個人儀容儀表
CHAPTER ONE |
第一章 |
Personal Grooming
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個人儀容儀表
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A bhikkhu should be clean, neat, and unostentatious in his appearance, as a reflection of the qualities he is trying to develop in his mind.
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比丘的外表要乾淨整潔，樸素不張揚，以體現他試圖在內心培養的品質。
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Bathing
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沐浴
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Although Pc 57 forbids a bhikkhu from bathing at intervals of less than half a month, we noted in the discussion of that rule that it was apparently intended as a temporary disciplinary measure for bhikkhus who had inconvenienced King Bimbisāra when he wanted to bathe in the hot spring near Rājagaha. When the Buddha later added exemptions to the rule, he so relaxed it that he virtually rescinded it. In addition, Mv.V.13 explicitly rescinds the rule in all parts of the world outside of the central Ganges Valley.
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| In the time of the Buddha, bathing was done in a river, a bathing tank, a sauna, or a showering place. Instead of soap, people used an unscented powder called chunam, which was kneaded with water into a dough-like paste. Bhikkhus are explicitly allowed to use powdered dung, clay, or dye-dregs; according to the Commentary, ordinary chunam would come under “dye-dregs.” A bhikkhu with an itching rash, a small boil, or a running sore, or whose body smells bad (in the words of the Commentary, “with a body odor like that of a horse”) may use scented fragrant powders. At present, the Great Standards would allow soap under the allowance for clay, and scented soaps or deodorants under the allowance for scented powders for a bhikkhu with a strong body odor. Otherwise, the use of scents is listed among the bad habits prohibited by Cv.V.36 (see Chapter 10). | 在佛陀時代，人們會在河中、浴池、桑拿[三溫暖]或淋浴處沐浴。那時人們不用肥皂，而是使用一種名為「朱南」（chunam）的無氣味粉末，加水揉搓成像麵團狀。比丘被明確允許使用糞便粉末、黏土或染料殘渣；根據《義註》，普通的朱南就屬於「染料殘渣」的範疇。如果比丘身上有搔癢的皮疹、小癤子或流膿的傷口，或者體味難聞（用《義註》的話來說，「體味像馬一樣」），可以使用有香味的粉末。如今，《四大教示》在黏土的開緣之下允許肥皂，並且對於體味濃重的比丘，在有氣味粉末的開緣之下允許有氣味的肥皂或除臭劑。否則，使用有氣味物被列入《小品》.五.36（參見第十章）所禁止的不良習慣之中。 |
| The etiquette when bathing in a group is that a junior bhikkhu should not bathe in front of an elder bhikkhu or, if bathing in a river, upstream from him. If one is able and willing (and, of course, if the elder bhikkhus are amenable), one may look after the needs of elder bhikkhus while they are bathing. An example of this, given in the Commentary, is scrubbing them. When scrubbing another or oneself, one may use one’s hand or a rope or pad of cloth. Sponges, which apparently were not known in the time of the Buddha, would probably be included under pad of cloth. | 集體沐浴的禮儀是，戒臘低的比丘不應在戒臘高的比丘面前沐浴，或者，如果是在河裡沐浴，也不應在他的上游沐浴。如果力所能及且願意（當然，前提是戒臘高的比丘也肯接受），可以在戒臘高的比丘沐浴時照顧他們的需要。《義註》中所給的這樣的一個例子是為他們擦洗。無論是為他人或自己擦洗時，都可以用手、繩子或布墊。海綿在佛陀時代顯然還不為人知，它可能被包括在布墊之下。 |
