8. Adhiṭṭhānavikappanavinicchayakathā · 8. 受持与净施抉择论
8. Adhiṭṭhānavikappanavinicchayakathā八、受持与净施判定论
§44
44.Adhiṭṭhānavikappanesu pana – anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ, vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetuṃ, nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ, paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ, kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ, mukhapuñchanacoḷaṃ adhiṭṭhātuṃ na vikappetuṃ, parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu’’nti (mahāva. 358) vacanato ticīvarādiniyāmeneva adhiṭṭhahitvā paribhuñjitukaāmena ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’tiādinā nāmaṃ vatvā adhiṭṭhātabbaṃ. Vikappentena pana nāmaṃ aggahetvāva ‘‘imaṃ cīvaraṃ tuyhaṃ vikappemī’’ti vatvā vikappetabbaṃ. Tattha (pārā. aṭṭha. 2.469) ticīvaraṃ adhiṭṭhahantena rajitvā kappabinduṃ datvā pamāṇayuttameva adhiṭṭhātabbaṃ. Assa pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati, lāmakaparicchedena saṅghāṭiyā uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ, tiriyaṃ muṭṭhittikaṃ pamāṇaṃ vaṭṭati. Antaravāsako dīghaso muṭṭhipañcako, tiriyaṃ dvihatthopi vaṭṭati. Pārupanenapi hi sakkā nābhiṃ paṭicchādetunti. Vuttappamāṇato pana atirekañca ūnakañca ‘‘parikkhāracoḷaka’’nti adhiṭṭhātabbaṃ.
关于穿着衣物的规定，我允准诸比库如此：不允许穿三衣于身，不允许仅穿夏季衣如四个月之衣，首先必须穿三衣，然后才能穿夏季衣；不允许穿坐具于身，不允许穿靠背于身；如有伤病必须先卧床养病然后方可穿衣服。脸部的布帛衣不允许穿着，工具用帛布亦不可穿着。如《大长部》卷358所言，就衣物禁制须依教义严格遵守，意谓应心念坦然称呼“我穿此桑迦缇衣”等，做到称名穿着。称作“穿着”则是去做“我穿这衣服”之意思，明确表示穿着行为。对此《巴利长老注释》第八卷469页说，穿三衣时须沾染过席子灰并点染缀符作标记，且须遵守一定标准尺度。此尺度依织纬划分，佛陀的衣服底部远较普通衣薄；在衣袍上衣和外披上，使用手掌五指量约尺幅丈量。内衣较长有五掌宽，横幅约二掌宽。外衣亦能遮肚部阳皮。依据此规定，服装尺寸有严格标准。关于多余和不足的布料称作工具用布亦应穿着。
Tattha yasmā ‘‘dve cīvarassa adhiṭṭhānā kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetī’’ti (pari. 322) vuttaṃ, tasmā purāṇasaṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti paccuddharitvā navaṃ saṅghāṭiṃ hatthena gahetvā ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena adhiṭṭhātabbā. Idaṃ kāyena adhiṭṭhānaṃ, taṃ yena kenaci sarīrāvayavena aphusantassa na vaṭṭati. Vācāya adhiṭṭhāne pana vacībhedaṃ katvā vācāya adhiṭṭhātabbā. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti, ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Esa nayo uttarāsaṅge antaravāsake ca. Nāmamattameva hi viseso, tasmā sabbāni saṅghāṭiṃ uttarāsaṅgaṃ antaravāsakanti evaṃ attano nāmeneva adhiṭṭhātabbāni. Sace adhiṭṭhahitvā ṭhapitavatthehi saṅghāṭiādīni karoti, niṭṭhite rajane ca kappe ca ‘‘imaṃ paccuddharāmī’’ti paccuddharitvā puna adhiṭṭhātabbāni. Adhiṭṭhitena pana saddhiṃ mahantatarameva dutiyapaṭṭaṃ vā khaṇḍaṃ vā sibbantena puna adhiṭṭhātabbaṃ. Same vā khuddake vā adhiṭṭhānakiccaṃ natthi.
