5. Kulasaṅgahavinicchayakathā · 5. 摄受俗家抉择论
5. Kulasaṅgahavinicchayakathā五、摄受俗家判定论
§27
27.Kulasaṅgahoti pupphaphalādīhi kulānaṃ saṅgaho kulasaṅgaho. Tatrāyaṃ vinicchayo (pārā. aṭṭha. 2.431) – kulasaṅgahatthāya mālāvacchādīni ropetuṃ vā ropāpetuṃ vā siñcituṃ vā siñcāpetuṃ vā pupphāni ocinituṃ vā ocināpetuṃ vā ganthituṃ vā ganthāpetuṃ vā na vaṭṭati. Tattha akappiyavohāro kappiyavohāro pariyāyo obhāso nimittakammanti imāni pañca jānitabbāni.
二十七、关于“藏匿集聚”谓以花、果等为藏匿之物，即谓族姓诸物的聚集即为藏匿集聚。在此处的判断（参考巴拉难陀大注二卷431页）——针对藏匿集聚法，禁止种植或使他人种植花环、帷幕等，为其浇水或令他人浇水，采摘花朵或令他人采摘，编结花环或令他人编结。凡此种种均不允许。于此之中，“不宜的行为”与“适宜的行为”之分辨、定义及代用（pariyāyo）等是重要显现的标志功用，须认识这五种行为分别含义。
§28
28. Tattha akappiyavohāro nāma allaharitānaṃ koṭṭanaṃ koṭṭāpanaṃ, āvāṭassa khaṇanaṃ khaṇāpanaṃ, mālāvacchassa ropanaṃ ropāpanaṃ, āḷiyā bandhanaṃ bandhāpanaṃ, udakassa secanaṃ secāpanaṃ, mātikāya sammukhakaraṇaṃ, kappiyaudakasiñcanaṃ, hatthapādamukhadhovananahānodakasiñcanaṃ. Kappiyavohāro nāma ‘‘imaṃ rukkhaṃ jāna, imaṃ āvāṭaṃ jāna, imaṃ mālāvacchaṃ jāna, ettha udakaṃ jānā’’tiādivacanaṃ sukkhamātikāya ujukaraṇañca. Pariyāyo nāma ‘‘paṇḍitena mālāvacchādayo ropāpetabbā, nacirasseva upakārāya saṃvattantī’’tiādivacanaṃ. Obhāso nāma kudālakhaṇittādīni ca mālāvacche ca gahetvā ṭhānaṃ. Evaṃ ṭhitañhi sāmaṇerādayo disvā ‘‘thero kārāpetukāmo’’ti gantvā karonti. Nimittakammaṃ nāma kudālakhaṇittivāsipharasuudakabhājanāni āharitvā samīpe ṭhapanaṃ.
二十八、此处所谓不宜行为，即恶意的藏匿、束缚、堆积、挖掘帷幕、种植花环、绑扎绳索、浇水等行为。如同针对花木的知识性行为：“认识此树，此帷幕，此花环，明了此处有水”等表述；代用则意指“智者规定花环等应当被种植、浇水，这样很快便产生利益”的类似说明；显现则指取下花环、置于特定位置的具体形相。正因如是立定，沙玛内拉等看到花环，心生“长老想作”，便前往完成这些作业。所谓标志功用，是指收集树叶、花瓣、柔软水等附加物，并置于近旁而作为标记。
§29
29. Imāni pañcapi kulasaṅgahatthāya ropanaropāpanādīsu na vaṭṭanti. Phalaparibhogatthāya kappiyākappiyavohāradvayameva na vaṭṭati, itarattayaṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘kappiyavohāropi vaṭṭati, yañca attano paribhogatthāya vaṭṭati, taṃ aññapuggalassa vā saṅghassa vā cetiyassa vā atthāyapi vaṭṭatī’’ti vuttaṃ. Ārāmatthāya pana vanatthāya chāyatthāya ca akappiyavohāramattameva na vaṭṭati, sesaṃ vaṭṭati. Na kevalañca sesaṃ, yaṃ kiñci mātikampi ujuṃ kātuṃ kappiyaudakaṃ siñcituṃ nahānakoṭṭhakaṃ katvā nahāyituṃ hatthapādamukhadhovanaudakāni ca tattha chaḍḍetumpi vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca ‘‘kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī’’ti vuttaṃ. Ārāmādiatthāya pana ropitassa vā ropāpitassa vā phalaṃ paribhuñjitumpi vaṭṭati.
