應學

CHAPTER TEN 第十章
Sekhiya 應學
This term means “to be trained in.” There are 75 training rules in this category, divided by subject into four groups: etiquette in dressing and behaving when in inhabited areas; etiquette in accepting and eating almsfood; etiquette when teaching the Dhamma; and etiquette in urinating, defecating, and spitting. 這個術語的意思是「應當學」。此類別共有75條學處，依主題分為四類：在俗家間的穿著和行為的禮儀；接受和食用缽食的禮儀；講授佛法的禮儀；以及小便、大便和吐痰的禮儀。
The rules themselves do not impose a direct penalty. Instead, they simply say, “(This is) a training to be observed.” The Vibhaṅga, though, says that to violate any of these rules out of disrespect incurs a dukkaṭa. The non-offense clauses state in each case that to violate them unintentionally, unthinkingly, or unknowingly, or to disobey them when there are dangers or (in most cases) when one is ill, incurs no penalty. (The exemption for dangers is not in the Burmese edition of the Canon.) 這些戒條本身並沒有直接規定懲罰，只是僅僅說：「（這是）應當學。」然而，《經分別》指出，出於不敬而違反任何這些戒條都會犯《突吉羅》。每條戒條的不犯條款都明確規定，無意、不經思考或不知情地違反戒條，或在危險情況下或（大多數情況下）生病時違反戒條，都不會受到懲罰。（緬甸版的《聖典》中沒有關於危險情況的豁免條款。）
The Commentary adds that unknowingly in this case does not mean not knowing the rule. For a new bhikkhu not to make the effort to know the rules, it says, would qualify as disrespect. So unknowingly here means not knowing that a situation contrary to the rules has developed. For instance, if one does not know that one’s robes have gotten out of kilter, that would not count as a breach of the relevant rule. 《義註》補充道，此處的「不知情地」並非指不知道戒條。它指出，對於一位新比丘而言，若不努力去知道戒條，則構成不敬。因此，此處的「不知情地」指的是不知到已出現違反戒條的情況。例如，若不知曉自己的袈裟歪斜，則不算違反相關戒條。
One: The 26 Dealing with Proper Behavior 第一 二十六條關於適當行為
The Canon contains several stories in which a bhikkhu’s behavior causes another person to become interested in the Dhamma. The most famous example is the story of Ven. Sāriputta’s first encounter with Ven. Assaji. 《聖典》中記載了幾個比丘的行為如何使他人對佛法產生興趣的故事。其中最著名的例子是舍利弗尊者與阿說示尊者初次相遇的故事。
“Now at that time the wanderer Sañjaya was staying in Rājagaha with a large company of wanderers—250 in all. And at that time Sāriputta and Moggallāna were practicing the celibate life under Sañjaya. They had made this agreement: Whoever attains the Deathless first will inform the other.
「當時，遊方者刪若與一大群遊方者——共250人——住在王舍城。當時，舍利弗和目犍連隨刪若修習梵行。他們約定：誰先證得不死，就通知對方。
“Then Ven. Assaji, dressing early in the morning, taking his bowl and (outer) robe, entered Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate. Sāriputta the wanderer saw Ven. Assaji going for alms in Rājagaha: gracious… his eyes downcast, his every movement consummate. On seeing him, the thought occurred to him: ‘Surely, of those bhikkhus in this world who are arahants or have entered the path to arahantship, this is one. What if I were to go to him and question him: “Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”’
「時，阿說示尊者在清晨穿戴整齊，帶著缽和（外）衣，進入王舍城托缽乞食：他進入離開，前瞻後顧，（手臂）伸展都行止優雅；目光低垂，一舉一動都堪稱完美。遊方者舍利弗見阿說示尊者在王舍城托缽乞食，優雅……目光低垂，一舉一動都堪稱完美。見到他，他心中想道：『這世間是阿羅漢、阿羅道具足的比丘中，此人即其中一人。若我上前問他：「朋友，你依誰而出家？你的老師是誰？你好樂誰的法？」會如何』
“But then the thought occurred to Sāriputta the wanderer: ‘This is the wrong time to question him. Having entered among houses, he is going for alms. What if I were to follow behind this bhikkhu, (to know) the path found out by those who seek it?’”—Mv.I.23.1-3
「但遊方者舍利弗心中想：『現在不是問他的時候。他已進入民家，正要去托缽乞食。如果我跟隨這位比丘，（了解）那些尋求者所找到之道，會如何呢？』」——《大品》.一.23.1-3
Even though the following rules deal with minor matters, a bhikkhu should remind himself that the minor details of his behavior can often make the difference between sparking and killing another person’s interest in the Dhamma. 即使以下戒條涉及的是小事，比丘也應該提醒自己，他行為中的一些小細節往往能決定是激發還是扼殺他人對佛法的興趣。
1 [2] 一 [二]
I will wear the lower robe [upper robe] wrapped around (me): a training to be observed.