| One is not allowed to rub one’s body with a wooden hand, a string of red powder beads—according to the Commentary, this means bathing powder mixed with powdered stone (cinnabar?) and formed into beads—or with a scrubber incised with a “dragon-teeth” pattern. A bhikkhu who is ill, however, may use an unincised scrubber. In the time of the Buddha, young men while bathing would rub their bodies against trees, against walls, against one another (this was called a “fully immersed massage”), or against rubbing posts (aṭṭhāna, which according to the Commentary, took their name from their being incised with a pattern like a chess board (aṭṭhapada)) in order to toughen their muscles. Bhikkhus are explicitly forbidden from rubbing their bodies in any of these ways. However, they are allowed to massage themselves and one another with their hands. | 不允許用木手、一串紅色粉末珠子（根據《義註》，這指的是將沐浴粉與石頭粉（硃砂？）混合製成珠子）或雕刻有「龍牙」紋樣的擦洗器來擦洗身體。但生病的比丘可以使用未被雕刻的擦洗器。在佛陀時代，年輕男子沐浴時會用身體摩擦樹木、牆壁、彼此（這被稱為「全身按摩」）或摩擦柱（aṭṭhāna，根據《義註》，因其雕刻有類似棋盤（aṭṭhapada）的圖案而得名。）來強健肌肉。比丘被明確禁止以這些方式的任一種來擦洗身體。但是，他們被允許用手按摩自己和彼此按摩。 |
| In another context—cleaning one’s feet before entering a dwelling—one is allowed to step on foot wipers made of stone, stone fragments, and pumice (“sea-foam stone”), so it would seem reasonable that the use of pumice or other stones to scrub off stubborn dirt while bathing would also be permitted. | 在另一個情境——進入住所前清潔雙腳——允許踩在由石頭、碎石和浮石（「海泡石」）製成的擦腳器上，因此，在沐浴時也允許使用浮石或其他石頭擦掉頑固污垢似乎是合理的。 |
| When leaving the water after bathing, one should make way for those entering the water. | 沐浴後離開水面時，應為要下水的人讓路。 |
| One is allowed to dry oneself with a water wiper—which the non-offense clauses for Pc 86 say may be made of ivory, horn, or wood—or with a piece of cloth. | 允許用擦水物擦乾身體——《波逸提》八六的不犯條款說，擦水物可以由象牙、角或木頭製成——或者用一塊布。 |
Care of the teeth
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牙齒照料
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Toothbrushes, dental floss, toothpaste, and tooth powders were unknown in the time of the Buddha. However, there is an allowance for tooth wood, which is the same thing as the tooth-cleaning stick discussed under Pc 40. The Buddha extolled the virtues of using tooth wood as follows: “There are five advantages in chewing tooth wood: It is good for the eyes, the mouth does not smell foul, the taste buds are cleaned, bile and phlegm do not coat one’s food, one enjoys one’s food.” At present, toothbrushes and dental floss would come under the allowance for tooth wood. Because tooth wood should not be less than four fingerbreadths long, many Communities extend this prohibition to include toothpicks less than four fingerbreadths as well. Toothpaste and tooth powder, because they are composed of mineral salts, would come under the allowance of salts for medicine.