因有论述说“依靠身或语言穿衣”的不同，所以旧时的为桑迦缇衣称为“我除旧衣”，然后手拿新衣说“我穿此衣”时，在内心意念上实现穿着行为，且以身体施为穿着。这是以身体作穿着，指的是以某肢体服饰得不到缀连时则不可行。以言语穿着则是依照说出穿着的话语实现穿着。穿着可分两种：若衣物搭于手上，则需以言辞分割穿着语句；若置于腋下、肩背、或寺院里将衣概所立处固定，则也应以说话分割穿着语句。这个规章适用于桑迦缇上衣和内衣。依名称区别，所有衣物如上衣和内衣应以相应名称穿着。若旧衣除掉、沾染污秽后，在干净时再说“我除旧衣”完成旧衣除去后，再穿新衣。穿着应与持有衣物的色相一致，或完整或残缺的衣物都可如此穿着。无论衣物大或小，穿着时无区别。
Ticīvaraṃ pana parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭati, na vaṭṭatīti? Mahāpadumatthero kirāha ‘‘ticīvaraṃ ticīvarameva adhiṭṭhātabbaṃ, sace parikkhāracoḷādhiṭṭhānaṃ labheyya, udositasikkhāpade parihāro niratthako bhaveyyā’’ti. Evaṃ vutte kira avasesā bhikkhū āhaṃsu ‘‘parikkhāracoḷampi bhagavatāva ‘adhiṭṭhātabba’nti vuttaṃ, tasmā vaṭṭatī’’ti. Mahāpaccariyampi vuttaṃ ‘‘parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhametaṃ. Ticīvaraṃ ‘parikkhāracoḷa’nti adhiṭṭhahitvā paribhuñjituṃ vaṭṭati, udositasikkhāpade (pārā. 471 ādayo) pana ticīvaraṃ adhiṭṭhahitvā pariharantassa parihāro vutto’’ti. Ubhatovibhaṅgabhāṇako puṇṇavālikavāsī mahātissattheropi kirāha ‘‘mayaṃ pubbe mahātherānaṃ assumhā ‘araññavāsino bhikkhū rukkhasusirādīsu cīvaraṃ ṭhapetvā padhānaṃ padahanatthāya gacchanti, sāmantavihāre dhammassavanatthāya gatānañca tesaṃ sūriye uṭṭhite sāmaṇerā vā daharabhikkhū vā pattacīvaraṃ gahetvā gacchanti, tasmā sukhaparibhogatthaṃ ticīvaraṃ parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭatī’’’ti. Mahāpaccariyampi vuttaṃ ‘‘pubbe āraññikā bhikkhū abaddhasīmāya dupparihāranti ticīvaraṃ parikkhāracoḷameva adhiṭṭhahitvā paribhuñjiṃsū’’ti.
对于三衣和工具用布是否应着用，存在疑问。大长老回答说“三衣应当为‘三衣’穿着。如果允许工具布穿着，将使初学戒律失效。”故此一些比库认为佛陀明确教说工具用布必须穿着，因此应当如此。大长尊者亦称“工具用布是一特定的附属物，三衣的内含部分被称为工具用布，必须穿着。戒律若有犯错，三衣必须穿着，而弃用工具布则为犯戒。”持戒名僧普纳瓦利长老也称“过去大长老们常说森林僧众将衣服放于树枝上晒干着用，以便点火；寺院僧众为听法出行时，诸沙玛内拉或年幼比库则拿着备用袈裟外出，因此方便舒适故工具用布应穿着。”大长德师又说“早期森林僧众在无固定界限处生活，因难以照顾，工具用布是三衣重要组成部分，应穿着享用。”
§45
45.Vassikasāṭikā anatirittappamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbā. Vaṇṇabhedamattarattāpi cesā vaṭṭati, dve pana na vaṭṭanti. Nisīdanaṃ vuttanayena adhiṭṭhātabbameva, tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭanti. Paccattharaṇampi adhiṭṭhātabbameva, taṃ pana mahantampi vaṭṭati, ekampi vaṭṭati, bahūnipi vaṭṭanti, nīlampi pītakampi sadasampi pupphadasampīti sabbappakāraṃ vaṭṭati. Kaṇḍuppaṭicchādi yāva ābādho atthi, tāva pamāṇikā adhiṭṭhātabbā. Ābādhe vūpasante paccuddharitvā vikappetabbā, ekāva vaṭṭati. Mukhapuñchanacoḷaṃ adhiṭṭhātabbameva, yāva ekaṃ dhovīyati, tāva aññaṃ paribhogatthāya icchitabbanti dvepi vaṭṭanti. Apare pana therā ‘‘nidhānamukhametaṃ, bahūnipi vaṭṭantī’’ti vadanti. Parikkhāracoḷe gaṇanā natthi, yattakaṃ icchati, tattakaṃ adhiṭṭhātabbameva. Thavikāpi parissāvanampi vikappanūpagapacchimacīvarappamāṇaṃ ‘‘parikkhāracoḷa’’nti adhiṭṭhātabbameva. Tassa pamāṇaṃ dīghato dve vidatthiyo tiriyaṃ vidatthi, taṃ pana dīghato vaḍḍhakīhatthappamāṇaṃ, vitthārato tato upaḍḍhappamāṇaṃ hoti. Tatrāyaṃ pāḷi ‘‘anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu’’nti (mahāva. 358). Bahūnipi ekato katvā ‘‘imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī’’ti adhiṭṭhātumpi vaṭṭatiyeva. Bhesajjanavakammamātāpituādīnaṃ atthāya ṭhapentena anadhiṭṭhitepi natthi āpatti. Mañcabhisi pīṭhabhisi bimbohanaṃ pāvāro kojavoti etesu pana senāsanaparikkhāratthāya dinnapaccattharaṇe ca adhiṭṭhānakiccaṃ natthiyeva.
