‘‘upaṭṭhānakaraṇaṃ nāma sundara’’nti vattuṃ vaṭṭati.
所谓『讲说』乃为弦乐制品等所作的言辞表达，无论是胡琴或琵琶演奏皆属此类，至于大鼓或水鼓演奏亦同，然此等皆不可为吟唱所用。然若鼓击者或演奏者以杵击瓮或敲击器物，或扬手拍击，则无触犯戒律。凡在寺庙内当众观看者无咎，若在寺院外看也无咎。若起身离开时亦无过，当街站立转动舌头观看亦无咎。为木柱木片等目的而由他人引领前往，或在某处观看聆听亦皆无过。若因此造成骚扰进入僧伽场所而起纷争者，则有过；但若行为符合规矩无事，则无过。对供奉佛塔说「请给供养」或承诺「我为佛塔供养」而反悔，不能被认可为供养；但说「为佛塔侍奉」则可视为善美之事而被认可。
§26
26. ‘‘Na, bhikkhave, attano aṅgajātaṃ chetabbaṃ, yo chindeyya, āpatti thullaccayassā’’ti (cūḷava. 251) vacanato aṅgajātaṃ (cūḷava. 251) chindantassa thullaccayaṃ, aññaṃ pana kaṇṇanāsāaṅguliādiṃ yaṃ kiñci chindantassa tādisaṃ vā dukkhaṃ uppādentassa dukkaṭaṃ. Ahikīṭadaṭṭhādīsu pana aññābādhapaccayā vā lohitaṃ vā mocentassa chindantassa vā anāpatti.
「比库们，禁止自断本身肢体，若自断即犯下严重过失。」断去自身肢体为重罪，断去他人耳鼻指等虽产生痛苦但非重罪。若因蛇虫毒咬等异因或出血而自断则不罪。
§27
27. ‘‘Na, bhikkhave, gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ, yo dasseyya, āpatti dukkaṭassā’’ti (cūḷava. 252) vacanato gihīnaṃ vikubbaniddhiṃ dassetuṃ na vaṭṭati, adhiṭṭhāniddhi pana appaṭikkhittā.
「比库们，居士不应显现超越人间法的神通力，若显现则犯重罪。」居士不应示现奇特神通，且不得违逆因缘强行显现。
§28
28. ‘‘Na, bhikkhave, sovaṇṇamayo patto dhāretabbo…pe… na rūpiyamayo…pe… na maṇimayo…pe… na veḷuriyamayo…pe… na phalikamayo…pe… na kaṃsamayo…pe… na kācamayo…pe… na tipumayo …pe… na sīsamayo…pe… na tambalohamayo patto dhāretabbo, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 252) vacanato suvaṇṇamayādipatto na vaṭṭati. Sacepi gihī bhattagge suvaṇṇataṭṭikādīsu byañjanaṃ katvā upanāmenti, āmasitumpi na vaṭṭati. Phalikamayakācamayakaṃsamayāni pana taṭṭikādīni bhājanāni puggalikaparibhogeneva na vaṭṭanti, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. Tambalohamayopi pattoyeva na vaṭṭati, thālakaṃ pana vaṭṭati. ‘‘Anujānāmi, bhikkhave, dve patte ayopattaṃ mattikāpatta’’nti (cūḷava. 252) dveyeva ca pattā anuññātā.
二十八章：「『比库们，金制的盘子不应持有……银制的盘子不应持有……宝石制的盘子不应持有……铜制的盘子不应持有……青铜制的盘子不应持有……铅制的盘子不应持有……铁制的盘子不应持有……锡制的盘子不应持有……铝制的盘子不应持有，持有者必受恶报。』（小律部第252节）此言是说，由金制成的盘子等不得存留。即便居士们在膳食器皿如金质碟等上涂抹香料，也不得存留。由青铜、铁、铅等制成的器皿诸如碟子固然不为个人使用所容，然以供僧众共享则可，或为居士聚餐之用亦可。由铝制成的盘子亦不得存留，但由锡制成的碟子则允许。又曰：『比库们，我宣布二种盘子非供持有，是陶土制的盘子。』仅这两种盘子是被允许的。
‘‘Na, bhikkhave, tumbakaṭāhe piṇḍāya caritabbaṃ, yo careyya, āpatti dukkaṭassā’’ti (cūḷava. 255) vacanato lābukaṭāhaṃ pariharituṃ na vaṭṭati, taṃ labhitvā pana tāvakālikaṃ paribhuñjituṃ vaṭṭati. Ghaṭikaṭāhepi eseva nayo.
『比库们，铝制器皿用于盛放供养食物不应使用，若用则受恶报。』（小律部第255节）此言指利己化用铝制器皿不可取，虽不得废弃，但仅限于临时使用。陶器器皿也同理。
‘‘Na , bhikkhave, chavasīsapatto dhāretabbo, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 255) vacanato chavasīsamayopi patto na vaṭṭati.
『比库们，骨质制的盘子不应存持，若持则受恶报。（小律部第255节）』此言明骨质盘子亦不可持存。
‘‘Anujānāmi, bhikkhave, pattādhāraka’’nti (cūḷava. 254) vacanato bhūmidārudaṇḍavaalavettādīhi kate bhūmiādhārake dārudaṇḍaādhārake ca pattaṃ ṭhapetuṃ vaṭṭati. Ettha ca ‘‘bhūmiādhārake tayo daṇḍādhārake dve patte uparūpari ṭhapetuṃ vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ ‘‘bhūmiādhārake tiṇṇaṃ pattānaṃ anokāso, dve ṭhapetuṃ vaṭṭati. Dāruādhārakadaṇḍādhārakesupi susajjitesu eseva nayo. Bhamakoṭisadiso pana dāruādhārako tīhi daṇḍakehi baddho, daṇḍādhārako ca ekassapi pattassa anokāso, tattha ṭhapetvāpi hatthena gahetvāva nisīditabbaṃ, bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabba’’nti.
『比库们，我允许持有盘子。』（小律部第254节）此言指对于用木头制成的地基、支柱等物品，可放置盘子。其中进一步解释说：『地基支柱有三根，支柱上可层叠放置二片盘子。』大注释中说：对于三个地基支柱，可放置三片盘子中的两个。即使是配备木制支柱的支架等亦同理。棚架似的木支架绑有三根木支柱，支架上支撑盘子的地方仅容纳一片盘子，放置时应用手扶持稳后坐下，底部地面则应用土铺平，且只放一片盘子。
‘‘Na, bhikkhave, miḍḍhante patto nikkhipitabbo, yo nikkhipeyya, āpatti dukkaṭassā’’ti (cūḷava. 254) vacanato ālindakamiḍḍhikādīnaṃ ante ṭhapetuṃ na vaṭṭati. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhikāya ṭhapetuṃ vaṭṭati.
『比库们，不能将盘子搁放在土豆皮上，若搁置则受恶报。』（小律部第254节）此言明不得把由土豆皮等杂物制成的土块置于盘子下端。若翻转并放置得当，倒还可以放置这类土块形的栖身物。
‘‘Na, bhikkhave, paribhaṇḍante patto nikkhipitabbo, yo nikkhipeyya, āpatti dukkaṭassā’’ti (cūḷava. 254) vacanato bāhirapasse katāya tanukamiḍḍhikāya antepi eseva nayo. ‘‘Anujānāmi, bhikkhave, coḷaka’’nti (cūḷava. 254) vacanato coḷakaṃ pattharitvā tattha ṭhapetuṃ vaṭṭati. Tasmiṃ pana asati kaṭasārake vā taṭṭikāya vā mattikāya vā paribhaṇḍakatāya bhūmiyā yattha na dussati, tathārūpāya vālikāya vā ṭhapetuṃ vaṭṭati. Paṃsurajādīsu pana kharabhūmiyaṃ vā ṭhapentassa dukkaṭaṃ.
『比库们，杂物下不能放置盘子，若如此则受恶报。』（小律部第254节）此言即不得在外观可见的细小土块处放盘子。『比库们，我准许放置纺轮。』（小律部第254节）此言指可在纺轮之上置放盘子。若无纺轮可换用草绳、陶土或其他容器勿破坏土地地方，亦可置放。若置于沙土等粗糙地面则生恶报。
‘‘Na, bhikkhave, patto laggetabbo, yo laggeyya, āpatti dukkaṭassā’’ti (cūḷava. 254) vacanato nāgadantādīsu yattha katthaci laggetuṃ na vaṭṭati, cīvaravaṃsepi bandhitvā ṭhapetuṃ na vaṭṭati.
「比库们，不应获得也不应系缚，若获得则犯甚恶罪」——此语出自《小法》254，指的是如牙象等某些场所，绝不可系缚；即使在衣缝中也不可捆绑和固定。
‘‘Na, bhikkhave, mañce patto nikkhipitabbo, yo nikkhipeyya, āpatti dukkaṭassā’’ti (cūḷava. 254) vacanato bhaṇḍakaṭṭhapanatthameva vā kataṃ hotu nisīdanasayanatthaṃ vā, yattha katthaci mañce vā pīṭhe vā ṭhapentassa dukkaṭaṃ, aññena pana bhaṇḍakena saddhiṃ bandhitvā ṭhapetuṃ, aṭaniyaṃ bandhitvā olambituṃ vā vaṭṭati, bandhitvāpi upari ṭhapetuṃ na vaṭṭatiyeva. Sace pana mañco vā pīṭhaṃ vā ukkhipitvā cīvaravaṃsādīsu aṭṭakacchannena ṭhapitaṃ hoti, tattha ṭhapetuṃ vaṭṭati. Aṃsavaṭṭanakena aṃsakūṭe laggetvā aṅke ṭhapetuṃ vaṭṭati, chatte bhattapūropi aṃsakūṭe laggitapattopi ṭhapetuṃ na vaṭṭati. Bhaṇḍakena pana saddhiṃ bandhitvā aṭṭakaṃ katvā vā ṭhapite yo koci ṭhapetuṃ vaṭṭati.
「比库们，不应放置床榻，若放置则犯甚恶罪」——此语亦出自《小法》254，指的是仅为储藏或安坐卧用处而设的床榻。凡在床榻或座位上所置之物放置若生恶果者，不可与他人同绑系、悬挂或叠放；即使系绑亦不可将物件放于上面。倘若床榻或座位提起后以衣缝等包裹覆盖，则许可放置。亦可系缚于枕块上或椅背，以便放置；但于遮盖食物的椅背上系绑放置则不合规矩。与保管所一同捆绑后作了包裹者，若有人放置，则许可。
‘‘Na, bhikkhave, pattahatthena kavāṭaṃ paṇāmetabbaṃ, yo paṇāmeyya, āpatti dukkaṭassā’’ti (cūḷava. 255) vacanato pattahatthena kavāṭaṃ na paṇāmetabbaṃ. Ettha ca na kevalaṃ yassa patto hatthe, so eva pattahattho. Na kevalañca kavāṭameva paṇāmetuṃ na labhati, apica kho pana hatthe vā piṭṭhipāde vā yattha yatthaci sarīrāvayave pattasmiṃ sati hatthena vā pādena vā sīsena vā yena kenaci sarīrāvayavena kavāṭaṃ vā paṇāmetuṃ ghaṭikaṃ vā ukkhipituṃ sūciṃ vā kuñcikāya avāpurituṃ na labhati, aṃsakūṭe pana pattaṃ laggetvā yathāsukhaṃ avāpurituṃ labhati.
「比库们，不应手动推动门扇，若推动则犯甚恶罪」——此语出自《小法》255，意谓不宜用手推动门扇。且门扇不只是手中的板片，而是包括所有有把手或脚踏能推动之部件。无论是用手、脚或头或身体任何部位推门扇、盖板或提起插针，均不得为之；唯有将布片缠绕于枕块上可随意拆卸者，则许可这样做。
‘‘Na, bhikkhave, calakāni vā aṭṭhikāni vā ucchiṭṭhodakaṃ vā pattena nīharitabbaṃ, yo nīhareyya, āpatti dukkaṭassā’’ti (cūḷava. 255) vacanato calakādīni pattena nīharituṃ na vaṭṭati. Ettha ca calakānīti cabbetvā apaviddhāmisāni. Aṭṭhikānīti macchamaṃsaaakāni. Ucchiṭṭhodakanti mukhavikkhālitodakaṃ. Etesu yaṃ kiñci pattena nīharantassa dukkaṭaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi na labhati. Hatthadhotapādadhotaudakampi patte ākiritvā nīharituṃ na vaṭṭati, anucchiṭṭhaṃ suddhapattaṃ ucchiṭṭhahatthena gaṇhituṃ na vaṭṭati, vāmahatthena panettha udakaṃ āsiñcitvā ekaṃ udakagaṇḍusaṃ gahetvā ucchiṭṭhahatthena gaṇhituṃ vaṭṭati. Ettāvatāpi hi so ucchiṭṭhapatto hoti, hatthaṃ pana bahiudakena vikkhāletvā gahetuṃ vaṭṭati. Macchamaṃsaphalāphalādīni ca khādanto yaṃ tattha aṭṭhiṃ vā calakaṃ vā chaḍḍetukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Yaṃ pana paṭikhāditukāmo hoti, taṃ patte ṭhapetuṃ labhati. Aṭṭhikakaṇṭakādīni tattheva katvā hatthena luñcitvā khādituṃ vaṭṭati. Mukhato nīhaṭaṃ pana yaṃ kiñci puna khāditukāmo patte ṭhapetuṃ na labhati, siṅgiveranāḷikerakhaṇḍādīni ḍaṃsitvā puna ṭhapetuṃ labhati.
「比库们，不应用袈裟等帛制家具或盛水器皿用布缠绕拖拉，若缠绕拖拉则犯甚恶罪」——《小法》255云，袈裟等帛制之物及骨头，鱼肉等皆不可用布拖拉。若用布柄持器物亦不得。若用被沾脏的外水清洁双手后布缠裹提取，亦不许可；但左手沾水后，取一团水团再用右手提取，则许可。到此为止，该布成了正式袈裟。双手若伸出外沾水则不起效。吃鱼肉、果实时若欲丢弃骨头或袈裟时，不可将其置于布上；反之若欲撕裂袈裟丢弃，则许可。用手去撕咬骨刺等尖锐处亦许可。但从口中吐出的物若想置于布上则不合规，但如甘蔗刺、椰子壳果肉残块等咬碎后则允许再次置于布上。
§29
29. ‘‘Na ca, bhikkhave, sabbapaṃsukūlikena bhavitabbaṃ, yo bhaveyya, āpatti dukkaṭassā’’ti (cūḷava. 255) vacanato sabbapaṃsukūlikena na bhavitabbaṃ. Ettha pana cīvarañca mañcapīṭhañca paṃsukūlaṃ vaṭṭati, ajjhoharaṇīyaṃ pana dinnameva gahetabbaṃ.
「比库们，不应使袈裟成为污秽之物，若成污秽则犯甚恶罪」——《小法》255明言袈裟及床席均不应染污。若染污，则当日即需清除。
§30
30. ‘‘Na , bhikkhave, addhānamaggappaṭipannena bhikkhunā parissāvanaṃ yāciyamānena na dātabbaṃ, yo na dadeyya, āpatti dukkaṭassā’’ti (cūḷava. 259) vacanato aparissāvanakassa (cūḷava. aṭṭha. 259) yācamānassa parissāvanaṃ adātuṃ na vaṭṭati. Yo pana attano hatthe parissāvane vijjamānepi yācati, tassa na akāmā dātabbaṃ.
「比库们，不应将请求给予的衣物赠与非出家比库的随侍人，若赠与则犯甚恶罪」——《小法》259语，意指对非出家比库请求给予的随侍衣物不可赠与他人。但若所请求者本人手持该衣物，即使请求给他人者，也不可强迫其给予。
‘‘Na ca, bhikkhave, aparissāvanakena bhikkhunā addhānamaggo paṭipajjitabbo, yo paṭipajjeyya, āpatti dukkaṭassā’’ti (cūḷava. 259) vacanato aparissāvanakena maggo na gantabbo. Sacepi na hoti parissāvanaṃ vā dhammakaraṇaṃ vā, saṅghāṭikaṇṇo adhiṭṭhātabbo ‘‘iminā parissāvetvā pivissāmī’’ti.
“比库们，不应以未经净洁之物作为修行的开端，若有人以之为修行，必遭不善之过。”（小律部第259经）此言劝止以未净物为道。若未得净洁或法作，须坚定持有志愿“依此净洁物饮用”。
‘‘Anujānāmi, bhikkhave, daṇḍaparissāvana’’nti (cūḷava. 259) vacanato daṇḍaparissāvanampi vaṭṭati. Daṇḍaparissāvanaṃ nāma yattha rajakānaṃ khāraparissāvanaṃ viya catūsu pādesu baddhanisseṇikāya sāṭakaṃ bandhitvā majjhe daṇḍake udakaṃ āsiñcanti, taṃ ubhopi koṭṭhāse pūretvā parissāvati.