我將身披下衣[上衣]：應當學。
To wear the lower robe wrapped around means to wear the upper edge circling the waist, covering the navel, and the lower edge covering the kneecaps. This is called covering the “three circles.” The Commentary states that when one is standing, the lower edge should be not more than eight fingerbreadths below the knees, although if one’s calves are disfigured, it is all right to cover them more than that. 身披下衣是將上邊緣環繞腰部，遮住肚臍，下邊緣遮住膝蓋骨，此稱為遮蓋「三輪」。《義註》中說，站立時，下邊緣不應超過膝蓋以下八指寬，但如果小腿畸形，可以遮蓋得更寬。
To wear the upper robe wrapped around means, according to the Vibhaṅga, keeping both ends of the top edge in line with each other, and the same with both ends of the bottom edge. The bottom edge of the upper robe, though, does not have to be level with the bottom edge of the lower robe. Given the size of the upper robe in the Buddha’s time, it would not have extended down that far. 身披上衣，根據《經分別》，意指將上邊緣的兩端彼此對齊，下邊緣的兩端也一樣。但是，上衣的下邊緣不必與下衣的下邊緣齊平。考慮到佛陀時代的上衣尺寸，它不會垂到那麼低的位置。
Intentionally to wear either robe hanging down in front or in back is a breach of these rules. The Commentary states that the purpose of these rules is to prevent bhikkhus from wearing their robes in any of the various ways that lay people in those days wore theirs—e.g., pleated “with 100 pleats,” tied up, or tucked up between the legs. It also comments that because these rules are not qualified, as the following ones are, with the phrase, “in inhabited areas,” they should be followed in the monastery and wilderness areas as well. However, the wilderness protocols (Cv.VIII.6.2-3) clearly show that bhikkhus were not expected to wear the upper robe wrapped around them in the wilderness; and the sauna protocols (Cv.VIII.8.2) seem to indicate that bhikkhus on their way to and from the sauna were not required to wear their lower robes covering the three circles as long as they covered their private parts front and back. 故意將任一件袈裟垂於身前或身後均違反了這些戒條。《義註》指出，這些戒條的目的是防止比丘以當時在家人的各種方式穿著袈裟，例如，將「打一百個褶」、綁起來，或塞在兩腿之間。它也指出，由於這些戒條不像接下來的戒條那樣附加「俗家間」的措辭限定，因此在寺院和林野也應遵守。然而，林野行儀（《小品》.八.6.2-3）明確表明，比丘在林野中無需身披上衣；蒸汽(桑拿)浴室的行儀（《小品》.八.8.2）似乎也表明，比丘在往返桑拿房的途中，穿下衣時只要遮蓋住前後私處，不必遮蓋三輪。
As a practical matter, if one is working on a high ladder or in a tree—whether in a village, a monastery, or the wilderness—a wise policy is to tuck one’s lower robe up between the legs for decency’s sake. 從實際角度來說，如果在高高的梯子上或樹上工作——無論是在村莊、寺廟還是林野——明智之舉是出於禮貌，將下衣塞到兩腿之間。
3 [4] 三 [四]
I will go [sit] well-covered in inhabited areas: a training to be observed.