夏季衣有固定长度限制，若超出规定，夏季衣不允许穿着。此规定中四个月夏季衣必须穿着，之后可除旧换新穿着。仅凭颜色差异衣服可穿着，但两件夏季衣不行。坐具被规定可穿着，一次只许穿一件，不容许穿两件。靠背和背垫等各种坐具都允许穿着。只要伤痛存在，必须穿规定尺寸的衣物，待病愈后才可除去换新。脸部布帛衣若仅洗净一过，因供其他使用仍不能除去，因此两件都允许穿着。多位长老称“从根本至多衣皆可穿着。”工具用布无严格计算标准，须依需要决定穿着。外袍尺寸和形制有两种标准，其中长为八寸，宽四寸，从背面左右两边量度以供夏季衣穿着。《大长部》卷358云“我允比库，用此量度点测穿着夏季衣。”也有许多一次完成称“我穿这些工具用布”，意思是应统一穿着。有因医疗或亲属等需要铺置工具用布未穿不算犯戒。床垫与坐垫、帐篷、毯子等用于卧坐亦不算穿着行为。
Sace pana (pārā. aṭṭha. 2.636-38) ñātakapavāritaṭṭhānato suttaṃ labhitvā ñātakapavāriteneva tantavāyena aññena vā mūlaṃ datvā cīvaraṃ vāyāpeti, vāyāpanapaccayā anāpatti. Dasāhātikkamanapaccayā pana āpattiṃ rakkhantena vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbaṃ. Dasāhātikkamena niṭṭhāpiyamānañhi nissaggiyaṃ bhaveyyāti. Ñātakādīhi tantaṃ āropāpetvā ‘‘tumhākaṃ, bhante, idaṃ cīvaraṃ gaṇheyyāthā’’ti niyyātitepi eseva nayo.
若经由亲属允许下，以绳子等将衣物系挂，既取得经允许的许可，绳挂衣物即不算犯戒。如因超过十日的外出旅居不能适当整理、修补、穿着衣物，谓之超过十日除去衣物必须舍弃处分。若以绳子系衣物，又托付亲属保管且告知“请收持此衣物”时，即属于合法使用，此处如同许可之法。
Sace tantavāyo evaṃ payojito vā sayaṃ dātukāmo vā hutvā ‘‘ahaṃ, bhante, tumhākaṃ cīvaraṃ asukadivase nāma vāyitvā ṭhapessāmī’’ti vadati, bhikkhu ca tena paricchinnadivasato paṭṭhāya dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Sace pana tantavāyo ‘‘ahaṃ tumhākaṃ cīvaraṃ vāyitvā sāsanaṃ pesessāmī’’ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā ‘‘tumhākaṃ, bhante, cīvaraṃ niṭṭhita’’nti āroceti, etassa ārocanaṃ na pamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.
若以绳索系挂衣物，自己愿意或说“我将在病日以此衣晾晒挂放”时，如比库违规超过十日未整理即犯不正当弃舍罪。若系绳之人说“我已将比库衣物挂晒且要寄送于教法处”时，自己未亲告已寄，若他人说“此衣已除故”，此证明不足。若当事人亲告衣已寄送，则自告时起超过十日即犯不正当弃舍的戒律。
Sace tantavāyo ‘‘ahaṃ tumhākaṃ cīvaraṃ vāyitvā kassaci hatthe pahiṇissāmī’’ti vatvā tatheva karoti, cīvaraṃ gahetvā gatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati ‘‘api, bhante, adhunā ābhataṃ cīvaraṃ sundara’’nti. Kuhiṃ, āvuso, cīvaranti. Itthannāmassa hatthe pesitanti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu cīvaraṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pana vāyāpanamūlaṃ adinnaṃ hoti, yāva kākaṇikamattampi avasiṭṭhaṃ, tāva rakkhati.
若有人说“我把你们的衣服取来，交给某人拿着”，却当下自己这样做；然而行脚比库却取衣安置于自己住处，不告诉那人，别人反而说“尊者，现如今所取的衣服美丽”，这是哪里来的叫“衣服”呢？如是女性所持物，应属于女众手中。对此说法无定量标准。但当比库给予衣服时，按持有天数超过十天即失去拘放罪。如果衣服根本为不当取者，即使仅剩丝毫，也应保护。
§46
46. Adhiṭṭhitacīvaraṃ (pārā. aṭṭha. 2.469) pana paribhuñjato kathaṃ adhiṭṭhānaṃ vijahatīti ? Aññassa dānena acchinditvā gahaṇena vissāsaggāhena hīnāyāvattanena sikkhāpaccakkhānena kālakiriyāya liṅgaparivattanena paccuddharaṇena chiddabhāvenāti imehi navahi kāraṇehi vijahati. Tattha purimehi aṭṭhahi sabbacīvarāni adhiṭṭhānaṃ vijahanti, chiddabhāvena pana ticīvarasseva sabbaṭṭhakathāsu adhiṭṭhānavijahanaṃ vuttaṃ, tañca nakhapiṭṭhippamāṇena chiddena. Tattha nakhapiṭṭhippamāṇaṃ kaniṭṭhaṅgulinakhavasena veditabbaṃ, chiddañca vinividdhachiddameva. Chiddassa hi abbhantare ekatantu cepi acchinno hoti, rakkhati. Tattha saṅghāṭiyā ca uttarāsaṅgassa ca dīghantato vidatthippamāṇassa, tiriyantato aṭṭhaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, antaravāsakassa pana dīghantato vidatthippamāṇasseva, tiriyantato caturaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati, tasmā jāte chidde ticīvaraṃ atirekacīvaraṭṭhāne tiṭṭhati, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Yo pana dubbalaṭṭhāne paṭhamaṃ aggaḷaṃ datvā pacchā dubbalaṭṭhānaṃ chinditvā apaneti, adhiṭṭhānaṃ na bhijjati. Maṇḍalaparivattanepi eseva nayo. Dupaṭṭassa ekasmiṃ paṭale chidde vā jāte gaḷite vā adhiṭṭhānaṃ na bhijjati, khuddakaṃ cīvaraṃ mahantaṃ karoti, mahantaṃ vā khuddakaṃ karoti, adhiṭṭhānaṃ na bhijjati. Ubho koṭiyo majjhe karonto sace paṭhamaṃ chinditvā pacchā ghaṭeti, adhiṭṭhānaṃ bhijjati. Atha ghaṭetvā chindati, na bhijjati. Rajakehi dhovāpetvā setaṃ kārāpentassapi adhiṭṭhānaṃ adhiṭṭhānamevāti. Ayaṃ tāva adhiṭṭhāne vinicchayo.