“我许可，比库们，刑具净洁。”（小律部第259经）此言中，刑具净洁亦被允许。所谓刑具净洁，是指王室刑具如四柱足上绑缚的绳索，用棕绳缚牢，中央放置刑棒并洒水，使两端牢固后则称净洁。
‘‘Anujānāmi , bhikkhave, ottharaka’’nti (cūḷava. 259) vacanato ottharakaṃ parissāvanampi vaṭṭati. Ottharakaṃ nāma yaṃ udake ottharitvā ghaṭakena udakaṃ gaṇhanti, tañhi catūsu daṇḍakesu vatthaṃ bandhitvā udake cattāro khāṇuke nikhanitvā tesu bandhitvā sabbapariyante udakato mocetvā majjhe ottharitvā ghaṭena udakaṃ gaṇhanti.
“我许可，比库们，水壶净洁。”（小律部第259经）此言中，水壶净洁亦被许可。所谓水壶净洁，是指将水壶倒置，绑缚四柱足并插入水中浸泡，断开接口后可取水饮用，此方式称为水壶净洁。
§31
31. ‘‘Na, bhikkhave, naggena naggo abhivādetabbo, yo abhivādeyya, āpatti dukkaṭassā’’tiādivacanato (cūḷava. 261) na naggena naggo abhivādetabbo, na naggena abhivādetabbaṃ, na naggena naggo abhivādāpetabbo, na naggena abhivādāpetabbaṃ, na naggena naggassa parikammaṃ kātabbaṃ, na naggena naggassa dātabbaṃ, na naggena paṭiggahetabbaṃ, na naggena khāditabbaṃ, na naggena bhuñjitabbaṃ, na naggena sāyitabbaṃ, na naggena pātabbaṃ.
“比库们，不可裸身裸体行礼，若行礼者，必遭不善之过。”等语（小律部第261经）旨在说明，不可用裸身对裸身行礼，亦不可对裸身礼敬、以裸身诽谤、为裸身等作事，亦不可因裸身给与、接受、食用、用作坐具、饮用。
‘‘Anujānāmi, bhikkhave, tisso paṭicchādiyo jantāgharapaṭicchādiṃ udakapaṭicchādiṃ vatthapaṭicchādi’’nti (cūḷava. 261) vacanato tisso paṭicchādiyo vaṭṭanti. Ettha ca jantāgharapaṭicchādi udakapaṭicchādi ca parikammaṃ karontasseva vaṭṭati, sesesu abhivādanādīsu na vaṭṭati. Vatthapaṭicchādi pana sabbakammesu vaṭṭati.
“我许可，比库们，三种遮挡物为：住处遮挡物、水遮挡物、衣服遮挡物。”（小律部第261经）言示三遮挡物之适用。住处遮挡物及水遮挡物用于周围业事之遮挡而被允许，礼敬等场则不适用。衣服遮挡物则适用于诸般事务。
§32
32. ‘‘Na , bhikkhave, pupphābhikiṇṇesu sayanesu sayitabbaṃ, yo saseyya, āpatti dukkaṭassā’’ti (cūḷava. 264) vacanato pupphehi santhatesu sayanesu na sayitabbaṃ, gandhagandhaṃ pana gahetvā kavāṭe pañcaṅguliṃ dātuṃ vaṭṭati pupphaṃ gahetvā vihāre ekamantaṃ nikkhipituṃ.
“比库们，不可睡于被花覆盖的床上，若睡则犯不善过。”（小律部第264经）此言禁令睡卧于装饰有花的床上。但可取香物，置于门扉处，以五指呈递，亦可携花至寺院一方，专置一处。
§33
33. ‘‘Na, bhikkhave, āsittakūpadhāne bhuñjitabbaṃ, yo bhuñjeyya, āpatti dukkaṭassā’’ti (cūḷava. 264) vacanato āsittakūpadhāne ṭhapetvā na bhuñjitabbaṃ. Āsittakūpadhānanti tambalohena vā rajatena vā katāya peḷāya etaṃ adhivacanaṃ, paṭikkhittattā pana dārumayāpi na vaṭṭati.
『33.』世尊对比库们说：“不可食用被旧井污染之水，若食用，必堕重罪。”这句话置于旧井之水的情况，不可食用。所谓旧井之水，是指用铜铁、银等金属制成的桶，或者用木制器皿盛装之水，但实际上，即便是木制器皿所盛之水也不洁净。
§34
34. ‘‘Anujānāmi, bhikkhave, maḷorika’’nti (cūḷava. 264) vacanato maḷorikāya ṭhapetvā bhuñjituṃ vaṭṭati. Maḷorikāti daṇḍādhārako vuccati. Yaṭṭhiādhārakapaṇṇādhārakapacchikapīṭhādīnipi ettheva paviṭṭhāni. Ādhārakasaṅkhepagamanato hi paṭṭhāya chiddaṃ viddhampi aviddhampi vaṭṭatiyeva.
『34.』世尊说：“我允许，比库们，可以使用有柄的水桶。”所谓有柄水桶，是指带有柄杖或边缘支架等附属部分的器皿，这些都是固定在原器身上的。因为柄、支架等部件由于固定连结，若拆除或不拆除，都属合理可用。
§35
35. ‘‘Na , bhikkhave, ekabhājane bhuñjitabbaṃ, yo bhuñjeyya, āpatti dukkaṭassā’’ti(cūḷava. 264) ādivacanato na ekabhājane bhuñjitabbaṃ, na ekathālake pātabbaṃ. Sace pana eko bhikkhu bhājanato phalaṃ vā pūpaṃ vā gahetvā gacchati, tasmiṃ apagate itarassa sesakaṃ bhuñjituṃ vaṭṭati, itarassapi tasmiṃ khīṇe puna gahetuṃ vaṭṭati.
『35.』世尊说：“不可仅独自食用一份饭食，若独自食用，必堕重罪。”这句话说明不可只吃一份饭食，也不能单独拿来饮用碗中汤水。但若一名比库手持食物（诸如果品或花环）离去，则他可以在他人不在的情况下食用剩余食物，他人也可在该食物用尽后再来取用。
‘‘Na, bhikkhave, ekamañce tuvaṭṭitabbaṃ, yo tuvaṭṭeyya, āpatti dukkaṭassā’’ti(cūḷava. 264) ādivacanato na ekamañce nipajjitabbaṃ, na ekattharaṇe nipajjitabbaṃ. Vavatthānaṃ pana dassetvā majjhe kāsāvaṃ vā kattarayaṭṭhiṃ vā antamaso kāyabandhanampi ṭhapetvā nipajjantānaṃ anāpatti. Ekapāvuraṇehi ekattharaṇapāvuraṇehi ca na nipajjitabbaṃ. Ekaṃ attharaṇañceva pāvuraṇañca etesanti ekattharaṇapāvuraṇā. Saṃhārimānaṃ pāvārattharaṇakaṭasārakādīnaṃ ekaṃ antaṃ attharitvā ekaṃ pārupitvā nipajjantānametaṃ adhivacanaṃ.
『36.』世尊说：“不可躺卧于单一地方，若躺卧，必堕重罪。”这句话说明不可只躺在一处，也不可在单一床榻上休息。但如果先示出靠近处，躺卧时置放条枕、竹杖或绑身绷带等辅助物，不属罪责。使用一处铺垫物和另一处床榻结合使用，亦为单一床铺。整理物品者在铺垫继承、床铺交替等行为中，由一端支撑、一端重叠而卧者，属此规定。
§36
36. ‘‘Na, bhikkhave, celappaṭikā akkamitabbā, yo akkameyya, āpatti dukkaṭassā’’ti (cūḷava. 268) vacanato na celasanthāro akkamitabbo, ‘‘anujānāmi, bhikkhave, gihīnaṃ maṅgalatthāya yāciyamānena celappaṭikaṃ akkamitu’’nti (cūḷava. 268) vacanato pana kāci itthī (cūḷava. aṭṭha. 268) apagatagabbhā vā hoti garugabbhā vā, evarūpesu ṭhānesu maṅgalatthāya yāciyamānena akkamituṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, dhotapādakaṃ akkamitu’’nti (cūḷava. 268) vacanato pādadhovanaṭṭhāne dhotehi pādehi akkamanatthāya atthatapaccattharaṇaṃ akkamituṃ vaṭṭati.
『37.』世尊说：“不可索取乞讨吃的，若索取，必堕重罪。”这句话说明不应要求乞讨食物。但世尊又说：“我允许，出家人为家人吉祥起见，可以以乞讨方式接受食物。”此句中有些妇女可能已怀孕或将要怀孕，可以用乞讨方式接受食物以作吉祥之用。另外，世尊说：“我允许，可以洗脚盆里规矩地接受食物。”指的是在洗涤脚部的地方，为了合适礼仪而接受食物是被许可的。
§37
37. ‘‘Na, bhikkhave, katakaṃ paribhuñjitabbaṃ, yo paribhuñjeyya, āpatti dukkaṭassā’’ti (cūḷava. 269) vacanato katakaṃ na vaṭṭati. Katakaṃ nāma padumakaṇṇikākāraṃ pādaghaṃsanatthaṃ kaṇṭake uṭṭhāpetvā kataṃ. Taṃ vaṭṭaṃ vā hotu caturassādibhedaṃ vā, bāhulikānuyogattā paṭikkhittameva, neva paṭiggahetuṃ, na paribhuñjituṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, tisso pādaghaṃsaniyo sakkharaṃ kathalaṃ samuddapheṇaka’’nti (cūḷava. 269) vacanato sakkharādīhi pādaghaṃsanaṃ vaṭṭati. Sakkharāti pāsāṇo vuccati, pāsāṇapheṇakopi vaṭṭatiyeva.
『38.』世尊说：“不可食用带刺之蔬菜，若食用，必堕重罪。”这句话表明食用带刺结构的蔬菜不被允许。所谓带刺，是指莲叶状、刺状形态，用刺状茎杆挑起的，不论是轮状盘形或四方分枝形，因众多而即使拒绝，也不可接受或食用。但世尊又说：“我允许，比库们，可以食用竹笋、茎秆、海带苔这三种类似刺状的蔬菜。”所称竹笋即是坚硬如石，亦可接受石质海带苔等。
§38
38. ‘‘Na , bhikkhave, cāmaribījanī dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 269) vacanato cāmarivālehi katabījanī na vaṭṭati. ‘‘Anujānāmi, bhikkhave, makasabījaniṃ. Anujānāmi bhikkhave tisso bījaniyo vākamayaṃ usīramayaṃ morapiñchamayaṃ. Anujānāmi, bhikkhave, vidhūpanañca tālavaṇṭañcā’’ti (cūḷava. 269) vacanato makasabījanīādi vaṭṭati. Tattha vidhūpananti bījanī vuccati. Tālavaṇṭaṃ pana tālapaṇṇehi vā kataṃ hotu veḷudantavilīvehi vā morapiñchehi vā cammavikatīhi vā, sabbaṃ vaṭṭati. Makasabījanī dantamayavisāṇamayadaṇḍakāpi vaṭṭati. Vākamayabījaniyā ketakapārohakuntālapaṇṇādimayāpi saṅgahitā.
38. 「比库们，不应持有臭秽之种子，若有人持有，将犯严重过失。」此言示于用臭秽粪便施种之处不应存在。又云：「比库们，我允许使用麻子种子。也允许三种种子，即竹子种子、目的果类种子和木瓜种子。又允许薰香和棕榈叶。」此言示麻子种子等可用。此中「薰香」即称种子。棕榈叶既可用以扇风，或用棕榈叶或竹叶、木瓜叶、动物皮革等制成之扇，均允许使用。麻子种子亦用于牙具、针针及牙签等事器。竹叶种子则集合指香竹、棕榈叶及其他树叶等多种制成者。
§39
39. ‘‘Na, bhikkhave, chattaṃ dhāretabbaṃ, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, gilānassa chatta’’nti (cūḷava. 270) vacanato agilānena chattaṃ na dhāretabbaṃ. Yassa pana kāyaḍāho vā pittakopo vā hoti cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Vasse pana cīvaraguttatthampi vāḷamigacorabhayesu attaguttatthampi vaṭṭati, ekapaṇṇacchattaṃ pana sabbattheva vaṭṭati. ‘‘Anujānāmi, bhikkhave, agilānenapi ārāme ārāmūpacāre chattaṃ dhāretu’’nti (cūḷava. 270) vacanato pana agilānassapi ārāmaārāmūpacāresu chattaṃ dhāretuṃ vaṭṭati.
39. 「比库们，不应持伞，若有人持伞，将犯严重过失。」此言于病者不应持伞。若身患皮肤病或肝风怒气、又或眼疾等其他病患而无盖物时，于村落或森林中伞皆可使用。雨季中，或为保护衣服不湿，又或防止毒蛇、蚂蝗等咬害，均允许持有一面小伞。又说：「比库们，我准许病人于寺院及寺院四周持伞。」此言即使于病人及其居所之寺院中，伞亦允许持有。
§40
40. ‘‘Na, bhikkhave, dīghā nakhā dhāretabbā, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi , bhikkhave, maṃsappamāṇena nakhaṃ chinditu’’nti (cūḷava. 274) vacanato dīghā nakhā chinditabbā. ‘‘Na, bhikkhave, vīsatimaṭṭhaṃ kārāpetabbaṃ, yo kārāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, malamattaṃ apakaḍḍhitu’’nti (cūḷava. 274) vacanato vīsatipi nakhe likhitamaṭṭhe kārāpetuṃ na vaṭṭati, nakhato malamattaṃ pana apakaḍḍhituṃ vaṭṭati.
40. 「比库们，不应持长指甲，若有人持长指甲，将犯严重过失。」此言示长指甲应剪除。又云：「比库们，不应用超过二十寸长的书写板，若用者，将犯严重过失。」此言示不能使用超过二十寸长的写字板，但指甲上之污垢可清除。
‘‘Na, bhikkhave, sambādhe lomaṃ saṃharāpetabbaṃ, yo saṃharāpeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ābādhapaccayā sambādhe lomaṃ saṃharāpetu’’nti (cūḷava. 275) vacanato gaṇḍavaṇādiābādhaṃ vinā sambādhe lomaṃ saṃharāpetuṃ na vaṭṭati. ‘‘Na, bhikkhave, dīghaṃ nāsikālomaṃ dhāretabbaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 275) vacanato saṇḍāsena nāsikālomaṃ saṃharāpetuṃ vaṭṭati. Sakkharādīhi nāsikālomaṃ gāhāpanepi āpatti natthi, anurakkhaṇatthaṃ pana ‘‘anujānāmi, bhikkhave, saṇḍāsa’’nti (cūḷava. 275) saṇḍāso anuññāto. ‘‘Na, bhikkhave, palitaṃ gāhāpetabbaṃ, yo gāhāpeyya, āpatti dukkaṭassā’’ti (cūḷava. 275) vacanato palitaṃ gāhāpetuṃ na vaṭṭati. Yaṃ pana bhamukāya vā nalāṭe vā dāṭhikāya vā uggantvā bībhacchaṃ hutvā ṭhitaṃ, tādisaṃ lomaṃ palitaṃ vā apalitaṃ vā gāhāpetuṃ vaṭṭati.
「比库们，不应于伤口处拔除毛发，若拔者，将犯严重过失。」此言示无伤处不得拔毛发。又云：「比库们，不应拔长鼻毛，若拔者，将犯严重过失。」此言示应用镊子拔除鼻毛。用甘蔗等拔鼻毛无过失。为保护起见，说：「比库们，我准许使用镊子。」但镊子不可过度使用。又言：「比库们，不应拔除断裂毛发，若拔者，将犯严重过失。」此言断裂毛发不应拔除。若有毛发自眉毛、额骨或头骨突出且干燥，稍有肮脏或洁净者，皆可拔除。
§41
41. ‘‘Na, bhikkhave, akāyabandhanena gāmo pavisitabbo, yo paviseyya, āpatti dukkaṭassā’’ti (cūḷava. 278) vacanato akāyabandhanena gāmo na pavisitabbo, abandhitvā nikkhamantena yattha sarati, tattha bandhitabbaṃ. ‘‘Āsanasālāya bandhissāmī’’ti gantuṃ vaṭṭati, saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ.
41. 「比库们，不应以身体缚具进入村庄，若进入者，将犯严重过失。」此言示身缚具不可进入村庄。缚后出行者若经河流且未解除，应于彼岸解开缚具。行至坐处应先缚具，若游荡则不可缚具。
§42
42. ‘‘Na, bhikkhave, gihinivatthaṃ nivāsetabbaṃ, yo nivāseyya, āpatti dukkaṭassā’’ti(cūḷava. 280) ādivacanato hatthisoṇḍādivasena gihinivatthaṃ na nivāsetabbaṃ, setapaṭapārutādivasena na gihipārutaṃ pārupitabbaṃ, mallakammakarādayo viya kacchaṃ bandhitvā na nivāsetabbaṃ. Evaṃ nivāsetuṃ gilānassapi maggappaṭipannassapi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari lagganti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati. Gilāno pana antokāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati, agilānena dve nivāsentena saguṇaṃ katvā nivāsetabbāni.