二十九、这五种藏匿集聚行为中，针对种植、让人种植等行为均不被许可。对于果实享用的适宜与不适宜行为，只有双重标准：不被许可的和被许可的。其他行为则被许可。据大注论述，“适宜行为允许存在，不论该果实是供于自己，还是他人、僧团或寺庙之用，行为均被许可”。而对寺院或林中护蔽用的藏匿，不可超过不宜行为的程度，其余则被许可。不仅仅是不宜行为，其它任何行为若用来浇水、浴池、洗脚水等，即使是与种植有关，都被许可。据大注所述，对菟萝花（kurundiya）“适宜地自行种植是被许可的”。寺院等用途种植后，采摘果实享用也被许可。
§30
30. Ayaṃ pana ādito paṭṭhāya vitthārena āpattivinicchayo – kuladūsanatthāya akappiyapathaviyaṃ mālāvacchaṃ ropentassa pācittiyañceva dukkaṭañca, tathā akappiyavohārena ropāpentassa. Kappiyapathaviyaṃ ropanepi ropāpanepi dukkaṭameva. Ubhayatrāpi sakiṃ āṇattiyā bahūnampi ropane ekameva sapācittiyadukkaṭaṃ vā suddhadukkaṭaṃ vā hoti. Paribhogatthāya kappiyabhūmiyaṃ vā akappiyabhūmiyaṃ vā kappiyavohārena ropāpane anāpatti. Ārāmādiatthāyapi akappiyapathaviyaṃ ropentassa vā akappiyavacanena ropāpentassa vā pācittiyaṃ. Ayaṃ pana nayo mahāaṭṭhakathāyaṃ na suṭṭhu vibhatto, mahāpaccariyaṃ pana vibhattoti.
三十、此为上座部大注对罪过处分的详细判断——因族姓污垢的缘故，因不适宜土地种植花环，犯戒及恶行皆成立；又因不适宜行为在种植及使人种植中均属恶行。不适宜土地中种植及被种植均为恶行。两种情况中因行为时机相同，无论是共犯的多人大量种植，还是单一行为的种植，或许构成小犯（sapācittiyadukkaṭa）或清净的小犯（suddhadukkaṭa）。而对于享用果实来说，因适宜或不适宜土地中，以不适宜行为浇灌或使浇灌则无犯戒。寺院等用途若是由不适宜行为种植或用言语使人种植，则构成犯小戒。这种解释法于大上座部注典中未曾清晰体现，但大注有详细区分。
Siñcanasiñcāpane pana akappiyaudakena sabbattha pācittiyaṃ, kuladūsanaparibhogatthāya dukkaṭampi. Kappiyena tesaṃyeva dvinnaṃ atthāya dukkaṭaṃ, paribhogatthāya cettha kappiyavohārena siñcāpane anāpatti. Āpattiṭṭhāne pana dhārāvacchedavasena payogabahulatāya ca āpattibahulatā veditabbā.
浇灌行为中，使用不适宜之水则处小犯戒，且因族姓污垢及供养之缘故，构成恶行。对于这两种情况，因其功能相同，恶行亦然；但供养用途采用适宜行为之水浇灌则无过失。在有过失时，还当观察出错者是否有断流先例，以及错误行为之普遍程度。
Kulasaṅgahatthāya ocinane pupphagaṇanāya dukkaṭapācittiyāni, aññattha pācittiyāneva. Bahūni pana pupphāni ekapayogena ocinanto payogavasena kāretabbo. Ocināpane kuladūsanatthāya sakiṃ āṇatto bahumpi ocināti, ekameva sapācittiyadukkaṭaṃ, aññatra pācittiyameva.
对于藏匿集聚行为中的采摘，因花朵数量众多，采摘时的恶行及犯戒只适用在不当场合采摘。众多花朵若一次性采摘，须视为使用之用途。因族姓污垢而采摘，多数人合谋情况下，属恶行，且只构成小犯戒，非重大犯戒。
§31
31. Ganthanaganthāpanesu pana sabbāpi cha pupphavikatiyo veditabbā – ganthimaṃ gopphimaṃ vedhimaṃ veṭhimaṃ pūrimaṃ vāyimanti. Tattha ganthimaṃ nāma sadaṇḍakesu vā uppalapadumādīsu aññesu vā dīghavaṇṭesu pupphesu daṭṭhabbaṃ. Daṇḍakena vā daṇḍakaṃ, vaṇṭena vā vaṇṭaṃ ganthetvā katameva hi ganthimaṃ. Taṃ bhikkhussa vā bhikkhuniyā vā kātumpi akappiyavacanena kārāpetumpi na vaṭṭati, ‘‘evaṃ jāna, evaṃ kate sobheyya, yathā etāni pupphāni na vikiriyanti, tathā karohī’’tiādinā pana kappiyavacanena kārāpetuṃ vaṭṭati.
所有缠绕、系绑的地方全部应视为花饰品——所谓缠绕、系绑、刺穿、穿绕、围绕等。其中文义为“缠绕”者，是指在棍棒、莲花、睡莲等其它细长花枝上的花朵，应视为缠绕。缠绕乃是用棍棒或细杆进行缠绕，何为缠绕？不允许比库或比库尼用家庭生活者所不合宜的话语让他人做缠绕，教诲曰「应当如此知晓，若照此作，花朵不会凋谢，如此应当行」。如是说，用合宜的话语遣使他人作缠绕是许可的。
Gopphimaṃ nāma suttena vā vākādīhi vā vassikapupphādīnaṃ ekatovaṇṭikaubhatovaṇṭikamālāvasena gopphanaṃ, vākaṃ vā rajjuṃ vā diguṇaṃ katvā tattha avaṇṭakāni nīpapupphādīni pavesetvā paṭipāṭiyā bandhanti, etampi gopphimameva. Sabbaṃ purimanayeneva na vaṭṭati.