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佛陀時代，牙刷、牙線、牙膏和牙粉都不存在。然而，當時允許使用齒木，這與《波逸提》四十中討論到的潔牙棒是相同的東西。佛陀曾讚揚使用齒木的功德如下：「咀嚼齒木有五大益處：有益於眼睛，口無異味，清潔味蕾，膽汁和痰液不會覆蓋住食物，盡情享用食物。」如今，牙刷和牙線也屬於齒木的開緣範疇。由於齒木的長度不應少於四指寬，許多僧團也將此禁令擴展至長度少於四指寬的牙籤。牙膏和牙粉因為是由礦物鹽組成，因此屬於藥物用鹽的開緣範疇。
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Hair of the head
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頭髮
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| The hair of the head should not be worn long. It should be shaved at least every two months or when the hair has grown to a length of two fingerbreadths—whichever occurs first, says the Commentary. In Thailand there is the custom that all bhikkhus shave their heads on the same day, the day before the full moon, so that the Community can present a uniform appearance. Although this is not obligatory, a bhikkhu who does not follow the custom tends to stand out from his fellows. | 頭髮不宜留長。至少每兩個月剃一次，或頭髮長到兩指寬時剃——以先到者為準，《義註》中如此寫道。在泰國，有習俗是所有比丘在同一天，即滿月前一天剃頭，以便僧團保持統一的形象。雖然這不是強制性的，但不遵守此習俗的比丘，往往會顯得與眾不同。 |
| A razor is one of a bhikkhu’s eight basic requisites. He is also allowed a whetstone, a razor case, a piece of felt (to wrap the razor in), and all razor accessories (such as a strop). At present, this allowance would cover all types of safety razors as well. The Commentary to Pr 2 insists that the razor case not be multicolored. | 剃刀是比丘八種基本必需品之一。此外，比丘還被允許擁有磨刀石、剃刀盒、氈布（用於包裹剃刀）以及所有剃刀配件（例如磨刀皮帶）。目前，這項開緣也涵蓋所有類型的安全剃刀。《波羅夷》二的《義註》強調，剃刀盒不得為彩色。 |
| Unless ill—e.g., he has a sore on his head—a bhikkhu may not use scissors to cut his hair or have it cut. The question of using electric razors to shave the head is a controversial one. Because their cutting action—even in rotary shavers—is like that of scissors, many Communities will not allow their use in shaving the head. | 除非生病——例如頭上長了瘡——比丘不得用剪刀剪頭髮，也不得讓人剪頭髮。使用電動剃刀來剃頭的問題一直備受爭議。因為電動剃刀的切割動作——即使是旋轉式剃刀——也與剪刀類似，所以許多僧團不允許用電動剃刀來剃頭。 |
| A bhikkhu may not have gray hairs pulled out. (The wording of the Commentary here suggests that this prohibition covers hair of the body as well as hair of the head, but it goes on to say that ugly hairs growing, e.g., on the eyebrows, forehead, or beard-area may be removed.) He may not arrange the hair of his head with a brush, a comb, with the fingers used as a comb, with beeswax mixed with oil, or with water mixed with oil. Hair dressing mousse and creams would also come under this prohibition. The Commentary gives permission to use one’s hand to smooth down the curled-up ends of one’s body hair—for example, on the arm or chest—and to rub the head with a wet hand to cool it off or to remove dust. | 比丘不可拔除灰髮。（此處的《義註》的措辭表明，此禁止涵蓋身體毛髮和頭部毛髮，但又接著指出，生長在如眉毛、額頭或鬍鬚等部位的難看毛髮可以去除。）比丘不可使用刷子、梳子、用手指當成梳子，也不可使用混合了油的蜂蠟或混合了油的水來整理頭髮。美髮摩絲和乳霜也在此禁止之列。《義註》允許比丘用手撫平身體毛髮捲曲的末端——例如手臂或胸部的毛髮——並用濕手揉搓頭部以降溫或去除灰塵。 |
Beard
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鬍鬚
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| The beard should not be grown long, although—unlike the hair of the head—there is no explicit maximum length, unless the two month/two fingerbreadth rule is meant to apply here as well. One may not dress the beard as a goatee, a rectangle, or in any other design. The moustache may not be dressed, e.g., by making its ends stand up. Because there is no prohibition against using scissors to cut the beard, electric razors are clearly allowed in shaving the face. | 鬍鬚不宜留長，但與頭髮不同，鬍鬚長度沒有明確的上限，除非「兩個月/兩指寬」的戒條也適用於此處。不得將鬍鬚修剪成山羊鬍、矩形或其他任何形狀。鼻子跟嘴唇之間的鬍子（上唇鬍鬚）也不得修剪，例如使其末端豎起。由於沒有禁止使用剪刀修剪鬍鬚，因此電動刮鬍刀顯然可以用於剃臉。 |
Face
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臉