42. 「比库们，不应安置家人所穿的衣物，若安置者，将犯严重过失。」此言示衣物如象毛衣等不可安置。以草席、草垫等不可对家衣进行覆盖。恶徒等若用绳缚床席，也不可安置。即使病人行道，病人即使只将一件或两件衣物挂在活动处，例如内衣放置一处，外衣安放另一处，皆不可。病人能将内衣外衣分开悬挂，则疫疠不会传染，且无病者可与病者并处而无过失。
§43
43. ‘‘Na , bhikkhave, ubhatokājaṃ haritabbaṃ, yo hareyya, āpatti dukkaṭassā’’ti (cūḷava. 281) vacanato ubhatokājaṃ harituṃ na vaṭṭati. ‘‘Anujānāmi, bhikkhave, ekatokājaṃ antarākājaṃ sīsabhāraṃ khandhabhāraṃ kaṭibhāraṃ olambaka’’nti vacanato ekatokājādiṃ harituṃ vaṭṭati.
第43条：“比库们，不应承担双方的重任，若承担，就犯重罪。”此言述及不可承担双方重任。“我准许，比库们，可以承担单方的重任，如头部的负担、身体的负担、腰部的负担、扶持。”此言则准许承担单方等重任。
§44
44. ‘‘Na, bhikkhave, dīghaṃ dantakaṭṭhaṃ khāditabbaṃ, yo khādeyya, āpatti dukkaṭassā’’ti (cūḷava. 282) vacanato na dīghaṃ dantakaṭṭhaṃ khāditabbaṃ. ‘‘Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṃ dantakaṭṭhaṃ. Anujānāmi, bhikkhave, caturaṅgulapacchimaṃ dantakaṭṭha’’nti (cūḷava. 282) vacanato manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparamaṃ caturaṅgulapacchimañca dantakaṭṭhaṃ khāditabbaṃ.
第44条：“比库们，不应食用长牙木，食用则犯重罪。”此言否定食用长牙木。“我准许，比库们，可以食用最长八指、最宽四指的牙木。”此言则准许人们可食用以手指量度长度不逾八指且宽度四指的牙木。
§45
45. ‘‘Na, bhikkhave, rukkho abhiruhitabbo, yo abhiruheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sati karaṇīye porisaṃ rukkhaṃ abhiruhituṃ āpadāsu yāvadattha’’nti (cūḷava. 284) vacanato na rukkhaṃ abhiruhitabbaṃ, sukkhakaṭṭhagahaṇādikicce pana sati purisappamāṇaṃ abhiruhituṃ vaṭṭati. Āpadāsūti vāḷamigādayo vā disvā maggamūḷho vā disā oloketukāmo hutvā davaḍāhaṃ vā udakoghaṃ vā āgacchantaṃ disvā atiuccampi rukkhaṃ ārohituṃ vaṭṭati.
第45条：“比库们，不应攀爬树木，若攀爬则犯重罪。 我准许，比库们，有觉知者，可以适度攀爬树木以从事收集枯树枝等工作。”此言否定随意攀爬树木，但准许有觉知的人为拾取枯枝等工作适度攀爬。所谓适度即见到蛇蝎等危险或欲察看迷失方向者而攀爬适高树木如枯枝尚可。
§46
46. ‘‘Na, bhikkhave, buddhavacanaṃ chandaso āropetabbaṃ, yo āropeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitu’’nti (cūḷava. 285) vacanato vedaṃ viya buddhavacanaṃ sakkaṭabhāsāya vācanāmaggaṃ ārocetuṃ na vaṭṭati, sakāya pana māgadhikāya niruttiyā pariyāpuṇitabbaṃ.
第46条：“比库们，不应随意用意愿强加佛说法，若强加则犯重罪。我准许，比库们，佛说法应用本地语言完整表达。”此言否定用异语强加佛法，如用维达文逆传佛法为非正道。然准许应以本地巴利语完全表达佛言。
§47
47. ‘‘Na, bhikkhave, lokāyataṃ pariyāpuṇitabbaṃ, yo pariyāpuṇeyya, āpatti dukkaṭassā’’ti(caūḷava. 286) ādivacanato lokāyatasaṅkhātaṃ ‘‘sabbaṃ ucchiṭṭhaṃ, sabbaṃ anucchiṭṭhaṃ, seto kāko, kāḷo bako iminā ca iminā ca kāraṇenā’’ti evamādiniratthakakāraṇapaṭisaṃyuttaṃ titthiyasatthaṃ neva pariyāpuṇitabbaṃ, na parassa vācetabbaṃ. Na ca tiracchānavijjā pariyāpuṇitabbā, na parassa vācetabbā.
第47条：“比库们，不应赞同世俗说法，若赞同则犯重罪。”此开头语否定说法。世俗无益者，如斥旧说与新说、白乌鸦、黑鹳鸟等俗谚，乃至违背正理，亦不应赞同，也不应为他人口传。异教邪说亦不可赞同，更不应为他人口传。
§48
48. ‘‘Na, bhikkhave, khipite ‘jīvā’ti vattabbo, yo vadeyya, āpatti dukkaṭassa. Anujānāmi , bhikkhave, gihīnaṃ ‘jīvatha bhante’ti vuccamānena ‘ciraṃ jīvā’ti vattu’’nti (cūḷava. 288) vacanato khipite ‘‘jīvā’’ti na vattabbaṃ, gihinā pana ‘‘jīvathā’’ti vuccamānena ‘‘ciraṃ jīvā’’ti vattuṃ vaṭṭati.
第48条：“比库们，不应轻率称某人为活者，若如此说即犯重罪。我准许，比库们，称居士为‘愿长寿者尊者’，故称‘活着久者’。”此言轻率轻易称人为“活者”为犯重罪。但准许依规矩称呼非出家人为“jīvatha bhante”（愿长寿者），以表达“久活”之意。
§49
49. ‘‘Na, bhikkhave, lasuṇaṃ khāditabbaṃ, yo khādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, ābādhapaccayā lasuṇaṃ khāditu’’nti (cūḷava. 289) vacanato ābādhaṃ vinā lasuṇaṃ khādituṃ na vaṭṭati, sūpasampākādīsu (pāci. aṭṭha. 797) pakkhittaṃ pana vaṭṭati. Tañhi paccamānesu muggasūpādīsu vā macchamaṃsavikatiyā vā tele vā badarasāḷavādīsu vā ambilasākādīsu vā uttaribhaṅgesu vā yattha katthaci antamaso yāgubhattepi pakkhittaṃ vaṭṭati.
49. 「比库们，切勿食用大蒜；若有人食用，将犯大恶罪。我许可因病情需要可食用大蒜。」如是说。但若无疾病，不应吃大蒜。如在烹制猪肉汤等某些菜肴中，则允许间或食用。此等菜肴包括蚂蚱汤等、鱼肉羊肉煮食之物、芝麻、菩提树叶等，以及苦瓜、蔬菜等菜品中，有时也可间断食用，甚至在稀饭中也得许可。
§50
50. ‘‘Na, bhikkhave, adhotehi pādehi senāsanaṃ akkamitabbaṃ, yo akkameyya, āpatti dukkaṭassā’’ti (cūḷava. 324) vacanato adhotehi pādehi mañcapīṭhādisenāsanaṃ parikammakatā vā bhūmi na akkamitabbā. ‘‘Na, bhikkhave, allehi pādehi senāsanaṃ akkamitabbaṃ, yo akkameyya āpatti dukkaṭassā’’ti (cūḷava. 324) vacanato yehi (cūḷava. aṭṭha. 324) akkantaṭṭhāne udakaṃ paññāyati, evarūpehi allapādehi paribhaṇḍakatā bhūmi vā senāsanaṃ vā na akkamitabbaṃ. Sace pana udakasinehamattameva paññāyati, na udakaṃ, vaṭṭati. Pādapuñchaniṃ pana allapādehipi akkamituṃ vaṭṭatiyeva. ‘‘Na, bhikkhave, saupāhanena senāsanaṃ akkamitabbaṃ, yo akkameyya, āpatti dukkaṭassā’’ti (cūḷava. 324) vacanato dhotapādehi akkamitabbaṭṭhānaṃ saupāhanena akkamituṃ na vaṭṭati.
50. 「比库们，不可以脏污的脚踏在座席上；若有人以脏脚踏在座席，将犯大恶罪。」此语意指未经清洁的脚不应踩踏寝榻等座席，但若地面本是泥土，无需清理，亦不可踩踏。又说：「不可以脏瘪的脚踏在座席上；若有人以脏瘪之脚踏，将犯大恶罪。」此指的是将水泼洒于脚底的地方，也就是说，类似这种水流淋湿的脚底，既不是干净水，也不算脏污，不可任意踏踏。脚后跟部分即使脏瘪也可踏。又说：「比库们，清洗过的脚不可踏座席」，意即水洗净的脚不可用抹布擦干再去踏。
‘‘Na, bhikkhave, parikammakatāya bhūmiyā niṭṭhubhitabbaṃ, yo niṭṭhubheyya, āpatti dukkaṭassā’’ti (cūḷava. 324) vacanato parikammakatāya bhūmiyā na niṭṭhubhitabbaṃ. ‘‘Anujānāmi, bhikkhave, kheḷamallaka’’nti (cūḷava. 324) evaṃ anuññāte kheḷamallake niṭṭhubhitabbaṃ. ‘‘Anujānāmi, bhikkhave, coḷakena paliveṭhetu’’nti (cūḷava. 324) vacanato sudhābhūmiyā vā paribhaṇḍabhūmiyā vā mañcapīṭhaṃ nikkhipantena sace taṭṭikā vā kaṭasārako vā natthi, coḷakena mañcapīṭhānaṃ pādā veṭhetabbā, tasmiṃ asati paṇṇampi attharituṃ vaṭṭati, kiñci anattharitvā ṭhapentassa pana dukkaṭaṃ. Yadi pana tattha nevāsikā anatthatāya bhūmiyāpi ṭhapenti, adhotapādehipi vaḷañjenti, tatheva vaḷañjetuṃ vaṭṭati.
「比库们，不得踩踏耕作过的田地；若有人践踏，将犯大恶罪。」此言不得践踏耕耘过的地面。又说：「我许可，比库们，可以践踏球场。」未获许可时，球场可践踏。又说：「我许可，比库们，可以用鞋子蹭掉低洼地面或铺宿的床榻。」若未铺设树枝或芦席，在沙地或泥泞下用鞋蹭床榻脚部，如无墊物，可用鞋蹭。若床铺下方没有树叶，有物遮敝，即使未经清理，亦不妨。若床上放物阻碍也可用鞋蹭，但若物品妨害身体，应避免。若低洼处不宜安置物品，且会弄脏脚，应允许用鞋蹭。
‘‘Na , bhikkhave, parikammakatā bhitti apassetabbā, yo apasseyya, āpatti dukkaṭassā’’ti (cūḷava. 324) vacanato parikammakatā bhitti setabhitti vā hotu cittakammakatā vā, na apassetabbā. Na kevalañca bhittimeva, dvārampi vātapānampi apassenaphalakampi pāsāṇatthambhampi rukkhatthambhampi cīvarena vā yena kenaci appaṭicchādetvā apassituṃ na labhati. ‘‘Anujānāmi, bhikkhave , paccattharitvā nipajjitu’’nti (cūḷava. 325) vacanato pana dhotapādehi akkamitabbaṃ, paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇaṃ senāsanaṃ vā saṅghikamañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabbaṃ. Sace niddāyatopi paccattharaṇe saṅkuṭite koci sarīrāvayavo mañcaṃ vā pīṭhaṃ vā phusati, āpattiyeva, lomesu pana phusantesu lomagaṇanāya āpattiyo. Paribhogasīsena apassayantassapi eseva nayo. Hatthatalapādatalehi pana phusituṃ akkamituṃ vā vaṭṭati, mañcaṃ vā pīṭhaṃ vā harantassa kāye paṭihaññati, anāpatti.
「比库们，不得窥视篱笆；若窥视，将犯大恶罪。」此语指篱笆或墙壁、心识所造之境不可窥视。非仅一面墙，还包括门扇、通风口、护栏、石柱、木柱，及可能用袈裟遮挡而不能窥视的部位。又说：「我许可，比库们，应向后探身俯身察视。」指的是用清洗过的脚踏地面、耕耘过的土地、寝榻等，都应以自身的支撑向后探视。如休息坐卧时，若身体部位触及床榻，会犯戒律，但若触毛发则不犯。用手掌接触脚掌处，可不拘谨地摸床榻，未犯戒律。
§51
51. ‘‘Dasayime, bhikkhave, avandiyā. Pureupasampannena pacchupasampanno avandiyo, anupasampanno avandiyo, nānāsaṃvāsako vuḍḍhataro adhammavādī avandiyo, mātugāmo avandiyo, paṇḍako avandiyo, pārivāsiko avandiyo, mūlāyapaṭikassanāraho avandiyo, mānattāraho avandiyo, mānattacāriko avandiyo, abbhānāraho avandiyo’’ti (cūḷava. 312) vacanato ime dasa avandiyāti veditabbā.
51. 「比库们，有十种不得与之亲近者。由先者亲近，后者亦可亲近者；未亲近者；同师出身但年长且邪法者；母系族亲者；阉者；扮异性者；无母根者；无尊敬心者；无尊敬行为者；无心戒者。」如是说，应知这十种人皆不可亲近。
‘‘Pacchupasampannena pureupasampanno vandiyo, nānāsaṃvāsako vuḍḍhataro dhammavādī vandiyo, tathāgato arahaṃ sammāsambuddho vandiyo’’ti (cūḷava. 312) – vacanato ime tayo vanditabbā.
「由后者亲近，前者亦可亲近者；同师出身但年长且持正法者；如来、阿拉汉、正觉者，皆应亲近。」如是说，应知这三种人皆应亲近。
§52
52. ‘‘Anujānāmi, bhikkhave, tīṇi tūlāni rukkhatūlaṃ latātūlaṃ poṭakītūla’’nti (cūḷava. 297) vacanato imāni tīṇi tūlāni kappiyāni. Tattha (cūḷava. aṭṭha. 297) rukkhatūlanti simbalirukkhādīnaṃ yesaṃ kesañci rukkhānaṃ tūlaṃ. Latātūlanti khīravalliādīnaṃ yāsaṃ kāsañci vallīnaṃ tūlaṃ. Poṭakītūlanti poṭakītiṇādīnaṃ 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 sabbametaṃ akappiyatūlanti vuccati. Na kevalañca bimbohane etaṃ tūlameva, haṃsamorādīnaṃ sabbasakuṇānaṃ sīhādīnaṃ sabbacatuppadānañca lomampi vaṭṭati, piyaṅgupupphabakulapupphādīnaṃ pana yaṃ kiñci pupphaṃ na vaṭṭati. Tamālapattaṃ suddhameva na vaṭṭati, missakaṃ pana vaṭṭati, bhisīnaṃ anuññātaṃ pañcavidhaṃ uṇṇāditūlampi vaṭṭati.
52. ‘‘我准许，比库们，有三种纤维：树纤维、藤蔓纤维和草纤维’’（小毗含第297经）这句话中所说的三种纤维均为允许使用之物。这里（小毗含注释第297页）所说的树纤维，是指榄仁树等若干树木所结成的纤维。藤蔓纤维是指象牙藤等若干藤蔓所结成的纤维。草纤维则是指若干草类，包括茅草、枪刺之类乃至芦苇等多种草类的纤维。这三种纤维，集合起来就是所有众生群聚的纤维。纤维来自树木、藤蔓和草类，除此之外没有其他纤维可言，因此世间任何众生所拥有的纤维都从此三种而来。经染有病菌的纤维之后称为不纯纤维。不仅仅纤维会蒙染附着，各种鸟类的羽毛、狮子等兽类的毛发，所有有翼之禽和所有四足动物的毛发，均会染上不洁之物。唯有莲花叶子洁净无染，而其他花朵如曼陀罗花、朱槿花等皆不能洁净。洁净的蓖麻叶本身不会染污，但由蓖麻果实所生的五种不纯纤维，却会沾染污垢。此故，允许使用蓖麻纤维是经过许可的。
§53
53. ‘‘Anujānāmi, bhikkhave, pañca bhisiyo uṇṇabhisiṃ coḷabhisiṃ vākabhisiṃ tiṇabhisiṃ paṇṇabhisi’’nti (cūḷava. 297) vacanato pañcahi uṇṇādīhi pūritā pañca bhisiyo anuññātā. Tūlagaṇanāya hi etāsaṃ gaṇanā vuttā. Tattha uṇṇaggahaṇena na kevalaṃ eḷakalomameva gahitaṃ, ṭhapetvā pana manussalomaṃ yaṃ kiñci 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 pañcaguṇaṃ vā pakkhipitvā katāpi uṇṇabhisisaṅkhyameva gacchati.