所谓系绑，是指用绳索等，将雨季季节落下的花朵串成一条圈环，作为花环，将绳子加倍，并在其中插入飘落的花朵，依次绑成连续环扣，这就是系绑。所有布置都不允许使用家庭生活者的方法。
Vedhimaṃ nāma savaṇṭakāni vassikapupphādīni vaṇṭe, avaṇṭakāni vakulapupphādīni attano chiddesu sūcitālahīrādīhi vinivijjhitvā āvunanti, etaṃ vedhimaṃ nāma. Taṃ purimanayeneva na vaṭṭati. Keci pana kadalikkhandhamhi kaṇṭake vā tālahīrādīni vā pavesetvā tattha pupphāni vinivijjhitvā ṭhapenti, keci kaṇṭakasākhāsu, keci pupphachattapupphakūṭāgārakaraṇatthaṃ chatte ca bhittiyañca pavesetvā ṭhapitakaṇṭakesu, keci dhammāsanavitāne baddhakaṇṭakesu, keci kaṇikārapupphādīni salākāhi vijjhanti, chattādhichattaṃ viya karonti, taṃ atioḷārikameva. Pupphavijjhanatthaṃ pana dhammāsanavitāne kaṇṭakampi bandhituṃ kaṇṭakādīhi vā ekapupphampi vijjhituṃ puppheyeva vā pupphaṃ pavesetuṃ na vaṭṭati. Jālavitānavedikanāgadantakapupphapaṭicchakatālapaṇṇaguḷakādīnaṃ pana chiddesu asokapiṇḍiyā vā antaresu pupphāni pavesetuṃ na doso. Na hetaṃ vedhimaṃ hoti. Dhammarajjuyampi eseva nayo.
所谓刺穿，是指用棍棒，将雨季落花穿过，插入刺穿者家中用以刺穿的细长花枝如梭罗华等，用针状细棍刺入，再插入花朵，这即为刺穿。所有布置均不允许使用家庭生活者方法。也有人在棕榈叶堆中插入带刺细枝，或插入雨伞状花朵组成的亭状物结构，或把细刺绑成垫用座席的形状，或用小花枝用细棒刺穿，装饰成类似覆盖伞盖的样式，这都是粗制滥造。为了插花使用的座席等地方，棘刺也不能用来绑扎，即便插一朵花或花枝，也不应允许插入花中。用网罩座席、龙齿花、带刺的梭罗叶等物插入断裂处间的花朵，没有过错，这不得视为刺穿。这条规则主要为了法的严谨而制定。
Veṭhimaṃ nāma pupphadāmapupphahatthakesu daṭṭhabbaṃ. Keci hi matthakadāmaṃ karontā heṭṭhā ghaṭakākāraṃ dassetuṃ pupphehi veṭhenti, keci aṭṭha aṭṭha vā dasa dasa vā uppalapupphādīni suttena vā vākena vā daṇḍakesu bandhitvā uppalahatthake vā padumahatthake vā karonti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Sāmaṇerehi uppāṭetvā thale ṭhapitauppalādīni kāsāvena bhaṇḍikampi bandhituṃ na vaṭṭati. Tesaṃyeva pana vākena vā daṇḍakena vā bandhituṃ aṃsabhaṇḍikaṃ vā kātuṃ vaṭṭati. Aṃsabhaṇḍikaṃ nāma khandhe ṭhapitakāsāvassa ubho ante āharitvā bhaṇḍikaṃ katvā tasmiṃ pasibbake viya pupphāni pakkhipanti, ayaṃ vuccati aṃsabhaṇḍikā, etaṃ kātuṃ vaṭṭati. Daṇḍakehi paduminipaṇṇaṃ vijjhitvā uppalādīni paṇṇena veṭhetvā gaṇhanti, tatrāpi pupphānaṃ upari paduminipaṇṇameva bandhituṃ vaṭṭati, heṭṭhā daṇḍakaṃ pana bandhituṃ na vaṭṭati.