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| One may not gaze at the reflection of one’s face in a mirror or bowl of water unless the face has a wound or a disease. According to the Commentary, mirror here covers any reflective surface; bowl of water, any liquid surface. The Commentary also gives permission to look at one’s reflection to check for any signs of aging to be used in meditating on the theme of impermanence. The Vinaya-mukha, noting that the prohibition against using a mirror comes in the context of rules against beautifying the face, argues that looking at one’s reflection for other purposes—for example, as an aid in shaving the head or the beard—should be allowed. Alternatively, it might be argued that the use of a mirror while shaving would lessen the danger of wounding oneself with the razor, and so should be allowed under the exemption made for “disease.” | 除非臉部有傷或生病，否則不得凝視鏡子或水碗中自己的臉部倒影。根據《義註》，此處的鏡子涵蓋任何反射表面；水碗涵蓋任何液體表面。《義註》也允許觀看自己倒影以檢查是否有衰老跡象，用於禪修無常的主題。《戒律入口》指出，禁止使用鏡子是在禁止美化臉部的戒條背景下提出的，因此論證說，出於其他目的（例如，輔助剃頭或鬍鬚）觀看自己的倒影應該被允許。或者，也可以論證說，在剃的時候使用鏡子可以減少被剃刀劃傷的風險，因此應該根據「生病」的例外情況予以允許。 |
| Except in the case of an illness, one should not apply lotions, powders, or pastes to the face. The reference here is apparently to beautifying lotions, etc. Medicinal lotions, powders, and pastes are allowable (see Chapter 5). There is also a prohibition against applying a mark to the face (such as a caste mark or auspicious mark) with red arsenic. The Commentary interprets red arsenic as covering any coloring agent. The face and body are also not to be painted or dyed (e.g., with cosmetics, henna, or greasepaint). This rule would prohibit a bhikkhu from having his body tattooed as well, although any tattoos done before his ordination would not have to be removed (see Chapter 14). | 除非因患病需要，否則不應在臉上塗抹乳液、粉末或膏劑。此處所指顯然是用於美容的乳液等；藥用乳液、粉末及膏劑則是允許的（見第五章）。此外，亦禁止使用紅砷在臉上繪製標記（如種姓標記或吉祥紋飾）。《義註》將紅砷解釋為泛指任何著色劑。臉部和身體也不得進行繪畫或染色（例如使用化妝品、指甲花染料或油彩）。此戒條也禁止比丘在身上紋身（刺青），不過受具足戒前已有的紋身（刺青）則無需去除（見第十四章）。 |
| Although medicinal eye ointments are allowed, the above rules would prohibit eye cosmetics as well. | 儘管允許使用醫用眼膏，但上述戒條同樣禁止使用眼部化妝品。 |
Hair of the body
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體毛
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| Nasal hairs should not be grown long. (In the origin story to this rule, people objected to bhikkhus with long nasal hairs “like goblins”). Tweezers are allowed for pulling them out; by extension, scissors should also be allowed for trimming them. The Vinaya-mukha notes that nasal hair performs a useful function in keeping dust out of the lungs, and so interprets this rule as applying only to nasal hairs so long that they grow outside the nostrils. | 鼻毛不應留長。（關於此戒條的起源故事，人們對鼻毛很長、「像妖魔」的比丘表示反感。）允許用鑷子拔除鼻毛，推而廣之，也應允許用剪刀修剪。《戒律入口》指出，鼻毛具有阻擋灰塵進入肺部的有用功能，因此將此戒條解讀為僅適用於那些長出鼻孔之外的鼻毛。 |
| The hair of the chest or stomach should not be dressed. Hair in a “confining” region—which the Vibhaṅga to the bhikkhunī’s parallel rule, their Pc 2, identifies as the armpits and the pubic area—should not be removed unless there is a sore in those areas and a need to apply medicine. | 胸部或腹部的體毛不應修整。至於「隱密部位」的體毛－比丘尼戒條中與此對應的條目（即她們的《波逸提》二）的《經分別》將這些部位界定為腋下和陰部——除非該處生瘡需要敷藥，否則不應將其除去。 |
Nails
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指甲
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| Fingernails and toenails are not to be grown long. | 手指甲和腳趾甲不得留長。 |
Now on that occasion a certain bhikkhu with long nails was going for alms. A certain woman, on seeing him, said to him, ‘Come, venerable sir. Engage in sexual intercourse.’