53. ‘‘我准许，比库们，有五种染污物：毛染污、皮染污、羽毛染污、草染污和叶染污’’（小毗含第297经）这句话说的五种毛染污皆为未经许可之物。这些纤维的计算方法已有论述。其中毛染污采集时，不止只是拔取鳞毛，还包括拔取人毛及所有合适或不合适之禽类羽毛及毛发，总之所有毛发都是毛染污所摄取的。所以用于覆盖袈裟、覆盖内袈裟等某些染污行为中，将所有此类纤维涂满染污物，即为毛染污。至于鳞毛未拔除的而直接覆盖于被褥之上，无论是覆盖四倍或五倍之厚度的被褥，即使如此，依计数亦视同毛染污。
Coḷabhisiādīsu yaṃ kiñci navacoḷaṃ vā purāṇacoḷaṃ vā saṃharitvā anto pakkhipitvā vā katā coḷabhisi. Yaṃ kiñci vākaṃ pakkhipitvā katā vākabhisi. Yaṃ kiñci tiṇaṃ pakkhipitvā katā tiṇabhisi. Aññatra suddhatamālapattā yaṃ kiñci paṇṇaṃ pakkhipitvā katā paṇṇabhisīti veditabbā. Tamālapattaṃ pana aññena missameva vaṭṭati. Suddhaṃ na vaṭṭati. Yaṃ panetaṃ uṇṇādipañcavidhaṃ tūlaṃ bhisiyaṃ vaṭṭati, taṃ masūrakepi vaṭṭatīti kurundiyaṃ vuttaṃ. Etena masūrakaṃ paribhuñjituṃ vaṭṭatīti siddhaṃ hoti. Bhisiyā pamāṇaniyamo natthi, mañcabhisi pīṭhabhisi bhūmattharaṇabhisi caṅkamanabhisi pādapuñchanabhisīti etāsaṃ anurūpato sallakkhetvā attano rucivasena pamāṇaṃ kātabbaṃ. Bimbohanaṃ pana pamāṇayuttameva vaṭṭati.
对羽毛染污等，若将任何新的羽毛或旧羽毛收集后涂满染污作成染污物，则称为羽毛染污。任何涂满染污的羽毛均是羽毛染污。盖染污的羽毛包括鸟类羽毛，包含鹤、天鹅等鹅形类水鸟，也包含狮子等兽类身上所有毛发与四足动物毛发，唯独莲花叶纯洁不染污，其他像曼陀罗花、朱槿花都可能染污。由此涂满五种染污纤维的染污物，即称为蓖麻叶染污，有论师称这即令蓖麻叶得以供养的缘故。因此允许使用染污物的数量无固定限制。床垫、座椅等各种染污种类应因自身好恶予以适当掌控。唯有涂满成品的纤维染污必须被计算而加以规制。覆盖物本身则以合适的范围使用为宜。
§54
54. ‘‘Na, bhikkhave, aḍḍhakāyikāni bimbohanāni dhāretabbāni, yo dhāreyya, āpatti dukkaṭassā’’ti (cūḷava. 297) yesu kaṭito paṭṭhāya yāva sīsaṃ upadahanti, tādisāni upaḍḍhakāyappamāṇāni bimbohanāni paṭikkhipitvā ‘‘anujānāmi, bhikkhave, sīsappamāṇaṃ bimbohana’’nti (cūḷava. 297) sīsappamāṇaṃ anuññātaṃ. Sīsappamāṇaṃ nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ miniyamānaṃ vidatthi ceva caturaṅgulañca hoti, majjhaṭṭhānaṃ muṭṭhiratanaṃ hoti. ‘‘Dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vā’’ti kurundiyaṃ vuttaṃ. Ayaṃ sīsappamāṇassa ukkaṭṭhaparicchedo, ito uddhaṃ na vaṭṭati, heṭṭhā vaṭṭati . Agilānassa sīsūpadhānañca pādūpadhānañcāti dvayameva vaṭṭati, gilānassa bimbohanāni santharitvā upari paccattharaṇaṃ datvā nipajjitumpi vaṭṭati. ‘‘Yāni pana bhisīnaṃ anuññātāni pañca kappiyatūlāni, tehi bimbohanaṃ mahantampi vaṭṭatī’’ti phussadevatthero āha. Vinayadharaupatissatthero pana ‘‘bimbohanaṃ karissāmīti kappiyatūlaṃ vā akappiyatūlaṃ vā pakkhipitvā karontassa pamāṇameva vaṭṭatī’’ti āha.
54. ‘‘比库们，不得持有半身体积的染污物，若持有则犯大过失’’（小毗含第297经）此言指的是断成块状直至头部大小的染污物。此类可用作衬垫之染污物，头部大小无一定标准，只要其尺寸在两个耳朵间稍微小于四指宽，中间呈拳头大小即可。论师所说的头部大小是说长约一寸半至两寸之间的尺寸。这是有关头部大小的极限，超过此数则不允许，低于此数则允许。对粗糙与柔软之染污物，尤为此等染污物可堆叠用于坐垫或脚垫，使得健康者得以坐卧。染污物中五种允用的纤维，都可用作绷垫，以方便使用者。论师告诫：染污物体积无特定限制，在某些枕头、坐垫、踏垫等皆可根据喜好调整，惟染污物总体应有合适的规格。用于身着袈裟时的铺垫则必须依规定的标准使用纤维。
§55
55. ‘‘Anujānāmi, bhikkhave, āsandika’’nti (cūḷava. 297) vacanato caturassapīṭhasaṅkhāto āsandiko vaṭṭati, so ca ‘‘anujānāmi, bhikkhave, uccakampi āsandika’’nti (cūḷava. 297) vacanato aṭṭhaṅgulato uccapādakopi vaṭṭati. Ekatobhāgena dīghapīṭhameva hi aṭṭhaṅgulato uccapādakaṃ na vaṭṭati, tasmā caturassapīṭhaṃ pamāṇātikkantampi vaṭṭati. ‘‘Anujānāmi, bhikkhave, sattaṅga’’nti (cūḷava. 297) vacanato tīsu disāsu apassayaṃ katvā katamañcopi vaṭṭati. ‘‘Anujānāmi, bhikkhave, uccakampi sattaṅga’’nti (cūḷava. 297) vacanato ayampi pamāṇātikkanto ca vaṭṭati. ‘‘Anujānāmi, bhikkhave, bhaddapīṭha’’ntiādinā (cūḷava. 297) pāḷiyaṃ anuññātaṃ vettamayapīṭhaṃ pilotikābaddhapīṭhaṃ dārupaṭṭikāya upari pāde ṭhapetvā bhojanaphalakaṃ viya kataṃ eḷakapādapīṭhaṃ āmalakākārena yojitaṃ bahupādakaṃ āmaṇḍakavaṭṭikapīṭhaṃ palālapīṭhaṃ phalakapīṭhañca pāḷiyaṃ anāgatañca aññampi yaṃ kiñci dārumayapīṭhaṃ vaṭṭati.
55. ‘‘我准许，比库们，一尺见方的坐垫’’（小毗含第297经）这句话说明四尺见方的坐垫是允许的。所谓一尺即八指宽，超过八指不允许。坐垫若只达八指宽，不得置于偏远处，仅可放置在合适位置以便使用。因此即便超过四尺的坐垫也不为罪。经中又说‘‘我准许，比库们，七肢之坐垫’’，这是指能在三个方向折叠或伸展的设计。又有‘‘我准许，比库们，带柄坐垫’’，脚垫上绑缚木板制成、并用柬埔柑果皮绑扎的多脚踏垫も被允许。伽利陀诱造之所有木制坐垫均在许可范围内。
‘‘Na, bhikkhave, ucce mañce sayitabbaṃ, yo sayeyya, āpatti dukkaṭassā’’ti (cūḷava. 297) vacanato pamaṇātikkante mañce sayantassa dukkaṭaṃ, taṃ pana karontassa kārāpentassa ca chedanakaṃ pācittiyaṃ. Aññena kataṃ paṭilabhitvā paribhuñjantena chinditvā paribhuñjitabbaṃ. Sace na chinditukāmo hoti, bhūmiyaṃ nikhanitvā pamāṇaṃ upari dasseti, uttānakaṃ vā katvā paribhuñjati, ukkhipitvā tulāsaṅghāṭe ṭhapetvā aṭṭaṃ katvā paribhuñjati, vaṭṭati. ‘‘Na, bhikkhave, uccā mañcapaṭipādakā dhāretabbā, yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhaṅgulaparamaṃ mañcapaṭipādaka’’nti (cūḷava. 297) vacanato manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparamova mañcapaṭipādako vaṭṭati, tato uddhaṃ na vaṭṭati.
‘‘比库们，严禁卧于超出尺寸的床上，若过度则犯大罪’’（小毗含第297经）此言，超出规定尺寸的床铺其使用者必受恶业责罚。制作此类床铺及其承用者若因能满足床铺的尺寸要求而未制造适当缩小而犯过者，则属于犯戒。床铺长宽不得高于规定极限，若不欲裁减者，应将床铺降低至地面以下以示合规，或将床床截断再使用，或将其掀起置于秤秆上量八尺后使用，则为合适。又言‘‘比库们，不得持有超八指宽的床垫，持有即犯恶业。’’此语告人须以八指宽为最大床垫标准，自此再高则不可。
§56
56. ‘‘Na , bhikkhave, uccāsayanamahāsayanāni dhāretabbāni, seyyathidaṃ, āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomi ekantalomi kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinapaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 254) vacanato uccāsayanamahāsayanāni na vaṭṭanti. Tattha (mahāva. aṭṭha. 254) uccāsayanaṃ nāma pamāṇātikkantaṃ mañcaṃ. Mahāsayanaṃ nāma akappiyattharaṇaṃ. Āsandiādīsu āsandīti pamāṇātikkantāsanaṃ. Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. Gonakoti dīghalomako mahākojavo. Caturaṅgulādhikāni kira tassa lomāni. Cittakoti ratanacitrauṇṇāmayattharako. Paṭikāti uṇṇāmayo setattharako. Paṭalikāti ghanapupphako uṇṇāmayalomattharako, yo ‘‘āmalakapaṭo’’tipi vuccati. Tūlikāti pakatitūlikāyeva. Vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharako. Uddalomīti ekato uggatalomaṃ uṇṇāmayattharaṇaṃ. Ekantalomīti ubhato uggatalomaṃ uṇṇāmayattharaṇaṃ. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayaṃ paccattharaṇaṃ. Koseyyanti ratanaparisibbitaṃ kosiyasuttamayaṃ paccattharaṇaṃ, suddhakoseyyaṃ pana vaṭṭati.
56. 「诸比库,不应持用高床大床,即:长椅、卧榻、长毛大毯、绣花毯、白毛毯、花毛毯、棉垫、绣兽毯、单面长毛毯、双面长毛毯、镶宝丝绸垫、镶宝丝线垫、舞毯、象毯、马毯、车毯、羚羊皮编席、咖达离鹿最上敷具、有上覆盖、两端红枕者,若持用,犯恶作。」依此语,高床大床不许可。其中,高床者,谓超过量之床。大床者,谓不许可之敷具。于长椅等中:长椅者,超过量之座。卧榻者,除足部作兽形者。长毛大毯者,长毛之大毯,据说其毛长逾四指。绣花毯者,宝石图案之羊毛敷具。白毛毯者,羊毛制白色敷具。花毛毯者,密花之羊毛长毛敷具,亦称「庵摩勒果毯」。棉垫者,即普通棉垫。绣兽毯者,绣有狮虎等形之杂色羊毛敷具。单面长毛毯者,一面竖起长毛之羊毛敷具。双面长毛毯者,两面竖起长毛之羊毛敷具。镶宝丝绸垫者,镶嵌宝石之国谢亚丝绸制敷垫。镶宝丝线垫者,镶嵌宝石之国西亚丝线制敷垫,然纯国西亚丝者许可。
Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayattharaṇaṃ. Hatthattharaassattharā hatthiassapiṭṭhīsu attharaṇakaattharaṇā eva. Rathattharepi eseva nayo. Ajinapaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā paveṇī. Kadalimigapavarapaccattharaṇanti kadalimigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalimigacammaṃ pattharitvā sibbitvā karonti. Sauttaracchadanti saha uttaracchadena, uparibaddhena rattavitānena saddhinti attho. Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. Ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti mañcassa ubhatolohitakūpadhānaṃ, etaṃ na kappati. Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hotu padumavaṇṇaṃ vā vicitraṃ vā, sace pamāṇayuttaṃ, vaṭṭati, mahāupadhānaṃ pana paṭikkhittaṃ. Gonakādīni (cūḷava. aṭṭha. 320) saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti, dhammāsane pana gihivikatanīhārena labbhanti, tatrāpi nipajjituṃ na vaṭṭati.
舞毯者,十六舞女立而堪舞之羊毛敷具。象毯、马毯者,即象背、马背之敷垫。车毯亦同此理。羚羊皮编席者,以羚羊皮依床之量缝制之席。咖达离鹿最上敷垫者,有名为咖达离鹿皮者,以之制成最上敷垫之义。据说以咖达离鹿皮铺于白布上缝制而成。有上覆盖者,连同上覆盖,谓上系红色帐幔之义。白色帐幔若下有不许可之敷垫则不许可,若无则许可。两端红枕者,头枕与足枕,即床之两端红枕,此不许可。然若单一枕垫两面皆红、或莲花色、或杂色,若合于量,则许可,但大枕垫则禁止。长毛大毯等,于僧团住处或个人住处,铺于床椅上受用不许可,然于法座上以在家装饰方式得之,于彼处亦不许躺卧。
‘‘Anujānāmi, bhikkhave, ṭhapetvā tīṇi āsandiṃ pallaṅkaṃ tūlikaṃ gihivikataṃ abhinisīdituṃ, na tveva abhinipajjitu’’nti (cūḷava. 314) – vacanato āsandādittayaṃ ṭhapetvā avasesesu gonakādīsu gihivikatesu dhammāsane vā bhattagge vā antaraghare vā nisīdituṃ vaṭṭati, nipajjituṃ na vaṭṭati. Tūlonaddhaṃ pana mañcapīṭhaṃ bhattagge antaraghareyeva nisīdituṃ vaṭṭati, tatthāpi nipajjituṃ vaṭṭati. Tūlonaddhaṃ pana mañcapīṭhaṃ kārāpentassapi uddālanakaṃ pācittiyaṃ.
「诸比库,我允许,除三种——长椅、卧榻、棉垫——以在家方式坐于其上,但不得躺卧。」依此语,除长椅等三种外,于其余长毛大毯等以在家方式制者,于法座、食堂、俗家中坐许可,躺卧不许可。然棉花填充之床椅,于食堂、俗家中坐许可,于彼处躺卧亦许可。然令人制作棉花填充之床椅者,拆毁时亦犯巴吉帝亚。
‘‘Anujānāmi, bhikkhave, onaddhamañcaṃ onaddhapīṭha’’nti (cūḷava. 297) vacanato pana cammādīhi onaddhaṃ mañcapīṭhaṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, pāvāraṃ. Anujānāmi, bhikkhave, koseyyapāvāraṃ. Anujānāmi, bhikkhave, kojavaṃ. Anujānāmi, bhikkhave, kambala’’nti (mahāva. 337-338) – vacanato pāvārādīni saṅghikāni vā hontu puggalikāni vā, yathāsukhaṃ vihāre vā antaraghare vā yattha katthaci paribhuñjituṃ vaṭṭanti. Kojavaṃ panettha pakatikojavameva vaṭṭati, mahāpiṭṭhiyakojavaṃ na vaṭṭati.
然依「诸比库,我允许覆面床、覆面椅」之语,以皮革等覆面之床椅许可。「诸比库,我允许披毯。诸比库,我允许国谢亚披毯。诸比库,我允许毛毯。诸比库,我允许羊毛毯。」依此语,披毯等无论属僧团或属个人,随意于住处或俗家中,于任何处受用皆许可。然此处之毛毯,唯普通毛毯许可,大背毛毯不许可。
‘‘Anujānāmi, bhikkhave, sabbaṃ pāsādaparibhoga’’nti (cūḷava. 320) vacanato suvaṇṇarajatādivicitrāni (cūḷava. aṭṭha. 320) kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatayoni pānīyaghaṭapānīyasarāvāni, yaṃ kiñci cittakammakataṃ, sabbaṃ senāsanaparibhoge vaṭṭati. ‘‘Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā’’ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti.
「诸比库,我允许一切楼阁受用物。」依此语,金银等杂色之门扇、床椅、扇、金银制水瓶水钵,凡任何彩绘工艺制品,一切于住处受用中皆许可。「我等施与楼阁之婢仆、田地、牛水牛。」如是言时,无需别行受取之事,于受取楼阁时即已受取。
‘‘Anujānāmi, bhikkhave, ekapalāsikaṃ upāhanaṃ… na, bhikkhave, diguṇā upāhanā dhāretabbā… na tiguṇā upāhanā dhāretabbā… na guṇaṅguṇūpāhanā dhāretabbā… yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 245) – vacanato ekapaṭalāyeva upāhanā vaṭṭati, dvipaṭalā pana tipaṭalā na vaṭṭatiyeva. Guṇaṅguṇūpāhanā (mahāva. aṭṭha. 245) nāma catupaṭalato paṭṭhāya vuccati, sā pana majjhimadeseyeva na vaṭṭati. ‘‘Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhana’’nti (mahāva. 259) – vacanato paccantimesu janapadesu guṇaṅguṇūpāhanā navā vā hotu paribhuttā vā, vaṭṭati. Majjhimadese pana ‘‘anujānāmi, bhikkhave, omukkaṃ guṇaṅguṇūpāhanaṃ. Na, bhikkhave, navā guṇaṅguṇūpāhanā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 247) vacanato paṭimuñcitvā apanītā paribhuttāyeva guṇaṅguṇūpāhanā vaṭṭati, aparibhuttā paṭikkhittāyeva. Ekapaṭalā pana paribhuttā vā hotu aparibhuttā vā, sabbattha vaṭṭati. Ettha ca manussacammaṃ ṭhapetvā yena kenaci cammena katā upāhanā vaṭṭati. Upāhanakosakasatthakakosakakuñcikakosakesupi eseva nayo.