所谓穿绕，是看到花瓣、花蕊、手指形花莹时使用的。有人为了在位置下部呈现花瓶状，用花朵穿绕，有人用八朵、十朵雨季花，用绳索系绕成棍棒，然后把睡莲或莲花穿绕成束，这些都不允许用家庭生活者的方法。沙玛内拉单独将采集的睡莲花放置于地上，不允许用绳索绑缚花瓶。这些可以用绳索或棍棒绑缚，但应制作成胸带状。所谓胸带，是指将金刚绳一头绑于肩膀，两端绑缚成篮筐状，然后往其中投掷插入花朵，这称为胸带，允许这样作。用棍棒穿刺睡莲叶，将花瓣穿绕采集，插入，亦可绑缚花瓣的表面，但不允许在下部绑缚棍棒。
Pūrimaṃ nāma mālāguṇe ca pupphapaṭe ca daṭṭhabbaṃ. Yo hi mālāguṇena cetiyaṃ vā bodhiṃ vā vedikaṃ vā parikkhipanto puna ānetvā purimaṭṭhānaṃ atikkāmeti, ettāvatā pūrimaṃ nāma hoti, ko pana vādo anekakkhattuṃ parikkhipantassa. Nāgadantakantarehi pavesetvā haranto olambakaṃ katvā puna nāgadantakaṃ parikkhipati, etampi pūrimaṃ nāma. Nāgadantake pana pupphavalayaṃ pavesetuṃ vaṭṭati. Mālāguṇehi pupphapaṭaṃ karonti, tatrāpi ekameva mālāguṇaṃ harituṃ vaṭṭati. Puna paccāharato pūrimameva hoti. Taṃ sabbaṃ purimanayeneva na vaṭṭati. Mālāguṇehi pana bahūhipi kataṃ pupphadāmaṃ labhitvā āsanamatthakādīsu bandhituṃ vaṭṭati. Atidīghaṃ pana mālāguṇaṃ ekavāraṃ haritvā parikkhipitvā puna itarassa bhikkhuno dātuṃ vaṭṭati, tenapi tatheva kātuṃ vaṭṭati.
所谓围绕，是指花环和花帷。以花环装饰舍利塔、菩提树、台座，绕行后越过了围绕处，这即为围绕。如有人多次绕行讲堂，则是围绕。有以大树为中心增设花环，绕其周围，亦是围绕。树木中插入花环，制成花圈，允许这样作。以花环做成花帷，用花环装饰，允许携带一个花环，取用后即为围绕。所有制作均不可用家庭生活方法。用花环作成多种花制装饰，可绑于座位等处，也允许。带了过长的花环一次绕行后再交由他比库，这也允许，道理同此。
Vāyimaṃ nāma pupphajālapupphapaṭapuppharūpesu daṭṭhabbaṃ. Cetiye pupphajālaṃ karontassa ekamekamhi jālachiddake dukkaṭaṃ. Bhittichattabodhitthambhādīsupi eseva nayo. Pupphapaṭaṃ pana parehi pūritampi vāyituṃ na labbhati. Gopphimapuppheheva hatthiassādirūpakāni karonti, tānipi vāyimaṭṭhāne tiṭṭhanti. Purimanayeneva sabbaṃ na vaṭṭati. Aññehi kataparicchede pana pupphāni ṭhapentena hatthiassādirūpakampi kātuṃ vaṭṭati. Mahāpaccariyaṃ pana kaḷambakena aḍḍhacandakena ca saddhiṃ aṭṭha pupphavikatiyo vuttā.
所谓挽绕，是指用花网、花帷、花瓣等装饰。做花网者若在网片处有破损即不善，亦如围绕花帷、座柱、墙壁等亦同理。花帷不能用其他东西将其填满。用系绑时用有象牙等花制品搭成，这些都停立于挽绕处。所有制作均不可用家庭生活者方法。其他教派使用其他方式插花并制成象牙花等形态，也允许插置。以大竹筏为底座，半月形合拍，共有八种花式的装饰花常见。
§32
32. Tattha kaḷambakoti aḍḍhacandakantare ghaṭikadāmaolambako vutto. Aḍḍhacandakoti aḍḍhacandākārena mālāguṇaparikkhepo. Tadubhayampi pūrimeyeva paviṭṭhaṃ. Kurundiyaṃ pana ‘‘dve tayo mālāguṇe ekato katvā pupphadāmakaraṇampi vāyimaṃyevā’’ti vuttaṃ. Tampi idha pūrimaṭṭhāneyeva paviṭṭhaṃ. Na kevalañca pupphadāmameva, piṭṭhamayadāmampi geṇḍukapupphadāmampi kurundiyaṃ vuttaṃ. Kharapattadāmampi sikkhāpadassa sādhāraṇattā bhikkhūnampi bhikkhunīnampi neva kātuṃ, na kārāpetuṃ vaṭṭati, pūjānimittaṃ pana kappiyavacanaṃ sabbattha vattuṃ vaṭṭati. Pariyāyaobhāsanimittakammāni vaṭṭantiyeva.