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當時，有一位留著長指甲的比丘正在托缽。一位女子見到他，對他說：『來吧，大德，與我行淫。』
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“Enough, sister. That isn’t allowable.”
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「夠了，姐妹。那是不允許的。」
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“But, venerable sir, if you don’t engage (in sexual intercourse), I’ll scratch my limbs now with my own nails and make a fuss: ‘I’ve been wronged by this bhikkhu!’”
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「但是，大德，如果您不從事（淫行），我將會用指甲抓傷自己的肢體，然後大聲喧嚷：『我被這位比丘欺負非禮了！』」
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“Do you know (what you’re doing) (§), sister?”
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「你知道（自己在做什麼）嗎（§），姐妹？」
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Then the woman, having scratched her limbs with her own nails, made a fuss: “I’ve been wronged by this bhikkhu!”
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於是，那女子用自己的指甲抓傷了肢體，大聲喧嚷道：「我被這位比丘欺負非禮了！」
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People, rushing up, grabbed hold of the bhikkhu. But they saw skin and blood on the woman’s nails. On seeing this, (and saying,) “This was done by this woman herself. The bhikkhu is innocent,” they let him go.
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人們衝上前去，抓住了那位比丘。但他們看見那女人的指甲上沾有皮肉和血跡。見此情景，（便說）：「這是那女人自己幹的，這位比丘是清白的」，他們隨即放了他。
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| The nails should be cut even with the flesh—a nail clipper is allowed for this purpose—and may be polished only to the extent of removing dirt and stains. The Commentary interprets this last point as an allowance also to remove the dirt under the nails. | 指甲應修剪至與指肉齊平——允許用指甲刀進行修剪——且僅可進行用於去除污垢和污漬程度的打磨。《義註》將最後這一點解讀為同時也允許清除指甲縫中的污垢。 |
Ears
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耳朵
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| Instruments for removing dirt from the ears are allowed but may not be made of fancy materials. Allowable materials are bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (§) (e.g., coconut shell), copper (metal), or conch-shell. Under the Great Standards, plastic would currently come under this list as well. This list of ten items should be memorized, as it recurs frequently in the Khandhakas. | 允許使用清理耳垢的器具，但不得由奢華材質製成。允許使用的材質包括：骨、象牙、角、蘆葦、竹、木、蟲膠（樹脂）、果實（如椰子殼）、銅（金屬）或海螺殼。依據《四大教示》，塑膠目前也歸入此列。這十項列表應當背起來，因為它們在《犍度》中頻繁出現。 |
Ornamentation
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裝飾物
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| The following ornaments are not to be worn (the Pali word for wear here—dharati—also means to keep or to own): an ear ornament (according to the Commentary, this includes any decoration of the ear, even a palm leaf), a chain, a necklace, an ornament for the waist (even a thread, says the Commentary), an ornamental girdle, an armlet, a bracelet, and a finger ring. None of these rules make an exception when one’s motivation is other than ornamentation. Thus a wristwatch worn for practical purposes, a copper bracelet worn for reasons of health, or mala beads worn for meditative purposes would all be forbidden under these rules. | 以下裝飾物不得佩戴（此處「佩戴」一詞對應的巴利語 dharati 亦有「持有」或「擁有」之意）：耳飾（根據《義註》，這包括任何耳部裝飾，即使是一片棕櫚葉）、鏈飾、項鍊、腰飾（《義註》指出，即使只是一條線也包括在內）、裝飾性腰帶、臂鐲、手鐲以及戒指。即便動機並非為了裝飾，這些戒條也不設例外。因此，出於實用目的佩戴的手錶、因健康原因佩戴的銅手鐲，或是為禪修目的佩戴的念珠，均在這些戒條的禁止之列。 |
Rules
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戒條
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Bathing
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沐浴
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“I allow powders as medicines for one who has an itch, a small boil, a running sore, or an affliction of thick scabs; or for one whose body smells bad. I allow (powdered) dung, clay, and dye-dregs for one who is not ill. I allow a pestle and mortar.” |
「對於患有瘙癢、小癤腫、流膿瘡口或厚痂病症者，我允許粉末作為藥物；或體味難聞者。對於無病者，我允許使用（粉末狀的）糞便、粘土和染料殘渣。我允許研缽與研杵。」 |
“The body is not to be rubbed against a tree by a bhikkhu who is bathing. Whoever should rub it (in such a way): an offense of wrong doing.”