46. 所谓依止衣，怎样剔除依止之物？依止衣因他人赠与、割舍、借用、期限逾越、时间推移及缝补等九种缘故而去除。前八种皆使所有衣物丧失依止，剪断如三衣等经文所说依止已毁。依止以指甲大小之处剪破，即视为依止被破。此处指指甲尖端大小，断即破。因为剪破后布料内部仍有一根线不断，可保持依止。袈裟及上衣长度有八指量裁破，内衣长度约四指量裁破，断于边缘旁，外边不断，故完全依止三衣在多余衣处仍存，须以针线修复后再次依止。若修复处质地粗糙，先行缝制，后剪破，则不生依止；转圈缝制亦同理。若衣地有洞，有破损时，干净刷洗补理后诸依止仍等同原状，此即依止评判。
§47
47.Vikappane pana dve vikappanā sammukhāvikappanā parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hoti? Cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ cīvara’’nti vā ‘‘imāni cīvarānī’’ti vā ‘‘etaṃ cīvara’’nti vā ‘‘etāni cīvarānī’’ti vā vatvā ‘‘tuyhaṃ vikappemī’’ti vattabbaṃ, ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ pana vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. ‘‘Mayhaṃ santakaṃ, mayhaṃ santakāni paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ pana vutte paccuddhāro nāma hoti, tato pabhuti paribhogādayopi vaṭṭanti.
47. 衣物委托分两类：当面委托与远方委托。何为当面委托？知衣物共有多份且共存，然后自言称“此衣”或“这些衣服”，并说“我委托你”，此为当面委托。这样只允许放置，但不允许使用、出借或依止。若说“由我保管，我保管这些衣物，使用或借出均随我意”，则为催促取回招领，之后方可使用等。
Aparo nayo – tatheva cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike ‘‘imaṃ cīvara’’nti vā ‘‘imāni cīvarānī’’ti vā ‘‘etaṃ cīvara’’nti vā ‘‘etāni cīvarānī’’ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā ‘‘tissassa bhikkhuno vikappemī’’ti vā ‘‘tissāya bhikkhuniyā, tissāya sikkhamānāya, tissassa sāmaṇerassa, tissāya sāmaṇeriyā vikappemī’’ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā ‘‘tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti, tato pabhuti paribhogādayopi vaṭṭanti.
另一种方式，亦是衣物共有多份共存，当面在该衣所属比库前言称“此衣”或“这些衣物”，并在五位共同持有者中以自身所爱姓名称谓，称“我为某比库或某比库尼、某沙玛内拉、某沙玛内莉委托此衣”，此为另一当面委托。只可放置，但不可使用、借出等。比库若说“为某比库的委托，应随其意使用或借出”，此为催促取回之说，之后即可使用等。
Kathaṃ parammukhāvikappanā hoti? Cīvarānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ cīvara’’nti vā ‘‘imāni cīvarānī’’ti vā ‘‘etaṃ cīvara’’nti vā ‘‘etāni cīvarānī’’ti vā vatvā ‘‘tuyhaṃ vikappanatthāya dammī’’ti vattabbaṃ. Tena vattabbo ‘‘ko te mitto vā sandiṭṭho vā’’ti. Tato itarena purimanayeneva ‘‘tisso bhikkhū’’ti vā…pe… ‘‘tissā sāmaṇerī’’ti vā vattabbaṃ. Puna tena bhikkhunā ‘‘ahaṃ tissassa bhikkhuno dammī’’ti vā…pe… ‘‘tissāya sāmaṇeriyā dammī’’ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva ‘‘itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti, tato pabhuti paribhogādayopi vaṭṭanti.
怎样是远方委托？衣物共有多份且共存，知之，称“此衣”或“这些衣”，接着说“我为你委托”，他人问“你有何亲友或现时人？”答“有三位比库”……或“三位比库尼”……。然后由该比库说“我为某比库、某比库尼、某在学尼委托”，此为远方委托。只允许放置，不能使用借出等。若比库言“为……持有者的委托，应随其意使用或借出”，乃催促取回说法，之后方可使用等。
Dvinnaṃ vikappanānaṃ kiṃ nānākaraṇaṃ? Sammukhāvikappanāyaṃ sayaṃ vikappetvā parena paccuddharāpeti, parammukhāvikappanāyaṃ pareneva vikappāpetvā pareneva paccuddharāpeti, idamettha nānākaraṇaṃ. Sace pana yassa vikappeti, so paññattikovido na hoti, na jānāti paccuddharituṃ, taṃ cīvaraṃ gahetvā aññassa byattassa santikaṃ gantvā puna vikappetvā parena paccuddharāpetabbaṃ. Vikappitavikappanā nāmesā vaṭṭati. Evaṃ tāva cīvare adhiṭṭhānavikappanānayo veditabbo.