我將善披覆而行[坐]於俗家間：應當學。
The Vibhaṅga does not define inhabited areas in this or any of the following rules. The term thus probably has the same meaning as under Pd 1: in the homes of lay people, or along the streets and alleys of villages, cities, or towns. This does not include, however, monasteries located in inhabited areas, for the incoming bhikkhu’s protocols (Cv.VIII.1.2) show that when the Canon was composed, bhikkhus were not required to wear their upper robes in the monastery. At present, though, many monasteries located in inhabited areas require that bhikkhus living with them observe many of these rules when outside of their personal quarters but still within monastery grounds. 《經分別》在本戒條及以下任何一條戒條中均未對「俗家」進行定義。因此，該術語的含義可能與《應悔過》一中的含義相同：即在家人的家中，或村莊、城市或城鎮的街道和小巷。然而，這並不包括位於俗家區域的寺院，因為客住比丘的行儀（《小品》.八.1.2）表明，在《聖典》編纂之時，比丘在寺院內無需穿著上衣。但如今，許多位於俗家區域的寺院要求與其同住的比丘們在離開個人住所但仍在寺院範圍內時，遵守其中許多戒條。
Well-covered, according to the Commentary, means not exposing one’s chest or knees. One should have the upper edge of the upper robe around the neck, and the lower edge covering the wrists. The lower edge of the lower robe, as stated above, should cover the knees. When seated, only one’s head, hands, and legs from the calves on down should show. 善披覆，根據《義註》，意指不露出胸部和膝蓋。上衣的上緣應圍繞頸部，下緣應遮住手腕。如上所述，下衣的下緣應遮住膝蓋。坐著時，只露出頭部、雙手和小腿以下的部分。
Sk 4 here has an added non-offense clause: There is no offense if one sits not “well-covered” within one’s residence (§). According to the Vinaya-mukha, this means within one’s room when staying overnight in a lay person’s home; when outside of one’s room, though, one should follow the rule. 《應學》四在此增加了一條不犯條款：如果在自己的住所內（§）坐著時沒有「善披覆」並不犯戒。根據《戒律入口》的解釋，這指的是在在家人的家中過夜時，在自己的房間裡；但如果在房間外，則應遵守此戒條。
5 [6] 五 [六]
I will go [sit] well-restrained in inhabited areas: a training to be observed.
我將善攝護而行[坐]於俗家間：應當學。
Well-restrained, according to the Vibhaṅga, means not playing with the hands or feet. This would include such things as dancing, cracking one’s knuckles, or wiggling one’s fingers or toes. 善攝護，根據《經分別》，意指不玩弄手腳。這包括跳舞、掰手指關節、擺動手指或腳趾等行為。
7 [8] 七 [八]
I will go [sit] with eyes lowered in inhabited areas: a training to be observed.
我將垂目而行[坐]於俗家間：應當學。
The Vibhaṅga says that a bhikkhu should keep his gaze lowered to the ground the distance of a plow’s length ahead of him—this equals two meters, according to the Commentary. The purpose of this rule, it adds, is to prevent one from gazing aimlessly at the sights here and there as one walks along. There is nothing wrong, though, in looking up when one has reason to do so. An example given in the Commentary is stopping to look up and see if there are dangers from approaching horses or elephants. A more modern example would be checking the traffic before crossing a road. 《經分別》說，比丘應將目光向下，看向前方一犁長的距離的地面——根據《義註》，這相當於兩公尺。它補充說，這條戒條的目的是為了防止比丘在行走時漫無目的地四處張望。然而，有理由時抬頭看也無妨。《義註》中舉例說，停下來抬頭看看是否有靠近的馬匹或大象的危險。一個更現代的例子是，過馬路前先查看交通狀況。
9 [10] 九 [十]
I will not go [sit] with robes hitched up in inhabited areas: a training to be observed.