— Cv.V.1.1
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「比丘在沐浴時，不得將身體在樹上摩擦。若（以此方式）摩擦身體：《惡作》（《突吉羅》）罪。」 |
“The body is not to be rubbed against a wall by a bhikkhu who is bathing. Whoever should rub it (in such a way): an offense of wrong doing.”
— Cv.V.1.1
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「比丘在沐浴時，不得將身體在牆壁上摩擦。若（以此方式）摩擦身體：《惡作》（《突吉羅》）罪。」 |
“One should not bathe at a rubbing post. Whoever should bathe (there): an offense of wrong doing”…. “One should not bathe with a wooden hand. Whoever should bathe (with one): an offense of wrong doing”…. “One should not bathe with a string of cinnabar-powder beads. Whoever should bathe (with one): an offense of wrong doing.”
— Cv.V.1.3
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「不應在擦身柱處沐浴。若（於該處）沐浴者：《惡作》（《突吉羅》）罪」…「不應使用木製手沐浴。若（使用該物）沐浴者：《惡作》（《突吉羅》）罪」…「不應使用硃砂粉珠串沐浴。若（使用該物）沐浴者：《惡作》（《突吉羅》）罪。」 |
“One should not have a ‘fully immersed’ massage made [C: rubbing one’s body up against another person’s body]. Whoever should do so: an offense of wrong doing”…. “One should not bathe with a scrubber incised like dragon teeth. Whoever should do so: an offense of wrong doing”…. “I allow an unincised scrubber for one who is ill.”
— Cv.V.1.4
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「不應進行『完全沉浸式』按摩 [《義註》：即自己身體與他人身體相互摩擦]。若這樣做，《惡作》（《突吉羅》）罪」…「不應使用雕刻如龍牙般的擦洗器來沐浴。若這樣做，《惡作》（《突吉羅》）罪」…「我允許有病者使用未雕刻的擦洗器。」 |
“I allow a pad of cloth (or: a rope of cloth) (for scrubbing the body)”…. “I allow ordinary hand [C: massaging].”
— Cv.V.1.5
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「我允許布墊（或：布繩）（用於擦洗身體）」…「我允許普通的手 [《義註》：進行按摩]。」 |
“I allow three kinds of foot-wipers: stone, stone fragment(s), pumice (literally, ‘sea-foam stone’) (§).”
— Cv.V.22.1
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「我允許使用三種擦腳物：石頭、石塊以及浮石（字面意思為『海泡石』）(§)。」 |
“I allow a water wiper, and to wipe oneself dry even with a cloth.”
— Cv.V.17.1
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「我允許擦水物，即使是用布把身體擦乾。」 |
“If one is able/willing, one may perform a service for the elder bhikkhus even in the water. One should not bathe in front of the elder bhikkhus or upstream from them. When coming out of the water after bathing, make way for those entering the water.”
— Cv.VIII.8.2
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「若有能力或意願，即便在水中也可為長老比丘提供服務。不應在長老比丘面前或其上游處沐浴。沐浴完畢離開水中時，應為正入水者讓路。」 |
Care of the Teeth
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牙齒照料
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“There are five advantages in chewing tooth wood: It is good for the eyes (§), the mouth does not smell foul, the taste buds are cleaned, bile and phlegm do not coat one’s food, one enjoys one’s food. I allow tooth wood.”