「诸比库,我允许单层鞋……诸比库,不应持用双层鞋……不应持用三层鞋……不应持用多层鞋……若持用,犯恶作。」依此语,唯单层鞋许可,双层、三层则决不许可。多层鞋者,谓自四层起称之,然彼唯于中部地方不许可。「诸比库,我允许于一切边地诸国多层鞋。」依此语,于边地诸国,多层鞋无论新或已用,皆许可。然于中部地方,「诸比库,我允许脱下之多层鞋。诸比库,不应持用新多层鞋,若持用,犯恶作。」依此语,脱下、除去、已用之多层鞋许可,未用者则禁止。然单层鞋无论已用或未用,于一切处皆许可。于此,除人皮外,以任何皮革制之鞋皆许可。于鞋袋、鞋刀袋、鞋钥匙袋中亦同此理。
‘‘Na , bhikkhave, sabbanīlikā upāhanā dhāretabbā… na sabbapītikā upāhanā dhāretabbā… na sabbalohitikā upāhanā dhāretabbā… na sabbamañjiṭṭhikā upāhanā dhāretabbā… na sabbakaṇhā upāhanā dhāretabbā… na sabbamahāraṅgarattā upāhanā dhāretabbā. Na sabbamahānāmarattā upāhanā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 246) – vacanato sabbanīlikādi upāhanā na vaṭṭati. Ettha ca nīlikā umāpupphavaṇṇā hoti. Pītikā kaṇikārapupphavaṇṇā… lohitikā jayasumanapupphavaṇṇā… mañjiṭṭhikā mañjiṭṭhavaṇṇā eva… kaṇhā addāriṭṭhakavaṇṇā… mahāraṅgarattā satapadipiṭṭhivaṇṇā… mahānāmarattā sambhinnavaṇṇā hoti paṇḍupalāsavaṇṇā. Kurundiyaṃ pana ‘‘padumapupphavaṇṇā’’ti vuttaṃ. Etāsu yaṃ kiñci labhitvā rajanaṃ coḷakena puñchitvā vaṇṇaṃ bhinditvā dhāretuṃ vaṭṭati, appamattakepi bhinne vaṭṭatiyeva.
依据《大品》(第246页)所说:『比库们,不得穿着全蓝色的鞋……不得穿着全黄色的鞋……不得穿着全红色的鞋……不得穿着全茜草色的鞋……不得穿着全黑色的鞋……不得穿着全深红色的鞋。不得穿着全大名红色的鞋,若穿着者,犯恶作。』——由此可知,全蓝色等鞋均不合规。在此,「蓝色」是亚麻花的颜色;「黄色」是卡尼咖拉花的颜色;「红色」是胜利素馨花的颜色;「茜草色」即茜草本身的颜色;「黑色」是未熟诃梨勒果的颜色;「深红色」是蜈蚣背部的颜色;「大名红色」是混杂色,即枯叶的颜色。然而在《古伦迪》中则说是「莲花的颜色」。对于上述这些颜色的鞋,若得到任何一种,以布擦拭染料、破坏其原色之后,便可穿着;即使只破坏了少许颜色,亦可穿着。
‘‘Na, bhikkhave, nīlakavaddhikā upāhanā dhāretabbā… na pītakavaddhikā upāhanā dhāretabbā… na lohitakavaddhikā upāhanā dhāretabbā… na mañjiṭṭhikavaddhikā upāhanā dhāretabbā… na kaṇhavaddhikā upāhanā dhāretabbā… na mahāraṅgarattavaddhikā upāhanā dhāretabbā… na mahānāmarattavaddhikā upāhanā dhāretabbā… yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 246) – vacanato yāsaṃ vaddhāyeva nīlādivaṇṇā honti, tāpi na vaṭṭanti, vaṇṇabhedaṃ pana katvā dhāretuṃ vaṭṭati.
依据《大品》(第246页)所说:『比库们,不得穿着蓝色系带的鞋……不得穿着黄色系带的鞋……不得穿着红色系带的鞋……不得穿着茜草色系带的鞋……不得穿着黑色系带的鞋……不得穿着深红色系带的鞋……不得穿着大名红色系带的鞋……若穿着者,犯恶作。』——由此可知,凡系带本身呈蓝色等颜色者,亦不合规;但若将颜色加以破坏改变后,则可穿着。
‘‘Na, bhikkhave, khallakabaddhā upāhanā dhāretabbā… na puṭabaddhā upāhanā dhāretabbā… na pāliguṇṭhimā upāhanā dhāretabbā… na tūlapuṇṇikā upāhanā dhāretabbā… na tittirapattikā upāhanā dhāretabbā… na meṇḍavisāṇavaddhikā upāhanā dhāretabbā… na ajavisāṇavaddhikā upāhanā dhāretabbā… na vicchikāḷikā upāhanā dhāretabbā… na morapiñchaparisibbitā upāhanā dhāretabbā… na citrā upāhanā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 246) – vacanato khallakabaddhādi upāhanāpi na vaṭṭati. Tattha khallakabaddhāti paṇhipidhānatthaṃ tale khallakaṃ bandhitvā katā. Puṭabaddhāti yonakaupāhanā vuccati, yā yāva jaṅghato sabbapādaṃ paṭicchādeti. Pāliguṇṭhimāti paliguṇṭhitvā katā, upari pādamattameva paṭicchādeti, na jaṅghaṃ. Tūlapuṇṇikāti tūlapicunā pūretvā katā. Tittirapattikāti tittirapattasadisā vicitrabaddhā. Meṇḍavisāṇavaddhikāti kaṇṇikaṭṭhāne meṇḍakasiṅgasaṇṭhāne vaddhe yojetvā katā. Ajavisāṇavaddhikādīsupi eseva nayo, vicchikāḷikāpi tattheva vicchikanaṅguṭṭhasaṇṭhāne vaddhe yojetvā katā. Morapiñchaparisibbitāti talesu vā vaddhesu vā morapiñchehi suttakasadisehi parisibbitā. Citrāti vicitrā. Etāsu yaṃ kiñci labhitvā sace tāni khallakādīni apanetvā sakkā honti vaḷañjituṃ, vaḷañjetabbā. Tesu pana sati vaḷañjantassa dukkaṭaṃ.
依据《大品》(第246页)所说:『比库们,不得穿着以皮革包覆脚跟式的鞋……不得穿着袋形绑缚式的鞋……不得穿着缠绕式的鞋……不得穿着填充棉絮的鞋……不得穿着鹧鸪羽纹式的鞋……不得穿着以公羊角形系带的鞋……不得穿着以山羊角形系带的鞋……不得穿着以蝎尾形系带的鞋……不得穿着以孔雀羽毛缝缀的鞋……不得穿着彩绘装饰的鞋,若穿着者,犯恶作。』——由此可知,以皮革包覆脚跟式等鞋亦不合规。其中,「以皮革包覆脚跟式」,是指为了遮盖脚跟,在鞋底绑缚皮革片而制成的鞋。「袋形绑缚式」,是指希腊式鞋履,能从脚踝处将整只脚全部遮盖。「缠绕式」,是指缠绕制成、仅遮盖脚背而不遮盖小腿的鞋。「填充棉絮的」,是指以棉花填充制成的鞋。「鹧鸪羽纹式」,是指绑缚方式如鹧鸪羽毛般花纹繁复的鞋。「以公羊角形系带的」,是指在耳扣处安装形如公羊角的系带而制成的鞋。山羊角形系带等亦依此类推;「蝎尾形系带」亦是在同一位置安装形如蝎子尾巴的系带而制成。「以孔雀羽毛缝缀的」,是指在鞋底或系带上以孔雀羽毛如线般缝缀而成的鞋。「彩绘装饰的」,是指色彩繁复华丽的鞋。对于上述这些鞋,若得到任何一种,如果能够去除其皮革包覆等部件后仍可使用,则应去除后使用;若在保留这些部件的情况下使用,则犯恶作。
‘‘Na, bhikkhave, sīhacammaparikkhaṭā upāhanā dhāretabbā… na byagghacammaparikkhaṭā upāhanā dhāretabbā… na dīpicammaparikkhaṭā upāhanā dhāretabbā… na ajinacammaparikkhaṭā upāhanā dhāretabbā… na uddacammaparikkhaṭā upāhanā dhāretabbā… na majjāracammaparikkhaṭā upāhanā dhāretabbā… na kāḷakacammaparikkhaṭā upāhanā dhāretabbā… na luvakacammaparikkhaṭā upāhanā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 246) – vacanato sīhacammādiparikkhaṭāpi upāhanā na vaṭṭati. Tattha sīhacammaparikkhaṭā nāma pariyantesu cīvare anuvātaṃ viya sīhacammaṃ yojetvā katā. Esa nayo sabbattha. Luvakacammaparikkhaṭāti pakkhibiḷālacammaparikkhaṭā. Etāsupi yā kāci taṃ cammaṃ apanetvā dhāretabbā.
依据《大品》(第246页)所说:『比库们,不得穿着以狮子皮镶边的鞋……不得穿着以虎皮镶边的鞋……不得穿着以豹皮镶边的鞋……不得穿着以鹿皮镶边的鞋……不得穿着以水獭皮镶边的鞋……不得穿着以猫皮镶边的鞋……不得穿着以黑羚羊皮镶边的鞋……不得穿着以豺皮镶边的鞋,若穿着者,犯恶作。』——由此可知,以狮子皮等镶边的鞋亦不合规。其中,「以狮子皮镶边」,是指在鞋的四周边缘如顺风飘带般缝缀狮子皮而制成的鞋。其余各种皆依此类推。「以豺皮镶边」,是指以鸟类猫科动物之皮镶边。对于上述这些鞋,任何一种均应去除其皮革后方可穿着。
‘‘Na, bhikkhave, kaṭṭhapādukā dhāretabbā… na tālapattapādukā… na veḷupattapādukā, na tiṇapādukā… na muñjapādukā, na pabbajapādukā… na hintālapādukā, na kamalapādukā… na kambalapādukā… na sovaṇṇapādukā… na rūpiyamayā pādukā… na maṇimayā… na veḷuriyamayā… na phalikamayā … na kaṃsamayā… na kācamayā… na tipumayā… na sīsamayā… na tambalohamayā… na kāci saṅkamanīyā pādukā dhāretabbā, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 250-251) – vacanato yena kenaci tiṇena vā aññena vā katā yā kāci saṅkamanīyā pādukā na dhāretabbā. ‘‘Anujānāmi, bhikkhave, tisso pādukā dhuvaṭṭhāniyā asaṅkamanīyāyo, vaccapādukaṃ passāvapādukaṃ ācamanapāduka’’nti (mahāva. 251) – vacanato pana bhūmiyaṃ suppatiṭṭhitā niccalā asaṃhāriyā vaccapādukādī tisso pādukā paribhuñjituṃ vaṭṭanti.
依据《大品》(第250至251页)所说:『比库们,不得穿着木屐……不得穿着棕榈叶鞋……不得穿着竹叶鞋……不得穿着草鞋……不得穿着茅草鞋……不得穿着芦苇鞋……不得穿着糖棕鞋……不得穿着莲叶鞋……不得穿着毛毯鞋……不得穿着金鞋……不得穿着银制鞋……不得穿着宝石制鞋……不得穿着琉璃制鞋……不得穿着水晶制鞋……不得穿着铜制鞋……不得穿着玻璃制鞋……不得穿着锡制鞋……不得穿着铅制鞋……不得穿着红铜制鞋……不得穿着任何可携行的鞋,若穿着者,犯恶作。』——由此可知,以任何草料或其他材料制成的可携行鞋履,均不得穿着。然而依据《大品》(第251页)所说:『比库们,我允许三种固定于一处、不可携行的鞋:厕所用鞋、小便处用鞋、漱洗处用鞋。』——由此可知,稳固安置于地面、不可移动搬运的厕所用鞋等三种鞋,可以使用。
‘‘Na, bhikkhave, saupāhanena gāmo pavisitabbo, yo paviseyya, āpatti dukkaṭassā’’ti (mahāva. 259) vacanato saupāhanena gāmo na pavisitabbo. ‘‘Anujānāmi, bhikkhave, gilānena bhikkhunā saupāhanena gāmaṃ pavisitu’’nti (mahāva. 256) vacanato pana yassa pādā vā phālitā pādakhīlā vā ābādho pādā vā dukkhā honti, yo na sakkoti anupāhano gāmaṃ pavisituṃ, evarūpena gilānena saupāhanena gāmaṃ pavisituṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, ajjhārāme upāhanaṃ dhāretuṃ ukkaṃ padīpaṃ kattaradaṇḍa’’nti (mahāva. 249) vacanato ajjhārāme agilānassapi upāhanaṃ dhāretuṃ vaṭṭati.
依据《大品》(第259页)所说:『比库们,不得穿鞋进入村落,若进入者,犯恶作。』——由此可知,穿鞋不得进入村落。然而依据《大品》(第256页)所说:『比库们,我允许患病的比库穿鞋进入村落。』——由此可知,凡脚部皲裂、生有脚茧、脚部患病疼痛、无法赤足进入村落者,此类患病比库可穿鞋进入村落。又依据《大品》(第249页)所说:『比库们,我允许在寺院内穿鞋、持火把、持灯、持拐杖。』——由此可知,即使是未患病者,在寺院内亦可穿鞋。
‘‘Na, bhikkhave, ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu anupāhanesu caṅkamamānesu saupāhanena caṅkamitabbaṃ, yo caṅkameyya, āpatti dukkaṭassā’’ti (mahāva. 248) – vacanato ācariyādīsu anupāhanesu caṅkamantesu saupāhanena na caṅkamitabbaṃ. Ettha (mahāva. aṭṭha. 248) ca pabbajjācariyo upasampadācariyo nissayācariyo uddesācariyoti ime cattāropi idha ācariyā eva. Avassikassa chabbasso ācariyamatto. So hi catuvassakāle taṃ nissāya vacchati. Evaṃ ekavassassa sattavasso, duvassassa aṭṭhavasso, tivassassa navavasso, catuvassassa dasavassoti imepi ācariyamattā eva. Upajjhāyassa sandiṭṭhasambhattā pana sahāyabhikkhū, ye vā pana keci dasavassehi mahantatarā, te sabbepi upajjhāyamattā nāma. Ettakesu bhikkhūsu anupāhanesu caṅkamantesu saupāhanassa caṅkamato āpatti.
根据「比库们,不应在老师们、相当于老师者们、依止师们、相当于依止师者们未穿鞋行走时,自己穿鞋行走;若穿鞋行走者,犯恶作」(《大品》248)之语,当老师等未穿鞋行走时,不应自己穿鞋行走。此处(《大品》注疏248),出家老师、达上老师、依止老师、诵经老师——此四者在此皆称为「老师」。对于新戒者而言,戒腊六年者相当于老师。因为新戒者在戒腊四年期间须依止于彼。如此,戒腊一年者须依止戒腊七年者,戒腊二年者须依止戒腊八年者,戒腊三年者须依止戒腊九年者,戒腊四年者须依止戒腊十年者——这些亦皆相当于老师。至于依止师的同见同食之友伴比库,以及任何戒腊超过十年者,此等一切皆称为「相当于依止师者」。当如此众多比库未穿鞋行走时,穿鞋者行走则犯罪。
‘‘Na , bhikkhave, mahācammāni dhāretabbāni sīhacammaṃ byagghacammaṃ dīpicammaṃ, yo dhāreyya, āpatti dukkaṭassa’’. ‘‘Na, bhikkhave, gocammaṃ dhāretabbaṃ, yo dhāreyya, āpatti dukkaṭassa’’. ‘‘Na, bhikkhave, kiñci cammaṃ dhāretabbaṃ, yo dhāreyya, āpattidukkaṭassā’’ti (mahāva. 255) – vacanato majjhimadese sīhacammādi yaṃ kiñci cammaṃ gahetvā pariharituṃ na vaṭṭati. Sīhacammādīnañca pariharaṇeyeva paṭikkhepo kato. Bhūmattharaṇavasena pana aññattha anīharantena yaṃ kiñci cammaṃ paribhuñjituṃ vaṭṭati.