两种委托有何区别？当面委托是自己委托后由他人催促取回；远方委托则由他人委托再由其他人催促取回，区别如此。若委托人不懂规矩，不知如何催促，应取衣服到原委托人处，再次委托并催促取回。此即所谓已委托仍需再委托。依此应辨别衣物依止委托之法。
§48
48.Patte pana ayaṃ nayo – pattaṃ adhiṭṭhahantena ukkaṭṭhamajjhimomakānaṃ aññataro pamāṇayuttova adhiṭṭhātabbo. Tassa pamāṇaṃ ‘‘aḍḍhāḷhakodanaṃ gaṇhātī’’tiādinā (pārā. 602) nayena pāḷiyaṃ vuttaṃ. Tatrāyaṃ vinicchayo (pārā. aṭṭha. 2.602 ādayo) – anupahatapurāṇasālitaṇḍulānaṃ sukoṭṭitaparisuddhānaṃ dve magadhanāḷiyo gahetvā tehi taṇḍulehi anuttaṇḍulamakilinnamapiṇḍitaṃ suvisadaṃ kundamakuḷarāsisadisaṃ avassāvitodanaṃ pacitvā niravasesaṃ patte pakkhipitvā tassa odanassa catutthabhāgappamāṇo nātighano nātitanuko hatthahāriyo sabbasambhārasaṅkhato muggasūpo pakkhipitabbo, tato ālopassa ālopassa anurūpaṃ yāvacarimālopappahonakaṃ macchamaṃsādibyañjanaṃ pakkhipitabbaṃ, sappitelatakkarasakañjikādīni pana gaṇanūpagāni na honti. Tāni hi odanagatikāni honti, neva hāpetuṃ, na vaḍḍhetuṃ sakkonti. Evametaṃ sabbampi pakkhittaṃ sace pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogadhameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma patto.
关于布施帕贴法的第四十八条：若获得布施帕贴，此布施帕贴应由持有权柄者为中间人加以持有，意即在一定量度范围内为中间持有者。该量度依据《巴利律藏》页602所述“非正当收取之物”的法条。此处分析如下——过去仓存着未受损坏、未经霉烂且精净的两根麦秆，用此二秆连结谷粒形成一束，缠绕并紧结，如山峰形状的谷物堆，经火烤熟，无余馀地放置于布施帕贴上，其体积为所规定的四分之一，既不过大也不过小，方便手掌所能握持，连同全部所容纳的物品，应置于由藤条编织的袋中。其后，诸如鱼肉及其他的佐餐品应按相应体积加以放置，但诸如甜果、辣味葱段等杂类菜品则不能计算在内。诸之所述为米饭佐餐品，不具增减变更能力。若此一切皆放置完备且布施帕贴以其底圈保持稳固，与宝珠或金属环均等坚固者，无论用刃割断辅带或宝珠，称此为坚实布施帕贴。如果布施帕贴的底圈超过辅带环边界并呈现为塔形，则称为中坚实布施帕贴。若底圈未达辅带环则称为旁坚实布施帕贴。
Ukkaṭṭhato upaḍḍhappamāṇo majjhimo nāma patto. Majjhimato upaḍḍhappamāṇo omako. Tasmā sace magadhanāḷiyā nāḷikodanādisabbampi pakkhittaṃ vuttanayeneva heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ majjhimo nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ majjhimomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogadhameva hoti, ayaṃ majjhimukkaṭṭho nāma patto. Sace magadhanāḷiyā upaḍḍhanāḷikodanādisabbampi pakkhittaṃ heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ omako nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ omakomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogadhameva hoti, ayaṃ omakukkaṭṭho nāma patto. Evamete nava pattā. Tesu dve apattā ukkaṭṭhukkaṭṭho ca omakomako cāti. Tasmā ete bhājanaparibhogena paribhuñjitabbā, na adhiṭṭhānūpagā na vikappanūpagā. Itare pana satta adhiṭṭhahitvā vā vikappetvā vā paribhuñjitabbā.