— Cv.V.31.1
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「咀嚼齒木有五種益處：有益眼睛（§），口腔無異味，清潔味蕾，防止膽汁與痰液附著於食物，令人食欲舒暢。我允許齒木。」 |
“A long piece of tooth wood is not to be chewed. Whoever should chew one: an offense of wrong doing. I allow tooth wood eight fingerbreadths long at most. And novices are not to be flicked with it. Whoever should do so: an offense of wrong doing”…. “An overly short piece of tooth wood is not to be chewed. Whoever should chew one: an offense of wrong doing. I allow tooth wood four fingerbreadths long at the very least.”
— Cv.V.31.2
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「不得咀嚼過長的齒木。若咀嚼者，《惡作》（《突吉羅》）罪。我允許齒木，最長為八指寬。亦不得用齒木擊打沙彌。若這樣做者，《惡作》（《突吉羅》）罪。」…「不得咀嚼過短的齒木。若咀嚼者，《惡作》（《突吉羅》）罪。我允許齒木，最短為四指寬。」 |
Hair of the Head
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頭髮
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“The hair of the head should not be worn long. Whoever should do so: an offense of wrong doing. I allow two-month (growth) or two fingerbreadths.”
— Cv.V.2.2
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「頭髮不應留長。若這樣做者，《惡作》（《突吉羅》）罪。我允許兩個月（的長度），或兩指寬。」 |
“I allow a razor, a whetstone, a razor case, a piece of felt, and all razor accessories.
— Cv.V.27.3
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「我允許剃刀、磨刀石、剃刀盒、氈布以及所有剃刀配件。 |
“One should not have the hair of the head cut with scissors. Whoever should do so: an offense of wrong doing. I allow that you have the hair of the head cut with scissors in the case of illness (origin story: a bhikkhu had a sore on his head and couldn’t shave)”…. “Hair of the nostrils should not be worn long. Whoever should do so: an offense of wrong doing”…. “I allow tweezers”…. “One should not have gray hairs taken out. Whoever should do so: an offense of wrong doing.”
— Cv.V.27.5
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「不應用剪刀剪去頭髮。若這樣做者，《惡作》（《突吉羅》）罪。我允許在患病的情況下用剪刀剪頭髮（起源故事：某比丘頭上生瘡，無法剃髮）」…。「鼻毛不應留長。若這樣做者，《惡作》（《突吉羅》）罪。」…。「我允許鑷子」…。「不應拔除灰髮。若這樣做者，《惡作》（《突吉羅》）罪。」 |
“One should not arrange the hair of the head with a brush… with a comb… with the fingers used as a comb… with beeswax mixed with oil… with water mixed with oil. Whoever should do so: an offense of wrong doing.”
— Cv.V.2.3
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「不應使用刷子、梳子、充當梳子的手指、油與蜂蠟的混合物，或油與水的混合物來整理頭髮。若這樣做者，《惡作》（《突吉羅》）罪。」 |
Beard & Hair of the Body
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鬍鬚以及體毛
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“The beard is not to be dressed. The beard is not to grown long. It is not to be dressed as a goatee. It is not to be trimmed as a rectangle. The hair of the chest is not to be dressed. The hair of the stomach is not to be dressed. (The translation of these last two statements follows the Commentary. An alternative translation, not supported by the Commentary, reads them as prohibitions connected with facial hair, in which the first one (parimukhaṁ) could be read as “moustache” and the second (aḍḍharukaṁ or aḍḍhadukaṁ) as “a mutton-chop beard.”) Whiskers are not to be arranged (made to stand up). Hair in a confining region is not to be removed. Whoever should do so: an offense of wrong doing”…. “I allow that hair in a confining region be removed in the case of illness.”