根据「比库们,不应持用大兽皮——狮皮、虎皮、豹皮;若持用者,犯恶作」;「比库们,不应持用牛皮;若持用者,犯恶作」;「比库们,不应持用任何兽皮;若持用者,犯恶作」(《大品》255)之语,在中部地区,无论狮皮等任何兽皮,皆不得取用携带。对于狮皮等,禁止的是携带持用本身。然而,若作为铺地之用,而非携带至他处,则使用任何兽皮皆无妨。
‘‘Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni eḷakacammaṃ ajacammaṃ migacamma’’nti (mahāva. 259) vacanako pana paccantimesu janapadesu yaṃ kiñci (mahāva. aṭṭha. 259) eḷakacammañca ajacammañca attharitvā nipajjituṃ vā nisīdituṃ vā vaṭṭati. Migacamme eṇimigo vātamigo pasadamigo kuruṅgamigo migamātuko rohitamigoti etesaṃyeva cammāni vaṭṭanti, aññesaṃ pana –
「比库们,我允许在一切边地国土使用兽皮作为铺具——羊皮、山羊皮、鹿皮」(《大品》259)之语,意谓在边地国土,无论何种羊皮与山羊皮,皆可铺展后躺卧或坐于其上。至于鹿皮,则仅限于以下诸鹿之皮方为允许:黑羚、风鹿、斑鹿、小鹿、鹿母、赤鹿——唯此等之皮方可使用。至于其余——
Makkaṭo kāḷasīho ca, sarabho kadalīmigo;
猕猴、黑狮、萨拉婆兽、芭蕉鹿,
Ye ca vāḷamigā keci, tesaṃ cammaṃ na vaṭṭati.
以及一切猛兽,彼等之皮不得使用。
Tattha vāḷamigāti sīhabyagghaacchataracchā. Na kevalañca eteyeva, yesaṃ vā pana cammaṃ vaṭṭatīti vuttaṃ, te ṭhapetvā avasesā antamaso gomahiṃsasasabiḷārādayopi sabbe imasmiṃ atthe ‘‘vāḷamigā’’tveva veditabbā. Etesañhi sabbesaṃ pana cammaṃ na vaṭṭati.
此中,「猛兽」者,谓狮、虎、熊、豹。不仅如此,凡被说为「其皮可用」者以外,除此等之外,其余一切——乃至牛、水牛、兔、猫等——在此义中皆应理解为「猛兽」。此等一切之皮皆不得使用。
‘‘Na, bhikkhave, yānena yāyitabbaṃ, yo yāyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, gilānassa yāna’’nti (mahāva. 253) vacanato agilānena bhikkhunā yānena na gantabbaṃ. Kataraṃ pana yānaṃ kappati, kataraṃ na kappatīti? ‘‘Anujānāmi, bhikkhave, purisayuttaṃ hatthavaṭṭakaṃ. Anujānāmi, bhikkhave, sivikaṃ pāṭaṅki’’nti (mahāva. 253) vacanato purisayuttaṃ hatthavaṭṭakaṃ sivikā pāṭaṅkī ca vaṭṭati. Ettha ca purisayuttaṃ itthisārathi vā hotu purisasārathi vā, vaṭṭati, dhenuyuttaṃ pana na vaṭṭati. Hatthavaṭṭakaṃ pana itthiyo vā vaṭṭentu purisā vā, vaṭṭatiyeva.
「诸比库,不应乘车,若乘者,犯恶作。诸比库,我允许病者乘车」之语故,无病比库不应乘车而行。然何种车允许,何种不允许耶?「诸比库,我允许人力手推车。诸比库,我允许轿舆与卧舆」之语故,人力手推车、轿舆与卧舆允许。于此,人力者,无论女御者或男御者,皆允许,然牝牛牵引者不允许。手推车者,无论女人推或男人推,皆允许。
§57
57. ‘‘Anujānāmi, bhikkhave, ahatānaṃ dussānaṃ ahatakappānaṃ diguṇaṃ saṅghāṭiṃ ekacciyaṃ uttarāsaṅgaṃ ekacciyaṃ antaravāsakaṃ, utuddhaṭānaṃ dussānaṃ catugguṇaṃ saṅghāṭiṃ diguṇaṃ uttarāsaṅgaṃ diguṇaṃ antaravāsakaṃ, paṃsukūle yāvadatthaṃ, pāpaṇike ussāho karaṇīyo’’ti (mahāva. 348) vacanato adhotānaṃ (mahāva. aṭṭha. 348) ekavāraṃ dhotānañca vatthānaṃ dupaṭṭā saṅghāṭi kātabbā, uttarāsaṅgo antaravāsako ca ekapaṭṭo kātabbo. Utuddhaṭānaṃ pana hatavatthānaṃ pilotikānaṃ saṅghāṭi catugguṇā kātabbā, uttarāsaṅgo antaravāsako ca dupaṭṭo kātabbo, paṃsukūle pana yathāruci kātabbaṃ. Antarāpaṇato patitapilotikacīvarepi ussāho karaṇīyo, pariyesanā kātabbā, paricchedo pana natthi, paṭṭasatampi vaṭṭati. Sabbamidaṃ sādiyantassa bhikkhuno vuttaṃ. Tīsu pana cīvaresu dve vā ekaṃ vā chinditvā kātabbaṃ. Sace nappahoti, āgantukapattaṃ dātabbaṃ. Āgantukapattañhi appahonake anuññātaṃ. Vuttañhetaṃ –
「诸比库,我允许未捶打之布、未捶打相当之布作二层桑喀帝、单层上衣、单层下衣;经日晒之布作四层桑喀帝、二层上衣、二层下衣;尘堆衣随所需;于市场衣应作努力」之语故,未洗与洗过一次之布应作二层桑喀帝,上衣与下衣应作单层。然经日晒之捶打布、破布,桑喀帝应作四层,上衣与下衣应作二层;尘堆衣则随意而作。于市场所得破布衣亦应作努力,应作寻求,然无限制,百片布亦允许。此一切为受用比库所说。然于三衣中应裁剪二件或一件而作。若不足,应给予客来布。客来布于不足时允许。此已说——
‘‘Anujānāmi, bhikkhave, dve chinnakāni ekaṃ acchinnakanti. Dve chinnakāni ekaṃ acchinnakaṃ nappahoti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, dve acchinnakāni ekaṃ chinnakanti. Dve acchinnakāni ekaṃ chinnakaṃ nappahoti. Bhagavato etamatthaṃ ārocesuṃ. Anujānāmi, bhikkhave, anvādhikampi āropetuṃ. Na ca, bhikkhave, sabbaṃ acchinnakaṃ dhāretabbaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 360).
「诸比库,我允许二件裁剪、一件未裁剪。二件裁剪、一件未裁剪不足。诸比库将此事白世尊。诸比库,我允许二件未裁剪、一件裁剪。二件未裁剪、一件裁剪不足。诸比库将此事白世尊。诸比库,我允许更加添补。诸比库,不应持用全部未裁剪者,若持用,犯恶作」。
Tasmā sace pahoti āgantukapattaṃ, na vaṭṭati, chinditabbameva.
是故若足够,客来布不允许,必须裁剪。
‘‘Na, bhikkhave, potthako nivāsetabbo, yo nivāseyya, āpatti dukkaṭassa. Na, bhikkhave, sabbanīlakāni cīvarāni dhāretabbāni… na sabbapītakāni… na sabbalohitakāni… na sabbamañjiṭṭhakāni… na sabbakaṇhāni… na sabbamahāraṅgarattāni… na sabbamahānāmarattāni… na acchinnadasāni… na dīghadasāni… na pupphadasāni… na phaladasāni cīvarāni dhāretabbāni… na kañcukaṃ… na tirīṭakaṃ… na veṭhanaṃ dhāretabbaṃ, yo dhāreyya, āpatti dukkaṭassā’’ti (mahāva. 371-372) – vacanato potthakādīni na dhāretabbāni. Tattha (mahāva. aṭṭha. 371-372) potthakoti makacimayo vuccati, akkadussakadalidussaerakadussānipi potthakagatikāneva. Sabbanīlakādīni rajanaṃ dhovitvā puna rajitvā dhāretabbāni. Na sakkā ce honti dhovituṃ, paccattharaṇāni vā kātabbāni. Tipaṭṭacīvarassa vā majjhe dātabbāni. Tesaṃ vaṇṇanānattaṃ upāhanāsu vuttanayameva. Acchinnadasadīghadasāni dasā chinditvā dhāretabbāni. Kañcukaṃ labhitvā phāletvā rajitvā paribhuñjituṃ vaṭṭati. Veṭhanepi eseva nayo. Tirīṭakaṃ pana rukkhacchallimayaṃ, taṃ pādapuñchaniṃ kātuṃ vaṭṭati.
「诸比库,不应着用整块布,若着用,犯恶作。诸比库,不应持用全青色衣……不应全黄色……不应全红色……不应全茜草色……不应全黑色……不应全深赤色……不应全深黄色……不应未裁边饰……不应长边饰……不应花边饰……不应果边饰之衣……不应着用铠甲……不应着用树皮衣……不应着用缠裹,若持用,犯恶作」之语故,整块布等不应持用。于此,整块布者,谓树皮所制,阿咖布、芭蕉布、羊毛布亦属整块布类。全青色等应洗去染色后再染而持用。若不能洗,应作铺垫物,或应置于三层衣之中间。其色之差异如鞋履中所说之法。未裁边饰、长边饰应裁剪边饰而持用。得铠甲后,拆开、染色而受用允许。缠裹亦此法。然树皮衣为树皮所制,作足拭布允许。
§58
58. ‘‘Na, bhikkhave, adhammakammaṃ kātabbaṃ, yo kareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, adhammakamme kayiramāne paṭikkositu’’nti (mahāva. 154) vacanato adhammakammaṃ na kātabbaṃ, kayiramānañca nivāretabbaṃ. Nivārentehi ca ‘‘anujānāmi, bhikkhave, catūhi pañcahi paṭikkosituṃ, dvīhi tīhi diṭṭhiṃ āvikātuṃ, ekena adhiṭṭhātuṃ ‘na metaṃ khamatī’’ti (mahāva. 154) vacanato yattha nivārentassa bhikkhuno upaddavaṃ karonti, tattha ekakena na nivāretabbaṃ. Sace cattāro pañca vā honti, nivāretabbaṃ. Sace pana dve vā tayo vā honti, ‘‘adhammakammaṃ idaṃ, na metaṃ khamatī’’ti evaṃ aññassa santike attano diṭṭhi āvikātabbā. Sace ekova hoti, ‘‘na metaṃ khamatī’’ti adhiṭṭhātabbaṃ. Sabbañcetaṃ tesaṃ anupaddavatthāya vuttaṃ.
「诸比库,不应作非法甘马,若作,犯恶作。诸比库,我允许于作非法甘马时反对」之语故,非法甘马不应作,正作时应阻止。阻止者「诸比库,我允许以四人、五人反对,以二人、三人表明见解,以一人确立『此我不认可』」之语故,于阻止比库遭受危难之处,不应以单独一人阻止。若有四人、五人,应阻止。然若有二人或三人,应于他人面前表明自己见解『此为非法甘马,此我不认可』。若仅一人,应确立『此我不认可』。此一切为彼等无危难而说。
§59
59. ‘‘Na, bhikkhave, anokāsakato bhikkhu āpattiyā codetabbo, yo codeyya, āpatti dukkaṭassā’’ti (mahāva. 153) vacanato codentena ‘‘karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo’’ti evaṃ okāsaṃ kārāpetvā codetabbo. Adhippāyabhedo panettha veditabbo (mahāva. aṭṭha. 2.389). Ayañhi adhippāyo nāma cāvanādhippāyo akkosādhippāyo kammādhippāyo vuṭṭhānādhippāyo uposathapavāraṇaṭṭhapanādhippāyo anuvijjanādhippāyo dhammakathādhippāyoti anekavidho. Tattha purimesu catūsu adhippāyesu okāsaṃ akārāpentassa dukkaṭaṃ, okāsaṃ kārāpetvāpi sammukhā amūlakena pārājikena codentassa saṅghādiseso, amūlakena saṅghādisesena codentassa pācittiyaṃ, amūlikāya ācāravipattiyā codentassa dukkaṭaṃ, akkosādhippāyena vadantassa pācittiyaṃ. Asammukhā pana sattahipi āpattikkhandhehi vadantassa dukkaṭaṃ, asammukhā eva sattavidhampi kammaṃ karontassa dukkaṭameva. Kurundiyaṃ pana ‘‘vuṭṭhānādhippāyena ‘tvaṃ imaṃ nāma āpattiṃ āpanno, taṃ paṭikarohī’ti vadantassa okāsakiccaṃ natthī’’ti vuttaṃ. Uposathapavāraṇaṃ ṭhapentassapi okāsakammaṃ natthi, ṭhapanakhettaṃ pana jānitabbaṃ ‘‘suṇātu me, bhante, saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kare’’ti.
59. 依「诸比库,不应对未作许可的比库举罪,若举罪者,犯恶作」之语,举罪者应先令作许可「请具寿给我许可,我欲对彼说」,如是令作许可后方可举罪。然此处应知意趣之别。此所谓意趣者,有驱摈意趣、辱骂意趣、甘马意趣、出罪意趣、停止伍波萨他与自恣意趣、追问意趣、说法意趣等多种。其中,于前四种意趣中,不令作许可者,犯恶作;即使令作许可,若当面以无根巴拉基咖举罪者,犯桑喀地谢萨;以无根桑喀地谢萨举罪者,犯巴吉帝亚;以无根行为过失举罪者,犯恶作;以辱骂意趣而说者,犯巴吉帝亚。若不当面而以七种罪聚说者,犯恶作;不当面而作七种甘马者,亦唯犯恶作。然于《咖伦地》中说「以出罪意趣而说『汝犯此名之罪,应忏悔彼』者,无需许可之事」。停止伍波萨他与自恣者,亦无许可甘马,但应知停止之界限为『大德,请僧团听我,今日伍波萨他为十五日,若僧团适宜,僧团应作伍波萨他』。
Etasmiñhi re-kāre anatikkanteyeva ṭhapetuṃ labbhati, tato paraṃ pana yya-kāre patte na labbhati. Esa nayo pavāraṇāya.
于此『应作』之语尚未超越时,可停止,然其后达到『作』之语时,则不可停止。此为自恣之规则。
Anuvijjakassapi osaṭe vatthusmiṃ ‘‘atthetaṃ tavā’’ti anuvijjanādhippāyena vadantassa okāsakammaṃ natthi. Dhammakathikassapi dhammāsane nisīditvā ‘‘yo idañcidañca karoti, ayaṃ bhikkhu assamaṇo’’tiādinā nayena anodissa dhammaṃ kathentassa okāsakammaṃ natthi. Sace pana odissa niyametvā ‘‘asuko ca asuko ca assamaṇo anupāsako’’ti katheti, dhammāsanato orohitvā āpattiṃ desetvā gantabbaṃ. ‘‘Na, bhikkhave, suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe okāso kārāpetabbo, yo kārāpeyya, āpatti dukkaṭassā’’ti (mahāva. 153) vacanato suddhānaṃ bhikkhūnaṃ akāraṇe vatthusmiṃ okāso na kāretabbo. ‘‘Anujānāmi, bhikkhave, puggalaṃ tulayitvā okāsaṃ kātu’’nti (mahāva. 153) vacanato ‘‘bhūtameva nu kho āpattiṃ vadati, abhūta’’nti evaṃ upaparikkhitvā okāso kātabbo.
追问者,于明显之事中以追问意趣而说『此事属于汝』者,无需许可甘马。说法者,坐于法座后以『若作如此如此者,此比库为非沙门』等方式不指定而说法者,无需许可甘马。然若指定而限定说『某某与某某为非沙门、非近事者』,应从法座下来,示罪后方可离去。依「诸比库,不应对清净比库、无罪者、无事由、无理由令作许可,若令作许可者,犯恶作」之语,不应对清净比库无理由地于无事由中令作许可。依「诸比库,我允许衡量人后作许可」之语,应如是审察『彼所说之罪确实为真实耶,抑或虚妄』后作许可。
§60
60. ‘‘Na, bhikkhave, saddhādeyyaṃ vinipātetabbaṃ, yo vinipāteyya, āpatti dukkaṭassā’’ti (mahāva. 361) vacanato saddhādeyyaṃ na vinipātetabbaṃ. Ṭhapetvā mātāpitaro (mahāva. aṭṭha. 361) sesañātīnaṃ dentopi vinipātetiyeva, mātāpitaro pana rajje ṭhitāpi patthayanti, dātabbaṃ.
60. 依「诸比库,不应浪费信施物,若浪费者,犯恶作」之语,不应浪费信施物。除父母外,即使给予其余亲族亦为浪费,然父母即使住于王位亦希求,应给予。
§61
61. ‘‘Na , bhikkhave, santaruttarena gāmo pavisitabbo, yo paviseyya, āpatti dukkaṭassā’’ti (mahāva. 362) vacanato santaruttarena gāmo na pavisitabbo.