以坚实布施帕贴为标准，若其体积介于坚实和中坚实之间，则称为中间布施帕贴。中间布施帕贴量度介于中坚实和软布施帕贴之间，则称为软布施帕贴。所以若以麦秆包裹体积并完整覆盖著对应辅带环者，称为中间布施帕贴。若体积超过辅带环则为中间坚实布施帕贴，未及辅带环则为中间旁坚实布施帕贴。若以麦秆包裹体积对应标准辅带环者，称为软布施帕贴。若体积超过辅带环为软坚实布施帕贴，未达辅带环为软旁坚实布施帕贴。以上共有九种布施帕贴分类。其中两种属于旁坚实之类，还有软坚实之类，故以上皆为饮食供养用，不可作其他占有或交易。七种布施帕贴若经持有或交易应为可供使用。
Pamāṇayuttānampi etesaṃ adhiṭṭhānavikappanūpagattaṃ evaṃ veditabbaṃ – ayopatto pañcahi pākehi, mattikāpatto dvīhi pākehi pakko adhiṭṭhānūpago. Ubhopi yaṃ mūlaṃ dātabbaṃ, tasmiṃ dinneyeva. Sace ekopi pāko ūno hoti, kākaṇikamattampi vā mūlaṃ adinnaṃ, na adhiṭṭhānūpago. Sace pattasāmiko vadati ‘‘yadā tumhākaṃ mūlaṃ bhavissati, tadā dassatha adhiṭṭhahitvā paribhuñjathā’’ti, neva adhiṭṭhānūpago hoti, pākassa hi ūnattā pattasaṅkhyaṃ na gacchati, mūlassa sakalassa vā ekadesassa vā adinnattā sakabhāvaṃ na upeti, aññasseva santako hoti, tasmā pāke ca mūle ca suniṭṭhiteyeva adhiṭṭhānūpago hoti. Yo adhiṭṭhānūpago, sveva vikappanūpago. So hatthaṃ āgatopi anāgatopi adhiṭṭhātabbo vikappetabbo vā. Yadi hi pattakārako mūlaṃ labhitvā sayaṃ vā dātukāmo hutvā ‘‘ahaṃ bhante tumhākaṃ pattaṃ katvā asukadivase nāma pacitvā ṭhapessāmī’’ti vadati, bhikkhu ca tena paricchinnadivasato paṭṭhāya dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Sace pana pattakārako ‘‘ahaṃ tumhākaṃ pattaṃ katvā pacitvā sāsanaṃ pesessāmī’’ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā ‘‘tumhākaṃ, bhante, patto niṭṭhito’’ti āroceti, etassa ārocanaṃ na pamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pana pattakārako ‘‘ahaṃ tumhākaṃ pattaṃ katvā pacitvā kassaci hatthe pahiṇissāmī’’ti vatvā tatheva karoti, pattaṃ gahetvā āgatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati ‘‘api, bhante, adhunā ābhato patto sundaro’’ti. ‘‘Kuhiṃ, āvuso, patto’’ti? ‘‘Itthannāmassa hatthe pesito’’ti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu pattaṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ, tasmā dasāhaṃ anatikkāmetvāva adhiṭṭhātabbo vikappetabbo vā.
即便布施帕贴尺寸合乎量度，应理解为持有与交易仅限以下条件——不当取得者拒收五种搭配烹煮的食物，其它还有用两种烹煮的陶器泥缸，符合持有标准。无论哪种食物作为根本施舍，当日必取用。若哪种食物烹煮残剩不足一份，或连极少量也未取用，则不算持有。若布施帕贴共持人说：“当你们施舍此根本时，应以持有方式享用”，则不是持有，因为烹煮不足无法对应布施帕贴数量，且施设不足之根本具为缺失，因此施设与食物根本皆应确定落实时方为持有。持有者同时也即为交易者，其施设之物若后来有来人欲收持且说：“我已制布施帕贴，将于明日烹煮敬奉”等语，若比库因隔日未取，用完期限延误逾十日，则应犯须没收戒。若以后赵者言：“我已制布施帕贴将奉送法中”，且照此行事，所受比库不应告知，须有他人或闻讯者说：“尊者你的布施帕贴已完成”，此告知不算有效。若由传话人告知比库布施帕贴完成，当日未以十日为限，则应犯须没收戒。若施设者说：“我已制布施帕贴并愿将其交于他人”，且执行如法，收受之比库收到后存于室内亦不报知，但他人称赞其布施帕贴美观，请问“此布施帕贴在何处？”回答是“此布施帕贴已由某处传来”，此等回答亦不算有效。若比库交付布施帕贴后，超过十日未使对方存用，则应犯须没收戒，故不可逾期十日，应明确持与交易。
Tattha dve pattassa adhiṭṭhānā kāyena vā adhiṭṭhāti, vācāya vā adhiṭṭhāti. Tesaṃ vasena adhiṭṭhahantena ‘‘imaṃ pattaṃ paccuddharāmī’’ti vā ‘‘etaṃ pattaṃ paccuddharāmī’’ti vā vatvā evaṃ sammukhe vā parammukhe vā ṭhitaṃ purāṇapattaṃ paccuddharitvā aññassa vā datvā navaṃ pattaṃ yattha katthaci ṭhitaṃ hatthena parāmasitvā ‘‘idaṃ pattaṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena vā adhiṭṭhātabbo. Vacībhedaṃ katvā vācāya vā adhiṭṭhābhabbo. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti, ‘‘imaṃ pattaṃ adhiṭṭhāmī’’ti vācā bhinditabbā, atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ pattaṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Adhiṭṭhahantena pana ekakena adhiṭṭhātumpi vaṭṭati, aññassa santike adhiṭṭhātumpi vaṭṭati. Aññassa santike ayamānisaṃso – sacassa ‘‘adhiṭṭhito nu kho me, no’’ti vimati uppajjati, itaro sāretvā vimatiṃ chindissatīti. Sace koci dasa patte labhitvā sabbe attanāva paribhuñjitukāmo hoti, na sabbe adhiṭṭhātabbā, ekaṃ pattaṃ adhiṭṭhāya punadivase taṃ paccuddharitvā añño adhiṭṭhātabbo. Eteneva upāyena vassasatampi pariharituṃ sakkā.