32. 其中所谓 kalambako（菌类）、aḍḍhacandaka（燈芯草）和 ghaṭikadāmaolambako（三种植物名）是这样说的。所谓 aḍḍhacandaka，是指由半月形的花朵排列而成，用于串制花环的材料。以上二者均指前面已介绍过的材料。库伦迪亚比库说道：“两者或三者串成一串，用花制成盒状所持的，这样的方式也算合适。”这些也是在前文同样地方所述。并非只是花制成的盒状，还有涂有油脂的盒状和球形花盒，也是库伦迪亚说的。至于硬叶制成的盒状，因戒律的规约，比库及比库尼都不宜自行制作，也不准教唆他人制作，但作为供养的礼仪，则普遍许可在各处使用。也有以解释文义作为说明的相关行为而存在。
Yo haritvā vā harāpetvā vā pakkositvā vā pakkosāpetvā vā sayaṃ vā upagatānaṃ yaṃ kiñci attano santakaṃ pupphaṃ kulasaṅgahatthāya deti, tassa dukkaṭaṃ, parasantakaṃ deti, dukkaṭameva. Theyyacittena deti, bhaṇḍagghena kāretabbo. Esa nayo saṅghikepi. Ayaṃ pana viseso – senāsanatthāya niyamitaṃ issaravatāya dadato thullaccayanti.
无论是携带、送出、赠与还是奉献自己所持的任何供物中的花朵，若用不恭敬的心态赠与，则是恶行，是恶果。若以虔诚的心献出，则应当妥善处理。此习俗同样适用于僧团内。此处的特别之处在于，作为僧伽居所的规则，是由长老严格管制，以防止不纯正心态生起恶见。
§33
33. Pupphaṃ nāma kassa dātuṃ vaṭṭati, kassa na vaṭṭatīti? Mātāpitūnaṃ tāva haritvāpi harāpetvāpi pakkositvāpi pakkosāpetvāpi dātuṃ vaṭṭati , sesañātakānaṃ pakkosāpetvāva. Tañca kho vatthupūjanatthāya, maṇḍanatthāya pana sivaliṅgādipūjanatthāya vā kassacipi dātuṃ na vaṭṭati. Mātāpitūnañca harāpentena ñātisāmaṇereheva harāpetabbaṃ. Itare pana yadi sayameva icchanti, vaṭṭati. Sammatena pupphabhājakena pupphabhājanakāle sampattānaṃ sāmaṇerānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Kurundiyaṃ pana ‘‘sampattagihīnaṃ upaḍḍhabhāgaṃ’’, mahāpaccariyaṃ ‘‘cūḷakaṃ dātuṃ vaṭṭatī’’ti vuttaṃ. Asammatena apaloketvā dātabbaṃ. Ācariyupajjhāyesu sagāravā sāmaṇerā bahūni pupphāni āharitvā rāsiṃ katvā ṭhapenti, therā pātova sampattānaṃ saddhivihārikādīnaṃ upāsakādīnaṃ vā ‘‘tvaṃ idaṃ gaṇha, tvaṃ idaṃ gaṇhā’’ti denti, pupphadānaṃ nāma na hoti. ‘‘Cetiyaṃ pūjessāmā’’ti gahetvā gacchantāpi pūjaṃ karontāpi tattha tattha sampattānaṃ cetiyapūjanatthāya denti, etampi pupphadānaṃ nāma na hoti. Upāsake akkapupphādīhi pūjente disvā ‘‘vihāre kaṇikārapupphādīni atthi, upāsakā tāni gahetvā pūjethā’’ti vattumpi vaṭṭati. Bhikkhū pupphapūjaṃ katvā divātaraṃ gāmaṃ paviṭṭhe ‘‘kiṃ, bhante, atidivā paviṭṭhatthā’’ti pucchanti, ‘‘vihāre pupphāni bahūni, pūjaṃ akarimhā’’ti vadanti. Manussā ‘‘bahūni kira vihāre pupphānī’’ti punadivase pahūtaṃ khādanīyaṃ bhojanīyaṃ gahetvā vihāraṃ gantvā pupphapūjañca karonti dānañca denti, vaṭṭati.