我將不撩起袈裟而行[坐]於俗家間：應當學。
According to the Vibhaṅga, to hitch up one’s robes means to lift them so as to expose either side or both sides of the body. Sk 10 here, like Sk 4, does not apply when one is sitting in one’s residence in an inhabited area (§). 根據《經分別》，撩起袈裟是指提起袈裟，露出身體的一側或兩側。此處的《應學》十，如同《應學》四一樣，不適用於在俗家間（§）的住所內坐著的情況。
11 [12] 十一 [十二]
I will not go [sit] laughing loudly in inhabited areas: a training to be observed.
我將不放聲大笑而行[坐]於俗家間：應當學。
According to the Vibhaṅga, if there is any reason for amusement, one should simply smile. It also states that there is no offense in laughing loudly when ill or there are dangers. The editors of the Thai edition of the Pali Canon question these exemptions on the grounds that they see no reason why anyone would laugh loudly in either of these situations, but this objection shows a lack of imagination. 根據《經分別》，若有什麼消遣的理由，只應微笑即可。它也指出，生病或有危險時，放聲大笑並無不妥。泰國版巴利《聖典》的編者質疑這些例外情況，認為在上述兩種情況下，都沒有理由放聲大笑，但這種反對意見顯示出缺乏想像力。
13 [14] 十三 [十四]
I will go [sit] (speaking) with a lowered voice in inhabited areas: a training to be observed.
我將放低聲音（說話）而行[坐]於俗家間：應當學。
The Commentary defines a lowered voice as follows: Three bhikkhus are sitting in a row at intervals of three meters. The first bhikkhu speaks. The second can hear him and clearly catch what he is saying. The third can hear his voice but not what he is saying. If the third can clearly catch what he is saying, it maintains, the first bhikkhu is speaking too loudly. As the Vinaya-mukha notes, though, when one is speaking to a crowd of people, there is nothing wrong in raising one’s voice provided that one does not shout. And as the non-offense clauses show, there is nothing wrong in shouting if there are dangers—e.g., someone is about to fall off a cliff or be hit by a car. It would also seem that there is no offense in shouting if one’s listener is partially deaf. 《義註》對放低聲音的定義如下：三位比丘坐成一列，間隔三公尺。第一位比丘說話。第二位比丘能聽到他的聲音，並且清楚地聽清了他在說什麼。第三位比丘聽見他的聲音，但聽不清楚他在說什麼。它認為，如果第三位比丘能聽清楚他在說什麼，那麼第一位比丘說話的聲音就太大了。然而，正如《戒律入口》所指出的，當對著一群人說話時，只要不喊叫，提高音量並沒有錯。而且，正如不犯條款所示，如果存在危險——例如，有人即將墜落懸崖或被車撞——喊叫也沒有錯。如果聽者部份耳聾，喊叫似乎也沒有犯戒。
15 [16] 十五 [十六]
I will not go [sit] swinging my body in inhabited areas: a training to be observed.
我將不晃動身體而行[坐]於俗家間：應當學。
This means that one should keep one’s body straight. Sk 16, like Sk 4, does not apply when one is sitting in one’s residence in an inhabited area (§). 這意指應該保持身體挺直。《應學》十六與《應學》四一樣，不適用於坐在俗家間的住處裡（§）。
17 [18] 十七 [十八]
I will not go [sit] swinging my arms in inhabited areas: a training to be observed.
我將不晃動手臂而行[坐]於俗家間：應當學。
According to the Commentary, this means that one should keep one’s arms still, although as the Vinaya-mukha points out, there is nothing wrong in swinging one’s arms slightly to keep one’s balance as one walks. The non-offense clauses indicate that Sk 18, like Sk 4, does not apply when one is sitting in one’s residence in an inhabited area. 根據《義註》，這意指應該保持手臂靜止，但正如《戒律入口》所指出的，行走時為了保持平衡而輕微晃動手臂並無不妥。不犯條款表明，《應學》十八與《應學》四一樣，不適用於坐在俗家間的住處裡。
19 [20] 十九 [二十]
I will not go [sit] swinging my head in inhabited areas: a training to be observed.