关于持有布施帕贴的方法，有两种——以身体现持，或以言语表示持有。身体现持者，须言明“我对此布施帕贴承继持有”或“我对此布施帕贴接续承继”，并当场或他处，取现存旧布施帕贴并于他人处放置新布施帕贴，乃至于触摸新布施帕贴并以心念作意如“我现在持有此布施帕贴”，以身体念转作持有。言语表持应分二类：若手边当场，则言明“我持有此布施帕贴”；若于内室、上房、或邻舍住处，则在固定场所指明“我持有此布施帕贴”。加持者以单一行为实行持有，且于他人口中亦可持有。此时他人会生疑问：“此布施帕贴是否被他持有？”因而将疑问告知他人。若有人获十布施帕贴并欲独用，非所有皆可持有，仅持一布施帕贴并于次日复续旧布施帕贴，且由他人持有。如此方能维持数百年不被废弃。
Evaṃ appamattassa siyā adhiṭṭhānavijahananti? Siyā. Sace hi sayaṃ pattaṃ aññassa deti, vibbhamati vā, sikkhaṃ vā paccakkhāti, kālaṃ vā karoti, liṅgaṃ vāssa parivattati, paccuddharati vā, patte vā chiddaṃ hoti, adhiṭṭhānaṃ vijahati. Vuttañcetaṃ –
如此是否能断绝持有布施帕贴的交互转移？答案是肯定。若本人将布施帕贴交付他人，且拆开包裹、验收检查、实施约定期限，或盖上时间标记、复续旧布施帕贴，则视为断绝持有之交互转移。有文献明言——
‘‘Dinnavibbhantapaccakkhā , kālakiriyākatena ca;
“已付拆封验收，且以时间标志确认。”
Liṅgapaccuddharā ceva, chiddena bhavati sattama’’nti. (pārā. aṭṭha. 2.608) –
「具有收缩能力，且通过孔隙而成为第七种」。（《巴拉基咖注》2.608）——
Coragahaṇavissāsaggāhehipi vijahatiyeva. Kittakena chiddena adhiṭṭhānaṃ bhijjati? Yena kaṅgusitthaṃ nikkhamati ceva pavisati ca. Idañhi sattannaṃ dhaññānaṃ lāmakadhaññasitthaṃ. Tasmiṃ chidde ayacuṇṇena vā āṇiyā vā paṭipākatike kate dasāhabbhantare puna adhiṭṭhātabbo. Ayaṃ tāvettha adhiṭṭhāne vinicchayo.
纵使是执着于盗窃罪证的信任，也能像拔除般断除。用称号切断之时，何以断定立场？此犹如污秽之物既离既入。此处意指七种谷物中最劣者，称为「莱麦」与「被动削谷」。于此切断时，若用不良石灰或泥土等进行对待，则须在十日内重新立定。此即对该断定的详尽考察。
§49
49.Vikappane pana dve vikappanā sammukhāvikappanā ceva parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hoti? Pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā ‘‘tuyhaṃ vikappemī’’ti vattabbaṃ, ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ pana vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. ‘‘Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ pana vutte paccuddhāro nāma hoti, tato pabhuti paribhogādayopi vaṭṭanti.
第四十九，关于毁谤言语中有二种：一为面对面毁谤，另一为背后毁谤。如何理解面对面毁谤？在面前了解棍棒的单一与复合形态，且知此即为“此棍棒”或“这些棍棒”，随后说“我对你毁谤”，此谓面对面毁谤。此程度可以说明，但不应用于占有、享用或控制。若说“对我所有物享用或放弃，应随缘做”，此谓截断毁谤，此后适用于享用等事。
Aparo nayo – tatheva pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā ‘‘tissassa bhikkhuno vikappemī’’ti vā ‘‘tissāya bhikkhuniyā, sikkhamānāya, sāmaṇerassa, tissāya sāmaṇeriyā vikappemī’’ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati. Paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohīti vutte paccuddhāro nāma hoti, tato pabhuti paribhogādayopi vaṭṭanti.
另有一种方式——同样明了棍棒的单一及复合形态，在比库面前说“此棍棒”或“这些棍棒”，并在五种有共同法义者中，取其中特别中意者之名，称其为“比库提萨”、“比库尼提萨”、“在学尼提萨”或“沙玛内拉提萨”、“沙玛内莉提萨”，此亦为面对面毁谤。此程度可以说明，但不适用于享用等事。由此，比库就此物依「随缘使用或放弃」的说法所称毁谤，适用于享用等。
Kathaṃ parammukhāvikappanā hoti? Pattānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā ‘‘tuyhaṃ vikappanatthāya dammī’’ti vattabbaṃ. Tena vattabbo ‘‘ko te mitto vā sandiṭṭho vā’’ti . Tato itarena purimanayena ‘‘tisso bhikkhū’’ti vā…pe… ‘‘tissā sāmaṇerī’’ti vā vattabbaṃ. Puna tena bhikkhunā ‘‘ahaṃ tissassa bhikkhuno dammī’’ti vā…pe… ‘‘tissāya sāmaṇeriyā dammī’’ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva ‘‘itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti, tato pabhuti paribhogādayopi vaṭṭanti. Ayaṃ vikappane nayo.