33. 花朵该由谁赠与，谁不应赠与？给父母亲属则无妨，无论是携带、送出、赠与还是奉献，都可行；而赠送给亲戚儿童则多限定于赠与，较少见携带、送出等形式。对于装饰用的花、或用于装饰涅槃圣迹等的花，不宜任意赠与。父母亲属被盗用的话，也只能由亲属儿童接收。其他若自己愿意，则许可赠送。经认可的花供养者，在供养时给予具有功德的沙玛内拉们部分供养份额，是可被允许的。库伦迪亚称可“给予无财产者部分”，大长老则称“可适当微量给予”。不同意者则不应该无视规矩任意赠送。在师长和指导者中颇受尊敬的沙玛内拉们常会采集许多花朵并整理成束，长老及已皈依的信徒、居士们会指派“你拿这个，你拿那个”予以分配，这些并非称为赠花。从前行佛塔供养的习俗来看，取花去礼敬佛塔而行礼供养者，所取花不称为赠花。居士用花供养，看到寺院中尚有散落的花瓣时，会说“寺院中有些细碎花瓣，居士们可以采集去供养”，这也是可允许的做法。比库们供养花朵后，在白天两次巡游村庄，有时有人询问为何过于频繁造访，答曰“寺院中花多，故行礼供养”，这是常见情况。人们第二天则会带来大量可食的食物和供品，到寺院中供花、设供，这种情形是可被允许的。
§34
34. Manussā ‘‘mayaṃ, bhante, asukadivasaṃ nāma pūjessāmā’’ti pupphavāraṃ yācitvā anuññātadivase āgacchanti, sāmaṇerehi ca pageva pupphāni ocinitvā ṭhapitāni honti, te rukkhesu pupphāni apassantā ‘‘kuhiṃ, bhante, pupphānī’’ti vadanti, sāmaṇerehi ocinitvā ṭhapitāni, tumhe pana pūjetvā gacchatha, saṅgho aññaṃ divasaṃ pūjessatīti. Te pūjetvā dānaṃ datvā gacchanti, vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca ‘‘therā sāmaṇerehi dāpetuṃ na labhanti, sace sayameva tāni pupphāni tesaṃ denti, vaṭṭati. Therehi pana ‘sāmaṇerehi ocinitvā ṭhapitānī’ti ettakameva vattabba’’nti vuttaṃ. Sace pana pupphavāraṃ yācitvā anocitesu pupphesu yāgubhattādīni ādāya āgantvā sāmaṇere ‘‘ocinitvā dethā’’ti vadanti, ñābhisāmaṇerānaṃyeva ocinitvā dātuṃ vaṭṭati. Aññātake ukkhipitvā rukkhasākhāya ṭhapenti, na orohitvā palāyitabbaṃ, ocinitvā dātuṃ vaṭṭati . Sace pana koci dhammakathiko ‘‘bahūni upāsakā vihāre pupphāni, yāgubhattādīni ādāya gantvā pupphapūjaṃ karothā’’ti vadati, tasseva na kappatīti mahāpaccariyañca kurundiyañca vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘etaṃ akappiyaṃ na vaṭṭatī’’ti avisesena vuttaṃ.
34. 人们请求说“师父，我们将在病重之日礼敬”，在未许可之日则前来，沙玛内拉们会将适当的花朵分拣整理，放置好。这时看见树上的花朵，便说“哪里呢，师父，那些花在哪？”沙玛内拉已整理好的，可以取去礼敬，但还没整理的，则需等待僧团明日再行礼敬。他们礼敬后，供施施舍，然后离开，是合宜的。库伦迪亚和大长老称：“沙玛内拉不能代他人施与，如若送出是可以接受的。”因而对于“沙玛内拉整理分配”的表达，仅限于此。若请求花束，却拿了未经分拣的花及祭服器物而来，沙玛内拉会说“你应该先分拣好再给”，这种情况下给予是被许可的。其他人把花插枝条上而不摘下，则不可攀摘逃走，不可摘取而应整齐分拣后仍能施赠。如有讲法者说“很多居士带花和祭服器物到寺院供花供养”，其说法不被许可，库伦迪亚和大长老对此同样有此教诲。大注疏中特别指出“这属于不合规矩，不可允许”。
§35
35. Phalampi attano santakaṃ vuttanayeneva mātāpitūnañca sesañātīnañca dātuṃ vaṭṭati. Kulasaṅgahatthāya pana dentassa vuttanayeneva attano santake parasantake saṅghike senāsanatthāya niyamite ca dukkaṭādīni veditabbāni. Attano santakaṃyeva gilānamanussānaṃ vā sampattaissarānaṃ vā khīṇaparibbayānaṃ vā dātuṃ vaṭṭati, phaladānaṃ na hoti. Phalabhājakenapi sammatena saṅghassa phalabhājanakāle sampattamanussānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati, asammatena apaloketvā dātabbaṃ. Saṅghārāmepi phalaparicchedena vā rukkhaparicchedena vā katikā kātabbā ‘‘tato gilānamanussānaṃ vā aññesaṃ vā phalaṃ yācantānaṃ yathāparicchedena cattāri pañca phalāni dātabbāni, rukkhā vā dassetabbā ‘ito gahetuṃ labbhatī’’’ti. ‘‘Idha phalāni sundarāni, ito gaṇhathā’’ti evaṃ pana na vattabbaṃ. Attano santakaṃ sirīsacuṇṇaṃ vā aññaṃ vā yaṃ kiñci kasāvaṃ kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakādīsupi vuttanayeneva vinicchayo veditabbo. Ayaṃ pana viseso – saṅghassa rakkhitagopitāpi rukkhachalli garubhaṇḍamevāti. Mattikadantakaṭṭhaveḷupaṇṇesupi garubhaṇḍūpagaṃ ñatvā cuṇṇe vuttanayeneva vinicchayo veditabbo.