61. 依「诸比库,不应以内衣与上衣入村,若入者,犯恶作」之语,不应以内衣与上衣入村。
§62
62. ‘‘Pañcime, bhikkhave, paccayā saṅghāṭiyā nikkhepāya. Gilāno vā hoti, vassikasaṅketaṃ vā hoti, nadīpāragataṃ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṃ vā hoti. Ime kho, bhikkhave, pañca paccayā saṅghāṭiyā nikkhepāyā’’ti (mahāva. 362) – vacanato pana gahetvā gantuṃ asamattho gilāno vā hoti, vassikasaṅketādīsu vā aññataraṃ kāraṇaṃ, evarūpesu paccayesu saṅghāṭiṃ aggaḷaguttivihāre ṭhapetvā santaruttarena gantuṃ vaṭṭati. Sabbesveva hi etesu gilānavassikasaṅketanadīpāragamanaatthatakathinabhāvesu aggaḷaguttiyeva pamāṇaṃ, gutte eva vihāre nikkhipitvā bahi gantuṃ vaṭṭati, nāgutte. Āraññakassa pana vihāro na sugutto hoti, tena bhaṇḍukkhalikāya pakkhipitvā pāsāṇasusirarukkhasusirādīsu supaṭicchannesu ṭhapetvā gantabbaṃ. Uttarāsaṅgaantaravāsakānaṃ nikkhepepi imeyeva pañca paccayā veditabbā.
62. 依「诸比库,有此五缘故可舍桑喀帝:或为病者,或为雨季标记,或为渡河彼岸,或为门闩守护之精舍,或为咖提那衣已展。诸比库,此为舍桑喀帝之五缘」之语,若病者无力持去,或为雨季标记等之任一理由,于如是诸缘中,可将桑喀帝置于门闩守护之精舍而以内衣与上衣前往。于此一切病者、雨季标记、渡河彼岸、咖提那衣已展之状态中,唯门闩守护为标准,置于守护之精舍后可往外,非不守护者。然住阿兰若者之精舍不善守护,彼应投入包袱袋中,置于石穴、树穴等善覆盖处后前往。于舍上衣与下衣时,亦应知此五缘相同。
§63
63. ‘‘Na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṃ vā vatthikammaṃ vā kārāpetabbaṃ, yo kārāpeyya, āpatti thullaccayassā’’ti (mahāva. 279) vacanato yathāparicchinne okāse (mahāva. aṭṭha. 279) yena kenaci satthena vā sūciyā vā kaṇṭakena vā sattikāya vā pāsāṇasakkhalikāya vā nakhena vā chindanaṃ vā phālanaṃ vā vijjhanaṃ vā lekhanaṃ vā na kātabbaṃ, sabbañhetaṃ satthakammameva hoti. Yena kenaci pana cammena vā vatthena vā vatthipīḷanampi na kātabbaṃ, sabbañhetaṃ vatthikammameva hoti. Ettha ca ‘‘sambādhassa sāmantā dvaṅgulā’’ti idaṃ satthakammaṃyeva sandhāya vuttaṃ, vatthikammaṃ pana sambādheyeva paṭikkhittaṃ. Tattha pana khāraṃ vā dātuṃ yena kenaci rajjukena vā bandhituṃ vaṭṭati, yadi tena chijjati, succhinnaṃ. Aṇḍavuḍḍhirogepi satthakammaṃ na vaṭṭati, tasmā ‘‘aṇḍaṃ phāletvā bījāni uddharitvā arogaṃ karissāmī’’ti na kātabbaṃ, aggitāpanabhesajjalepanesu pana paṭikkhepo natthi. Vaccamagge bhesajjamakkhitā ādānavaṭṭi vā veḷunāḷikā vā vaṭṭati, yāya khārakammaṃ vā karonti, telaṃ vā pavesenti.
63. 依据「诸比库,不得令人在私处周围两指范围内施行刀术或灌肠术;若令人施行者,犯土喇吒亚」之语,在如此划定的范围内,不得以任何刀具、针、刺、矛、碎石片、指甲等,施行切割、劈开、穿刺、划刻等任何行为,因为这一切皆属刀术。亦不得以任何皮革或布料施行压迫膀胱之术,因为这一切皆属灌肠术。此处「私处周围两指范围」之语,仅是针对刀术而说;至于灌肠术,则是在私处本身即被禁止。然而在该处,施用碱液,或以任何绳索捆绑,则是允许的;若因此而断裂,则是彻底断除。睾丸肿大之病亦不得施行刀术,因此不得以「劈开睾丸、取出种子、令其痊愈」为由而施行。但以火烤、药物、涂敷等治疗则无禁止。在大便道,涂有药物的棉条或竹管是允许使用的,用以施行碱液处理或注入油脂。
§64
64. ‘‘Na, bhikkhave, nahāpitapubbena khurabhaṇḍaṃ pariharitabbaṃ, yo parihareyya, āpatti dukkaṭassā’’ti (mahāva. 303) vacanato nahāpitapubbena (mahāva. aṭṭha. 303) khurabhaṇḍaṃ gahetvā pariharituṃ na vaṭṭati, aññassa santakena pana kese chedetuṃ vaṭṭati. Sace vetanaṃ gahetvā chindati, na vaṭṭati. Yo anahāpitapubbo, tasseva pariharituṃ vaṭṭati, taṃ vā aññaṃ vā gahetvā kese chedetumpi vaṭṭati.
64. 依据「诸比库,不得携带曾为理发师所用的剃刀器具;若携带者,犯恶作」之语,不得取用曾为理发师所用的剃刀器具加以携带,但以他人所有之物为他人剃发则是允许的。若取酬劳而剃发,则不允许。从未做过理发师者,方可携带该等器具,并可取用该等器具或其他器具为他人剃发。
§65
65. ‘‘Saṅghikāni , bhikkhave, bījāni puggalikāya bhūmiyā ropitāni bhāgaṃ datvā paribhuñjitabbāni. Puggalikāni bījāni saṅghikāya bhūmiyā ropitāni bhāgaṃ datvā paribhuñjitabbānī’’ti (mahāva. 304) – vacanato puggalikāya bhūmiyā saṅghikesu bījesu ropitesu saṅghikāya bhūmiyā vā puggalikesu bījesu ropitesu dasamabhāgaṃ datvā paribhuñjitabbaṃ. Idaṃ kira jambudīpe porāṇakacārittaṃ, tasmā dasa koṭṭhāse katvā eko koṭṭhāso bhūmisāmikānaṃ dātabbo.
65. 依据「诸比库,僧团的种子种植于个人土地上,须分成份额后方可受用;个人的种子种植于僧团土地上,须分成份额后方可受用」之语,无论是僧团种子种植于个人土地,还是个人种子种植于僧团土地,皆须分出十分之一后方可受用。据说这是阎浮提的古老惯例,因此须分为十份,将其中一份交给土地所有者。
§66
66. ‘‘Santi, bhikkhave, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṃ. Anujānāmi, bhikkhave, pātheyyaṃ pariyesituṃ. Taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṃ loṇatthikena, guḷo guḷatthikena, telaṃ telatthikena, sappi sappitthikenā’’ti (mahāva. 299) – vacanato tādisaṃ kantāraṃ nittharantena pātheyyaṃ pariyesituṃ vaṭṭati. Kathaṃ pana pariyesitabbanti? Sace (mahāva. aṭṭha. 296) kecisayameva ñatvā denti, iccetaṃ kusalaṃ. No ce denti, ñātipavāritaṭṭhānato vā bhikkhācāravattena vā pariyesitabbaṃ. Tathā alabhantena aññātikaappavāritaṭṭhānato yācitvāpi gahetabbaṃ. Ekadivasena gamanīye magge ekabhattatthāya pariyesitabbaṃ. Dīghe addhāne yattakena kantāraṃ nittharati, tattakaṃ pariyesitabbaṃ.
66. 依据「诸比库,有些道路是荒野,缺水少食,无备粮则难以通行。诸比库,我允许寻求路粮:需米者求米,需绿豆者求绿豆,需豆者求豆,需盐者求盐,需糖块者求糖块,需油者求油,需酥油者求酥油」之语,穿越此类荒野者,允许寻求路粮。然而应如何寻求?若有人自行知晓而给予,此固然善好。若无人给予,则应从亲属所邀请处或依托钵行规则寻求。若如此仍无所得,亦可向非亲属且未邀请处乞求而取。若是一日可行之路,则寻求一餐之量即可。若是长途旅程,则寻求足以穿越荒野所需之量。
§67
67. ‘‘Yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, tañce akappiyaṃ anulometi, kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, tañce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī’’ti (mahāva. 305) – ime cattāro mahāpadese bhagavā bhikkhūnaṃ nayaggahaṇatthāya āha. Tattha dhammasaṅgāhakattherā suttaṃ gahetvā parimaddantā idaṃ addasaṃsu. ‘‘Ṭhapetvā dhaññaphalarasa’’nti satta dhaññarasāni ‘‘pacchābhattaṃ na kappatī’’ti paṭikkhittāni . Tālanāḷikerapanasalabujaalābukumbhaṇḍapussaphalatipusaphalaeḷālukāni nava mahāphalāni sabbañca aparaṇṇaṃ dhaññagatikameva. Taṃ kiñcāpi na paṭikkhittaṃ , atha kho akappiyaṃ anulometi, tasmā pacchābhattaṃ na kappati. Aṭṭha pānāni anuññātāni, avasesāni vettatintiṇikamātuluṅgakapiṭṭhakosambakaramandādikhuddakaphalapānāni aṭṭhapānagatikāneva. Tāni kiñcāpi na anuññātāni, atha kho kappiyaṃ anulomenti, tasmā kappanti. Ṭhapetvā hi sānulomaṃ dhaññaphalarasaṃ aññaṃ phalapānaṃ nāma akappiyaṃ natthi, sabbaṃ yāmakālikaṃyevāti kurundiyaṃ vuttaṃ.
67. 「诸比库,凡我未以『此不合宜』加以禁止者,若其与不合宜相顺应、与合宜相违背,则于汝等不合宜。诸比库,凡我未以『此不合宜』加以禁止者,若其与合宜相顺应、与不合宜相违背,则于汝等合宜。诸比库,凡我未以『此合宜』加以允许者,若其与不合宜相顺应、与合宜相违背,则于汝等不合宜。诸比库,凡我未以『此合宜』加以允许者,若其与合宜相顺应、与不合宜相违背,则于汝等合宜。」——世尊为比库们宣说此四大教示,以便他们掌握原则。在此,结集法藏的长老们取经文加以研究,发现了以下情形:「除谷物果汁之外」——七种谷物汁液以「午后不合宜」被禁止。棕榈、椰子、波罗蜜、葫芦、冬瓜、南瓜、木瓜、丝瓜、黄瓜等九种大果,以及一切豆类,其性质与谷物相同。这些虽未被明文禁止,然而与不合宜相顺应,因此午后不合宜。八种饮料已被允许,其余藤汁、罗望子汁、香橼汁、面包树汁、国桑比果汁、诃梨勒汁等小果饮料,其性质与八种饮料相同。这些虽未被明文允许,然而与合宜相顺应,因此合宜。据《古伦底》所说:除与谷物果汁同类者外,其余果汁饮料并无不合宜者,一切皆属夜分药。
Bhagavatā – ‘‘anujānāmi, bhikkhave, cha cīvarāni khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅga’’nti (mahāva. 339) cha cīvarāni anuññātāni, dhammasaṅgāhakattherehi tesaṃ anulomāni dukūlaṃ pattuṇṇaṃ cīnapaṭṭaṃ somārapaṭṭaṃ iddhimayaṃ devadattiyanti aparāni cha anuññātāni. Tattha pattuṇṇanti pattuṇṇadese pāṇakehi sañjātavatthaṃ. Dve paṭāni desanāmeneva vuttāni. Tīṇi koseyyassa anulomāni, dukūlaṃ sāṇassa, itarāni dve kappāsikassa vā sabbesaṃ vā.
世尊以「诸比库,我允许六种衣:亚麻布、棉布、丝绸、毛料、麻布、大麻布」允许了六种衣。结集法藏的长老们则依其类同之物,另行允许了其余六种:细棉布、精织布、中国绸、苏摩罗绸、神变所成衣、天人所施衣。其中「精织布」者,乃是在精织布产地由小虫所生成之布。后两种以产地名称直接称呼。三种与丝绸同类,细棉布与麻布同类,其余两种则与棉布同类,或与一切种类皆同类。
Bhagavatā ekādasa patte paṭikkhipitvā dve pattā anuññātā lohapatto ca mattikāpatto ca. Lohathālakaṃ mattikāthālakaṃ tambalohathālakanti tesaṃyeva anulomāni. Bhagavatā tayo tumbā anuññātā lohatumbo kaṭṭhatumbo phalatumboti. Kuṇḍikā kañcanako udakatumboti tesaṃyeva anulomāni. Kurundiyaṃ pana ‘‘pānīyasaṅkhapānīyasarāvakānaṃ ete anulomā’’ti vuttaṃ. Paṭṭikā sūkarantanti dve kāyabandhanāni anuññātāni. Dussapaṭṭena rajjukena ca katakāyabandhanāni tesaṃyeva anulomāni. Setacchattaṃ kilañjacchattaṃ paṇṇacchattanti tīṇi chattāni anuññātāni. Ekapaṇṇacchattaṃ tesaṃyeva anulomanti iminā nayena pāḷiñca aṭṭhakathañca anupekkhitvā aññānipi kappiyākappiyānaṃ anulomāni vinayadharena veditabbāni.
世尊禁止了十一种钵,允许了两种钵:铁钵与陶钵。铁盘、陶盘、铜铁盘,是与此二者相顺应之物。世尊允许了三种葫芦容器:铁葫芦、木葫芦、果葫芦。净瓶、金属水器、水葫芦,是与此三者相顺应之物。然而在《古伦帝亚》中说:「饮水螺杯与饮水碗,是与此等相顺应之物。」布带与猪皮带——此二种腰带获得允许。以布片及绳索制成的腰带,是与此二者相顺应之物。白伞、藤伞、叶伞——此三种伞获得允许。单叶伞是与此三者相顺应之物。依此方式,持律者应参照经文与注疏,了知其他一切如法与非法之物的相顺应情形。
§68
68. Vinayadharo (pāci. aṭṭha. 438) ca puggalo vinayapariyattimūlake pañcānisaṃse chānisaṃse sattānisaṃse aṭṭhānisaṃse navānisaṃse dasānisaṃse ekādasānisaṃse labhati. Katame pañcānisaṃse labhati? Attano sīlakkhandhaguttiādike. Vuttañhetaṃ –
持律者(参见《巴吉帝亚注疏》第438页)能获得以律藏学习为基础的五种功德、六种功德、七种功德、八种功德、九种功德、十种功德、十一种功德。获得哪五种功德?在于守护自身戒蕴等方面。此事已被宣说——
‘‘Pañcime, bhikkhave, ānisaṃsā vinayadhare puggale. Attano sīlakkhandho sugutto hoti surakkhito, kukkuccapakatānaṃ paṭisaraṇaṃ hoti, visārado saṅghamajjhe voharati, paccatthike sahadhammena suniggahitaṃ niggaṇhāti, saddhammaṭṭhitiyā paṭipanno hotī’’ti (pari. 325).
「诸比库,持律者具有此五种功德:自身戒蕴得到善护善守;成为有追悔习性者的依止;在僧团中能无畏地发言;能以如法方式善加折伏反对者;能行于正法久住之道。」(参见《附随》第325页)
Kathamassa attano sīlakkhandho sugutto hoti surakkhito? Idhekacco bhikkhu āpattiṃ āpajjanto chahākārehi āpajjati alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosā. Kathaṃ alajjitāya āpajjati? Akappiyabhāvaṃ jānantoyeva madditvā vītikkamaṃ karoti. Vuttampi cetaṃ –
其自身戒蕴如何得到善护善守?于此,某位比库在犯戒时,以六种方式而犯:无惭、无知、有追悔习性、于非如法者作如法想、于如法者作非如法想、念失。如何因无惭而犯?明知是非如法之事,仍蔑视而逾越。此事亦已被宣说——
‘‘Sañcicca āpattiṃ āpajjati, āpattiṃ parigūhati;
「故意犯戒,隐覆所犯;
Agatigamanañca gacchati, ediso vuccati alajjipuggalo’’ti. (pari. 359);
又行于邪道,如此者称为无惭之人。」(参见《附随》第359页)
Kathaṃ aññāṇatāya āpajjati? Aññāṇapuggalo hi mando momūho kattabbākattabbaṃ ajānanto akattabbaṃ karoti, kattabbaṃ virādheti. Evaṃ aññāṇatāya āpajjati. Kathaṃ kukkuccapakatatāya āpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vinayadharaṃ pucchitvā kappiyaṃ ce, kattabbaṃ siyā, akappiyaṃ ce, na kattabbaṃ, ayaṃ pana ‘‘vaṭṭatī’’ti madditvā vītikkamatiyeva. Evaṃ kukkuccapakatatāya āpajjati.