何谓背后毁谤？依前，明了棍棒的单一与复合形态，说“此棍棒”或“这些棍棒”，再说“我为你毁谤”，随后问“何人为你的好友或同事”，再用第三者代称，如“三位比库”或“三位沙玛内莉”等，接着沙玛内莉说“我为某比库毁谤”或“我为某沙玛内莉毁谤”，此谓背后毁谤。此可说明，但仍不适用于享用等。由此，比库对第二种面对面毁谤所说“随缘享用或放弃”，即为截断毁谤，亦适用于享用等。此称为毁谤法门。
§50
50. Evaṃ adhiṭṭhahitvā vikappetvā ca paribhuñjantena patte bhinne kiṃ kātabbanti? Yassa patte rājimukhavaṭṭito heṭṭhā dvaṅgulappamāṇā na hoti tena na kiñci kātabbaṃ. Yassa (pārā. aṭṭha. 2.612-3) pana tādisā ekāpi rāji hoti, tena tassā rājiyā heṭṭhimapariyante pattavedhakena vijjhitvā pacitvā suttarajjukamakacirajjukādīhi vā tipusuttakena vā bandhitvā taṃ bandhanaṃ āmisassa alagganatthaṃ tipupaṭṭena vā kenaci vā baddhasilesena paṭicchādetabbaṃ. So ca patto adhiṭṭhahitvā paribhuñjitabbo. Sukhumaṃ vā chiddaṃ katvā bandhitabbo. Suddhehi pana madhukasitthakalākhāsajjurasādīhi bandhituṃ na vaṭṭati, phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭati. Mukhavaṭṭisamīpe pana pattavedhakena vijjhiyamāno kapālassa bahalattā bhijjati, tasmā heṭṭhā vijjhitabbo. Yassa pana dve rājiyo, ekāyeva vā caturaṅgulā, tassa dve bandhanāni dātabbāni. Yassa tisso, ekāyeva vā chaḷaṅgulā, tassa tīṇi. Yassa catasso, ekāyeva vā aṭṭhaṅgulā, tassa cattāri. Yassa pañca, ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyeva, añño viññāpetabbo. Esa tāva mattikāpatte vinicchayo.
第五十，既立定又受毁谤者，若器具有缺损，口沿下方不满两指长，则无须作为。若有所质，其中之一官则存在，应于其质边用器具识别，然后用韧绳、勤织绳等绑缚，或者以三角布包裹外露处。此包缚为避免摩擦之用，亦可用脏布覆。立定后，应受毁谤并使用。若断得细微，宜绑缚好。对纯净物则不可用蜂蜡、土粉、植物油等捆绑，但可扫净，再用石灰粉包裹。口沿边缘用识别器具揭察时，头骨胶易脱落，应在下方辨识。若有二官，长至少四指，应绑二处；若有三官，长至少六指，绑三处；若有四官，长至少八指，绑四处；若有五官，长至少十指，不论已绑或未绑应另行通知。这即为泥土陶器器具之工具周详断定。
Ayopatte pana sacepi pañca vā atirekāni vā chiddāni honti, tāni ca ayacuṇṇena vā āṇiyā vā lohamaṇḍalakena vā baddhāni maṭṭhāni honti, sveva patto paribhuñjitabbo, añño na viññāpetabbo. Atha pana ekampi chiddaṃ mahantaṃ hoti, lohamaṇḍalakena baddhampi maṭṭhaṃ na hoti, patte āmisaṃ laggati, akappiyo hoti, ayaṃ apatto, añño viññāpetabbo. Viññāpentena ca saṅghavasena pavāritaṭṭhāne pañcabandhaneneva pattena aññaṃ pattaṃ viññāpetuṃ vaṭṭati, puggalavasena pana pavāritaṭṭhāne ūnapañcabandhanenāpi vaṭṭati. Pattaṃ labhitvā paribhuñjantena ca yāgurandhanarajanapacanādinā aparibhogena na paribhuñjitabbo, antarāmagge pana byādhimhi uppanne aññasmiṃ bhājane asati mattikāya limpetvā yāguṃ vā pacituṃ udakaṃ vā tāpetuṃ vaṭṭati. Mañcapīṭhachattanāgadantakādike adesepi na nikkhipitabbo. Pattassa hi nikkhipanadeso ‘‘anujānāmi, bhikkhave, pattādhāraka’’ntiādinā (cūḷava. 254) nayena khandhake vuttoyeva.
若果子壳中，五种或超过五种的破碎壳片存在，而诸壳片被未燃灰烬、火钳或铜环所束缚，则此壳片是属于本壳果，宜当使用；他人不可宣称为己用。若只有一块大破壳，而被铜环束缚部分无壳片附着，此时壳片带肉，乃不适宜，此为果分，须由他人加以宣称。被僧团庄严净处以五束绳约束者，唯得以此壳为他果壳；若为个人庄严净处则可少于五束绳约束亦可。取得壳果后，使用者勿以火灼、臭气熏、污秽等方式所损害其用；但壳内若生病，得以以泥土附着，或用火烤、清水加热而疗之。诸如鱼床、凉棚、蛇牙等之禁令亦不得加于此壳。关于壳片使用之许可语『我许可，尊比库们，壳果持有人』等，均已依据篇集所述例行了然。
Iti pāḷimuttakavinayavinicchayasaṅgahe · 以上为《圣典外律判定汇编》中
Adhiṭṭhānavikappanavinicchayakathā samattā. · 受持与净施判定论完毕。