35. 果实也可由自己所持供奉，按普遍说法，也可赠与父母及其他亲属。按族规持有而赠，是为了自己及亲属的利益，出于僧团内圣堂和禁戒的规定，应辨别其中恶行等。若将自己持有的果实赠与病人、人间的尊贵者或贫穷者，则仅属果实赠与，不是布施果实。皈依的果施者，在果实布施时，按照规定给予人间贫穷者部分份额是可以的，若不按规矩审视而乱施则不合宜。在僧舍中也要将果实区分，树木区分，做出配额。从那里给予病人及他人某些果实时，应依照适当比例施予四五种果实，并且标明树木以示许可采取。若说“这里的果实很美，来拿去吧”，则不应如此讲述。若自己所持的果实和白色砂等，若是送给家人亲属的，则不善。对亲属之外者也当辨别恶行等。此为特殊规矩——保护僧团并避免损害树叶折枝的粗重负担。对制陶泥器和泥瓦的属物亦应辨明，适宜依规处理。
§36
36.Jaṅghapesaniyanti gihīnaṃ dūteyyaṃ sāsanaharaṇakammaṃ vuccati, taṃ na kātabbaṃ. Gihīnañhi sāsanaṃ gahetvā gacchantassa pade pade dukkaṭaṃ. Taṃ kammaṃ nissāya laddhabhojanaṃ bhuñjantassapi ajjhohāre ajjhohāre dukkaṭaṃ. Paṭhamaṃ sāsanaṃ aggahetvāpi pacchā ‘‘ayaṃ dāni so gāmo, handa naṃ sāsanaṃ ārocemī’’ti maggā okkamantassapi pade pade dukkaṭaṃ. Sāsanaṃ ārocetvā laddhabhojanaṃ bhuñjato purimanayeneva dukkaṭaṃ. Sāsanaṃ aggahetvā āgatena pana ‘‘bhante, tasmiṃ gāme itthannāmassa kā pavattī’’ti pucchiyamānena kathetuṃ vaṭṭati, pucchitapañhe doso natthi. Pañcannaṃ pana sahadhammikānaṃ mātāpitūnaṃ paṇḍupalāsassa attano veyyāvaccakarassa sāsanaṃ harituṃ vaṭṭati, gihīnañca kappiyasāsanaṃ, tasmā ‘‘mama vacanena bhagavato pāde vandathā’’ti vā ‘‘cetiyaṃ paṭimaṃ bodhiṃ saṅghattheraṃ vandathā’’ti vā ‘‘cetiye gandhapūjaṃ karothā’’ti vā ‘‘pupphapūjaṃ karothā’’ti vā ‘‘bhikkhū sannipātetha, dānaṃ dassāma, dhammaṃ desāpayissāmā’’ti vā īdisesu sāsanesu kukkuccaṃ na kātabbaṃ. Kappiyasāsanāni hi etāni, na gihīnaṃ gihikammapaṭisaṃyuttānīti. Imehi pana aṭṭhahi kuladūsakakammehi uppannapaccayā pañcannampi sahadhammikānaṃ na kappanti. Abhūtārocanarūpiyasaṃvohārehi uppannapaccayasadisāva honti.
36.所谓透骨痛，是指在俗人与出家人之间产生的破坏佛法的行为，这种行为不得为之。虽然在家人皈依佛法后，在佛法中常会有不善行发生，若专依此业得来食用，终究不善。即使初入佛法，若心念产生“这村庄乃我佛法之地”，也会不断生恶行。宣扬佛法后受供养，又因拥有财物而生妒恨等恶行。佛法既受持而来访者，若询问“此地有何女人居住？”这些问题本身无罪。五位同道的父母、导师及经师，皆可持有并护持佛法，与俗人相比佛法之法则合理，故不可因小而生忧恼。对此肯定的佛法，不应妄起贪嗔痴等八大恶业。因诸恶业产生的果报，终将不被众多同道善行所遮蔽，故应当警惕避免。
Pabbājanīyakammakato pana yasmiṃ gāme vā nigame vā kuladūsakakammaṃ kataṃ, yasmiñca vihāre vasati, neva tasmiṃ gāme vā nigame vā carituṃ labhati, na vihāre vasituṃ. Paṭippassaddhakammenapi ca tena yesu kulesu pubbe kuladūsakakammaṃ kataṃ, tato uppannapaccayā na gahetabbā, āsavakkhayapattenapi na gahetabbā, akappiyāva honti. ‘‘Kasmā na gaṇhathā’’ti pucchitena ‘‘pubbe evaṃ katattā’’ti vutte sace vadanti ‘‘na mayaṃ tena kāraṇena dema, idāni sīlavantatāya demā’’ti, gahetabbā. Pakatiyā dānaṭṭhāneyeva kuladūsakakammaṃ kataṃ hoti, tato pakatidānameva gahetuṃ vaṭṭati. Yaṃ vaḍḍhetvā denti, taṃ na vaṭṭati. Yasmā ca pucchitapañhe doso natthi, tasmā aññampi bhikkhuṃ pubbaṇhe vā sāyanhe vā antaragharaṃ paviṭṭhaṃ koci puccheyya ‘‘kasmā, bhante, carathā’’ti. Yenatthena carati, taṃ ācikkhitvā ‘‘laddhaṃ na laddha’’nti vutte sace na laddhaṃ, ‘‘na laddha’’nti vatvā yaṃ so deti, taṃ gahetuṃ vaṭṭati.