如何因无知而犯戒？无知之人愚钝昏昧，不知应作与不应作，便去做不应作之事，错失应作之事。如此，便因无知而犯戒。如何因追悔成性而犯戒？依据净与不净之事生起追悔时，若询问持律者，若是净的，则应当去做；若是不净的，则不应当去做。然而此人以「可以的」之念将疑虑踩压下去，径自逾越而犯戒。如此，便因追悔成性而犯戒。
Kathaṃ akappiye kappiyasaññitāya āpajjati? Acchamaṃsaṃ ‘‘sūkaramaṃsa’’nti khādati, dīpimaṃsaṃ ‘‘migamaṃsa’’nti khādati, akappiyabhojanaṃ ‘‘kappiyabhojana’’nti bhuñjati, vikāle kālasaññāya bhuñjati, akappiyapānakaṃ ‘‘kappiyapānaka’’nti pivati. Evaṃ akappiye kappiyasaññitāya āpajjati. Kathaṃ kappiye akappiyasaññitāya āpajjati? Sūkaramaṃsaṃ ‘‘acchamaṃsa’’nti khādati, migamaṃsaṃ ‘‘dīpimaṃsa’’nti khādati, kappiyabhojanaṃ ‘‘akappiyabhojana’’nti bhuñjati, kāle vikālasaññāya bhuñjati, kappiyapānakaṃ ‘‘akappiyapānaka’’nti pivati. Evaṃ kappiye akappiyasaññitāya āpajjati. Kathaṃ satisammosā āpajjati? Sahaseyyacīvaravippavāsabhesajjacīvarakālātikkamanapaccayā āpattiṃ satisammosā āpajjati. Evamidhekacco bhikkhu imehi chahi ākārehi āpattiṃ āpajjati.
如何因对不净物生起净想而犯戒？将熊肉当作「猪肉」而食，将豹肉当作「鹿肉」而食，将不净食物当作「净食」而受用，在非时以为是时而受用，将不净饮料当作「净饮料」而饮用。如此，便因对不净物生起净想而犯戒。如何因对净物生起不净想而犯戒？将猪肉当作「熊肉」而食，将鹿肉当作「豹肉」而食，将净食物当作「不净食物」而受用，在时中以为是非时而受用，将净饮料当作「不净饮料」而饮用。如此，便因对净物生起不净想而犯戒。如何因念失而犯戒？因共宿、衣离宿、药物、衣时逾越等缘由，而因念失犯戒。如此，此处某些比库以这六种方式犯戒。
Vinayadharo pana imehi chahākārehi āpattiṃ na āpajjati. Kathaṃ lajjitāya nāpajjati? So hi ‘‘passatha bho, ayaṃ kappiyākappiyaṃ jānantoyeva paṇṇattivītikkamaṃ karotī’’ti imaṃ parūpavādaṃ rakkhantopi nāpajjati. Evaṃ lajjitāya nāpajjati, sahasā āpannampi desanāgāminiṃ desetvā vuṭṭhānagāminiyā vuṭṭhahitvā suddhante patiṭṭhāti. Tato –
然而持律者不以这六种方式犯戒。如何因惭愧而不犯戒？他心想：「诸位请看，此人明明知道净与不净，却仍逾越制戒」——为护持此种被他人指责之虞，他便不犯戒。如此，因惭愧而不犯戒。即便偶尔已犯，亦发露应发露之罪，再出罪还净，安住于清净之中。由此——
‘‘Sañcicca āpattiṃ nāpajjati, āpattiṃ na parigūhati;
「不故意犯戒，犯戒不覆藏；
Agatigamanañca na gacchati, ediso vuccati lajjipuggalo’’ti. (pari. 359) –
亦不趋向邪道，如此者称为有惭之人。」（《附随》359）——
Imasmiṃ lajjibhāve patiṭṭhitova hoti.
他便安住于此有惭之状态中。
Kathaṃ ñāṇatāya nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā kappiyaṃyeva karoti, akappiyaṃ na karoti. Evaṃ ñāṇatāya nāpajjati. Kathaṃ akukkuccapakatatāya nāpajjati? Kappiyākappiyaṃ nissāya kukkucce uppanne vatthuṃ oloketvā mātikaṃ padabhājanaṃ antarāpattiṃ anāpattiṃ oloketvā kappiyaṃ ce hoti, karoti, akappiyaṃ ce, na karoti. Evaṃ akukkuccapakatatāya nāpajjati. Kathaṃ akappiye kappiyasaññitādīhi nāpajjati? So hi kappiyākappiyaṃ jānāti, tasmā akappiye kappiyasaññī na hoti, kappiye akappiyasaññī na hoti, suppatiṭṭhitā cassa sati hoti, adhiṭṭhātabbaṃ adhiṭṭheti, vikappetabbaṃ vikappeti. Iti imehi chahi ākārehi āpattiṃ nāpajjati. Anāpajjanto akhaṇḍasīlo hoti, parisuddhasīlo hoti. Evamassa attano sīlakkhandho sugutto hoti surakkhito.
如何以智不犯?彼知净与不净,故唯作净者,不作不净者。如是以智不犯。如何以无追悔性不犯?依净与不净而生追悔时,观察事项,观察本母、句分别、中间罪、无罪后,若是净者则作,若是不净者则不作。如是以无追悔性不犯。如何以于不净作净想等不犯?彼知净与不净,故于不净不作净想,于净不作不净想,且彼之念善安立,应决意者决意之,应分别者分别之。如是以此六行相不犯罪。不犯者成无缺戒、清净戒。如是彼自身之戒蕴善护、善守。
Kathaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti? Tiroraṭṭhesu tirojanapadesu ca uppannakukkuccā bhikkhū ‘‘asukasmiṃ kira vihāre vinayadharo vasatī’’ti dūratova tassa santikaṃ āgantvā kukkuccaṃ pucchanti. So tehi katassa kammassa vatthuṃ oloketvā āpattānāpattigarukalahukādibhedaṃ sallakkhetvā desanāgāminiṃ desāpetvā, vuṭṭhānagāminiyā vuṭṭhāpetvā suddhante patiṭṭhāpeti. Evaṃ kukkuccapakatānaṃ paṭisaraṇaṃ hoti.
如何为追悔者之归依处?外国、外地生追悔之诸比库『某精舍中持律者住』,从远方来至彼处问追悔。彼观察彼等所作业之事项,考察罪与无罪、重与轻等之别后,令说导向说罪之说罪,令起导向出罪之出罪,令住立于清净。如是为追悔者之归依处。
Visāradosaṅghamajjhe voharatīti avinayadharassa hi saṅghamajjhe kathentassa bhayaṃ sārajjaṃ okkamati, vinayadharassa taṃ na hoti. Kasmā? ‘‘Evaṃ kathentassa doso hoti, evaṃ na doso’’ti ñatvā kathanato.
『于僧团中无畏说』者,不持律者于僧团中说时,恐惧、怯弱侵入,持律者无彼。何故?知『如是说有过失,如是说无过失』而说故。
Paccatthike sahadhammena suniggahitaṃ niggaṇhātīti ettha dvidhā paccatthikā nāma attapaccatthikā ca sāsanapaccatthikā ca. Tattha mettiyabhūmajakā ca bhikkhū vaḍḍho ca licchavī amūlakena antimavatthunā codesuṃ, ime attapaccatthikā nāma. Ye pana aññepi dussīlā pāpadhammā , sabbete attapaccatthikā. Viparītadassanā pana ariṭṭhabhikkhukaṇṭakasāmaṇeravesālikavajjiputtakā parūpahāraaññāṇakaṅkhāvitaraṇādivādā mahāsaṅghikādayo ca abuddhasāsanaṃ ‘‘buddhasāsana’’nti vatvā katapaggahā sāsanapaccatthikā nāma. Te sabbepi sahadhammena sahakāraṇena vacanena yathā taṃ asaddhammaṃ patiṭṭhāpetuṃ na sakkonti, evaṃ suniggahitaṃ katvā niggaṇhāti.
『以如法善制伏敌对者』者,此中敌对者有二种,谓自敌对者与教敌对者。其中,美提亚与蒲马咖诸比库及瓦达离车子以无根最终事诘难,此等名自敌对者。又其余诸恶戒恶法者,一切皆自敌对者。然见颠倒之阿利德比库、咖恩德咖沙玛内拉、韦萨离跋耆子、主张击他、无知、疑惑度脱等之玛哈桑喀咖等,执持非佛教为『佛教』者,名教敌对者。彼一切以如法、以如理之言,令彼非正法不能安立,如是善制伏而制伏之。
Saddhammaṭṭhitiyā paṭipanno hotīti ettha pana tividho saddhammo pariyattipaṭipattiadhigamavasena. Tattha tepiṭakaṃ buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaguṇā cuddasa khandhakavattāni dveasīti mahāvattānīti ayaṃ paṭipattisaddhammo nāma. Cattāro maggā ca cattāri phalāni ca, ayaṃ adhigamasaddhammo nāma.
『行于正法住立』者,此中正法有三种,依教、行、证。其中,三藏佛语名教正法。十三头陀支、十四篇集事、八十二大事,此名行正法。四道与四果,此名证正法。
Tattha keci therā ‘‘yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti iminā suttena (dī. ni. 2.216) ‘‘sāsanassa pariyatti mūla’’nti vadanti. Keci therā ‘‘ime ca subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā’’ti iminā suttena (dī. ni. 2.214) ‘‘sāsanassa paṭipatti mūla’’nti vatvā ‘‘yāva pañca bhikkhū sammāpaṭipannā saṃvijjanti, tāva sāsanaṃ ṭhitaṃ hotī’’ti āhaṃsu. Itare pana therā ‘‘pariyattiyā antarahitāya suppaṭipannassapi dhammābhisamayo natthī’’ti vatvā āhaṃsu ‘‘sacepi pañca bhikkhū cattāri pārājikāni rakkhakā honti, te saddhe kulaputte pabbājetvā paccantime janapade upasampādetvā dasavaggaṃ gaṇaṃ pūretvā majjhimajanapade upasampadaṃ karissanti, etenupāyena vīsativaggaṃ saṅghaṃ pūretvā attanopi abbhānakammaṃ katvā sāsanaṃ vuddhiṃ virūḷhiṃ gamayissanti. Evamayaṃ vinayadharo tividhassapi saddhammassa ciraṭṭhitiyā paṭipanno hotī’’ti. Evamayaṃ vinayadharo ime tāva pañcānisaṃse paṭilabhatīti veditabbo.
其中,某些长老以『阿难,我为汝等所说所制之法与律,我去世后,彼为汝等之师』此经,说『教为教之根本』。某些长老以『苏跋德,若此等比库正住,世间不空阿拉汉』此经,说『行为教之根本』,言『乃至有五比库正行者存在,教即住立』。然其余诸长老说『教灭时,善行者亦无法现观』,言『若五比库守护四巴拉基咖,彼等令有信善男子出家,于边地令达上,满十众团,于中国作达上,以此方便满二十众僧团,自身亦作出罪甘马,令教增长广大。如是此持律者行于三种正法之久住』。如是应知此持律者获得此等五种利益。
Katame chānisaṃse labhatīti? Tassādheyyo uposatho pavāraṇā saṅghakammaṃ pabbajjā upasampadā, nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti. Yepi ime cātuddasiko, pannarasiko, sāmaggiuposatho, saṅghe uposatho, gaṇe uposatho, puggale uposatho, suttuddeso, pārisuddhi, adhiṭṭhānauposathoti nava uposathā, sabbe te vinayadharāyattā, yāpi ca imā cātuddasikā, pannarasikā, sāmaggipavāraṇā, saṅghe pavāraṇā, gaṇe pavāraṇā, puggale pavāraṇā, tevācikā pavāraṇā , dvevācikā pavāraṇā, samānavassikā pavāraṇāti nava pavāraṇā, tāpi vinayadharāyattā eva, tassa santakā, so tāsaṃ sāmī.
何者为『获得这些利益』?对他而言,伍波萨他、自恣、僧团甘马、出家、达上皆可依止;他可授予依止,可依止沙玛内拉。凡此十四日伍波萨他、十五日伍波萨他、和合伍波萨他、僧团中伍波萨他、众中伍波萨他、个人伍波萨他、经诵、清净、决意伍波萨他等九种伍波萨他,一切皆依持律者而立;凡此十四日自恣、十五日自恣、和合自恣、僧团中自恣、众中自恣、个人自恣、三说自恣、二说自恣、同瓦萨自恣等九种自恣,亦唯依持律者而立,对他而言皆现前,他是彼等之主。
Yānipi imāni apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti cattāri saṅghakammāni, yā cāyaṃ upajjhāyena hutvā kulaputtānaṃ pabbajjā ca upasampadā ca kātabbā, ayampi vinayadharāyattāva. Na hi añño dvipiṭakadharopi evaṃ kātuṃ labhati, so eva nissayaṃ deti, sāmaṇeraṃ upaṭṭhāpeti, añño neva nissayaṃ dātuṃ labhati, na sāmaṇeraṃ upaṭṭhāpetuṃ. Teneva ‘‘na, bhikkhave, ekena dve sāmaṇerā upaṭṭhāpetabbā, yo upaṭṭhāpeyya, āpatti dukkaṭassā’’ti (mahāva. 101) paṭikkhipitvā puna anujānantenapi ‘‘anujānāmi, bhikkhave, byattena bhikkhunā ekena dve sāmaṇere upaṭṭhāpetuṃ, yāvatake vā pana ussahati ovadituṃ anusāsituṃ, tāvatake upaṭṭhāpetu’’nti (mahāva. 105) byattasseva sāmaṇerupaṭṭhāpanaṃ anuññātaṃ. Sāmaṇerupaṭṭhāpanaṃ paccāsīsanto pana vinayadharassa santike upajjhaṃ gāhāpetvā vattapaṭipattiṃ sādituṃ labhati. Ettha ca nissayadānañceva sāmaṇerupaṭṭhānañca ekamaṅgaṃ. Iti imesu chasu ānisaṃsesu ekena saddhiṃ purimāni pañca cha honti. Dvīhi saddhiṃ satta, tīhi saddhiṃ aṭṭha, catūhi saddhiṃ nava, pañcahi saddhiṃ dasa, sabbehipetehi saddhiṃ ekādasāti evaṃ vinayadharo puggalo pañca cha satta aṭṭha nava dasa ekādasa ca ānisaṃse labhatīti veditabbo.
凡此求听甘马、单白甘马、白二甘马、白四甘马等四种僧团甘马,以及此作为依止师而应为善男子行出家与达上,此亦唯依持律者而立。非他二藏持者亦能如是作,唯彼授予依止,依止沙玛内拉,他人既不得授予依止,亦不得依止沙玛内拉。故世尊禁止『诸比库,一人不应依止二沙玛内拉,若依止者,犯恶作』后,再开许时亦言『诸比库,我允许一位善巧比库依止二沙玛内拉,乃至能教诫、能教授者,得依止彼等』,唯开许善巧者依止沙玛内拉。欲依止沙玛内拉者,于持律者处受依止师后,得行其职责。此中授予依止与依止沙玛内拉为一支。如是于此六利益中,与一者合为五成六;与二者合为七;与三者合为八;与四者合为九;与五者合为十;与一切此等合为十一。如是应知持律者获得五、六、七、八、九、十、十一种利益。
Mahānisaṃsamiccevaṃ , kosallaṃ vinaye sadā;
『大利益』如是,于律中之善巧恒常;
Patthentenettha kātabbo, abhiyogo punappunanti.
欲求此者应作,一再之努力。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如是，于经外律决疑集中
Pakiṇṇakavinicchayakathā samattā. · 杂项决疑论已完。
Niṭṭhito cāyaṃ pāḷimuttakavinayavinicchayasaṅgaho. · 此经外律决疑集已完结。
Nigamanakathā结论
Ajjhesito narindena, sohaṃ parakkamabāhunā;
为人王所劝请,彼具精进臂力者;
Saddhammaṭṭhitikāmena, sāsanujjotakārinā.
欲令正法久住,作教法光明者,我。
Teneva kārite ramme, pāsādasatamaṇḍite;
由彼所建造,庄严百殿阁;
Nānādumagaṇākiṇṇe, bhāvanābhiratālaye.
遍布各种树丛,乃修习所乐之处。
Sītalūdakasampanne, vasaṃ jetavane imaṃ;
具足清凉水,住于此揭德林;
Vinayasaṅgahaṃ sāraṃ, akāsi yoginaṃ hitaṃ.
造此律藏精要,利益诸修行者。
Yaṃ siddhaṃ iminā puññaṃ, yañcaññaṃ pasutaṃ mayā;
由此所成就之功德,及我所作之其余一切;
Etena puññakammena, dutiye attasambhave.
以此功德之业,于来世再生之时。
Tāvatiṃse pamodento, sīlācāraguṇe rato;
在三十三天中欢喜,乐于戒行功德;
Alaggo pañcakāmesu, patvāna paṭhamaṃ phalaṃ.
不染着于五欲,证得第一果。
Antime attabhāvamhi, metteyyaṃ munipuṅgavaṃ;
在最后的自体中,见到牟尼中的上首弥勒;
Lokaggapuggalaṃ nāthaṃ, sabbasattahite rataṃ.
世间第一人、怙主,乐于一切有情的利益。
Disvāna tassa dhīrassa, sutvā saddhammadesanaṃ;
见到那位智者,听闻正法的教说;
Adhigantvā phalaṃ aggaṃ, sobheyyaṃ jinasāsananti.
证得最上果,在胜者教法中辉耀。
Vinayasaṅgaha-aṭṭhakathā niṭṭhitā. · 律集注释已完结。