— Cv.V.27.4
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「不得修飾鬍鬚。不得蓄長鬍鬚。不得修剪成山羊鬍式樣。不得修剪成長方形。不得修飾胸毛。不得修飾腹毛。（後兩項的譯法依據的是《義註》。另一種不被《義註》支持的譯法將其理解為與面部毛髮有關的禁止，其中第一項 （parimukhaṁ） 可解讀「長在上唇的小鬍子」，第二項（aḍḍharukaṁ*或 *aḍḍhadukaṁ）可解讀為「羊排絡腮鬍」。）不得修整（豎起）鬚髮；不得去除隱秘部位的體毛。若這樣做者，《惡作》（《突吉羅》）罪…」「我允許在患病情況下去除隱秘部位的體毛。」 |
Face
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臉
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“One should not gaze at the reflection of one’s face in a mirror or in a bowl of water. Whoever should do so: an offense of wrong doing”…. “I allow that, on account of a disease, one gaze at the reflection of one’s face in a mirror or in a bowl of water.”
— Cv.V.2.4
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「不應注視鏡中或水缽中自己面孔的倒影。若這樣做者：《惡作》（《突吉羅》）罪」…。「我允許因疾病緣故，注視鏡中或水缽中自己面孔的倒影。」 |
“The face is not to be smeared (with lotion). The face is not to be rubbed with paste. The face is not to be powdered. The face is not to be marked with red arsenic. The limbs are not to be painted/dyed. The face is not to be painted/dyed. The limbs and face are not to be painted/dyed. Whoever should do so: an offense of wrong doing”…. “I allow that, on account of a disease, the face be smeared (with lotion).”
— Cv.V.2.5
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「不得在臉上塗抹（乳液）。不得在臉上塗擦糊狀物。不得在臉上敷粉。不得在臉上塗畫紅砷。不得給四肢著色或染色。不得給面部著色或染色。不得給四肢和面部著色或染色。若這樣做者：《惡作》（《突吉羅》）罪」…。「我允許因疾病之故，在臉上塗抹（乳液）。 |
Nails
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指甲
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“Nails are not to be worn long. Whoever should do so: an offense of wrong doing.”
— Cv.V.27.1
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「指甲不得留長。若這樣做者：《惡作》（《突吉羅》）罪。」 |
“I allow a nail-clipper”…. “I allow that the nails be cut down to the extent of the flesh”…. “One’s 20 nails should not be polished. Whoever should do so: an offense of wrong doing. I allow them to be polished away to the extent of dirt/stains.”
— Cv.V.27.2
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「我允許指甲刀」…「我允許將指甲修剪至與肉齊平的程度」…「不應打磨二十個指甲。若這樣做者：《惡作》（《突吉羅》）罪。我允許為了去除污垢或污漬而打磨指甲。」 |
Ears
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耳朵
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“I allow an instrument for removing dirt from the ears”…. “One should not use fancy instruments for removing dirt from the ears. Whoever should use one: an offense of wrong doing. I allow that they be made of bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (§) (e.g., coconut shell), copper (metal), or conch-shell.”
— Cv.V.27.6
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「我允許清除耳垢的器具」…「不應使用精緻考究的器具來清除耳垢。若使用此類器具：《惡作》（《突吉羅》）罪。我允許由骨、象牙、角、蘆葦、竹、木、蟲膠（樹脂）、果實（§）（如椰子殼）、銅（金屬）或海螺殼製成的器具。」 |
Ornamentation
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裝飾物
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“An ear ornament should not be worn. A chain should not be worn. A necklace… an ornament for the waist… an ornamental girdle (§)… an armlet… a bracelet… a finger ring should not be worn. Whoever should wear one: an offense of wrong doing.”
— Cv.V.2.1
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「不應佩戴耳飾。不應佩戴鍊飾。不應佩戴項鍊、腰飾、裝飾性腰帶（§）、臂環、手鐲或戒指。若佩戴者：《惡作》（《突吉羅》）罪。」 |