关于出家的行为，若有人在村落或乡镇中做过败坏家风的恶业，后来又在某处僧院居住，这人既不能在那村落或乡镇中徘徊，也不能在僧院中停留。即使当下有安静修行的行为，也不能接受那些曾在家中造过败坏家风恶业的比库；因业果报未除，亦不应接纳，属于不合宜者。问及原因时，如其说“过去虽如此行，今因为具戒故给予”，则应接受。败坏家风的恶业多因施舍之地，故宜以所施处为根据来接受。若对方因施增多而给予，亦不应接受。因问时无过失，故他人早晚进入比库住所，若询问“为何行走”，如实告知行走理由，若言“未得”则不可取其施舍，若言“已得”则可取其施舍。
§37
37. ‘‘Na ca, bhikkhave, paṇidhāya araññe vatthabbaṃ, yo vaseyya, āpatti dukkaṭassa. Na ca, bhikkhave, paṇidhāya piṇḍāya caritabbaṃ…pe… na ca, bhikkhave, paṇidhāya caṅkamitabbaṃ…pe… na ca, bhikkhave, paṇidhāya ṭhātabbaṃ…pe… na ca, bhikkhave, paṇidhāya nisīditabbaṃ…pe… na ca, bhikkhave, paṇidhāya seyyā kappetabbā, yo kappeyya, āpatti dukkaṭassā’’ti (pārā. 223 ādayo) vuttattā ‘‘evaṃ (pārā. aṭṭha. 2.223) araññe vasantaṃ maṃ jano arahatte vā sekkhabhūmiyaṃ vā sambhāvessati, tato lokassa sakkato bhavissāmi garukato mānito pūjito’’ti evaṃ patthanaṃ katvā araññe na vasitabbaṃ. Evaṃ paṇidhāya ‘‘araññe vasissāmī’’ti gacchantassa padavāre padavāre dukkaṭaṃ, tathā araññe kuṭikaraṇacaṅkamananisīdananivāsanapārupanādīsu sabbakiccesu payoge payoge dukkaṭaṃ, tasmā evaṃ araññe na vasitabbaṃ. Evaṃ vasanto hi sambhāvanaṃ labhatu vā mā vā, dukkaṭaṃ āpajjati. Yo pana samādinnadhutaṅgo ‘‘dhutaṅgaṃ rakkhissāmī’’ti vā ‘‘gāmante me vasato cittaṃ vikkhipati, araññaṃ sappāya’’nti cintetvā vā ‘‘addhā araññe tiṇṇaṃ vivekānaṃ aññataraṃ pāpuṇissāmī’’ti vā ‘‘araññaṃ pavisitvā arahattaṃ apāpuṇitvā na nikkhamissāmī’’ti vā ‘‘araññavāso nāma bhagavatā pasattho, mayi ca araññe vasante bahū sabrahmacārī gāmantaṃ hitvā āraññakā bhavissantī’’ti vā evaṃ anavajjavāsaṃ vasitukāmo hoti, teneva vasitabbaṃ. Piṇḍāya carantassapi ‘‘abhikkantādīni saṇṭhapetvā piṇḍāya carissāmī’’ti nivāsanapārupanakiccato pabhuti yāva bhojanapariyosānaṃ, tāva payoge payoge dukkaṭaṃ, sambhāvanaṃ labhatu vā mā vā, dukkaṭameva. Khandhakavattasekhiyavattaparipūraṇatthaṃ pana sabrahmacārīnaṃ diṭṭhānugatiāpajjanatthaṃ vā pāsādikehi abhikkamapaṭikkamādīhi piṇḍāya pavisanto anupavajjo viññūnaṃ. Caṅkamanādīsupi eseva nayo.
世尊说：比库们，不应决心一心住于林中修行，若住便犯恶罪；不应以决心乞食行走……不应以决心停步……不应以决心坐下……不应以决心铺卧床，若铺则犯恶罪。因他人于林中修行而怀此想，世尊就不会看重他，认为其不尊重、不可敬重、不可礼拜，如此起意者不得住于林中。因林中行为如筑垒行走坐卧铺床等皆包含恶罪果报，故不应居住。虽得机缘与机会，但必遭恶罪。若有人自觉持净衣，或念“我护衣纯净”，“乡村令我心不定，入林安住宁静”，“入林可得三种离欲之一”，“入林不成阿拉汉不出”，或念“林中自世尊所赞，我与多比库同住、众多修行人舍乡入林”，于是无过错欲居住林中，即为可居。乞食行走时，“整理并备足所需之物以乞食”，因行住坐卧及众事皆有果报，即使得机缘也必得恶果。此乃教律中依顺诸法，即遵律仪规矩乞食者，依律行住正道者。行走等亦复如是。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 如是，在《圣典正文以外的律判定汇编》中
Kulasaṅgahavinicchayakathā samattā. · 摄受俗家判定论终。