我將不晃動頭部而行[坐]於俗家間：應當學。
This refers to swinging the head from side to side or letting it droop forward or back. Of course, there is no offense if one is dozing off, and like Sk 4, Sk 20 does not apply when one is sitting in one’s residence in an inhabited area. 這指的是頭部左右搖晃或向前或向後垂落。當然，如果是在打瞌睡則不犯戒，而且與《應學》四一樣，《應學》二十也不適用於坐在俗家間的住處裡。
21 [22] 二十一 [二十二]
I will not go [sit] with arms akimbo in inhabited areas: a training to be observed.
我將不雙手叉腰而行[坐]於俗家間：應當學。
Akimbo means with the hand on the hip. This rule, the Vibhaṅga says, forbids having one arm or both arms akimbo. Sk 22 does not apply when one is sitting in one’s residence in an inhabited area. 雙手叉腰指的是手叉腰。《經分別》說，這條戒條禁止單臂或雙臂叉腰。《應學》二十二不適用於坐在俗家間的住處裡。
23 [24] 二十三 [二十四]
I will not go [sit] with my head covered in inhabited areas: a training to be observed.
我將不覆頭而行[坐]於俗家間：應當學。
Covered here means covered with a robe, a scarf, or other similar piece of cloth. Sk 24 does not apply when one is sitting in one’s residence in an inhabited area. The allowance for “one who is ill” under both rules means that one may cover one’s head when the weather is unbearably cold or the sun unbearably hot. 覆蓋在此指的是用袈裟、圍巾或其他類似布料遮蓋。《應學》二四不適用於坐在俗家間的住處裡。兩條戒條中都有「生病的人」的開緣，這意味著在天氣難以忍受地寒冷或陽光難以忍受地炎熱時，可以遮蓋頭部。
25 二十五
I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.
我將不踮著腳尖或只用腳跟走路而行於俗家間：應當學。
This translation of the rule follows the Commentary. 本戒條的翻譯遵循《義註》。
26 二十六
I will not sit clasping the knees (§) in inhabited areas: a training to be observed.
我將不抱膝而坐（§）於俗家間：應當學。
This, the Vibhaṅga says, refers to sitting with one or both arms or hands hugging one or both knees; or with a strap or a strip of cloth around one or both knees and the torso (§). The bas-reliefs at Borobudur show royalty using this latter position as a way of keeping the body erect when tired or weak. 《經分別》說，這指的是一種坐姿，即一隻或兩隻手臂或手抱一隻或兩隻膝蓋；或者用帶子或布條纏繞一隻或兩隻膝蓋和軀幹（§）。婆羅浮屠的浮雕描繪了皇室成員在疲憊或虛弱時採用後一種姿勢來保持身體直立。
This rule does not apply when one is sitting in one’s residence in an inhabited area (§). 這條戒條不適用坐在俗家間的住處裡（§）。
* * *
In addition to the rules listed here, there are others in the Khandhakas concerning behavior in inhabited areas. These include: 除了這裡列出的戒條外，《犍度》裡還有其他關於在俗家間行為的戒條。這些包括：
A bhikkhu entering an inhabited area must wear all three of his basic set of robes unless— 比丘進入俗家間時，必須穿著全部的基本三衣，除非——
he is ill;
他生病；
there is sign of rain;
有下雨跡象；
his kaṭhina privileges are in effect;
他的功德衣方便利益仍然有效；
he is going to cross a river; or
他要過河；或者
he has a secure dwelling (or other hiding place, the Commentary says, such as a hollow in a tree or a rock) in which to place the robe he leaves behind (Mv.VIII.23.2-3).
他有一個安全的住所（或其他隱藏之處，《義註》說，例如樹洞或岩石中的洞穴），可以把他留下的袈裟放在那裡（《大品》.八.23.2-3）。
He should also wear his waistband. The bhikkhu who instigated this rule had the unforgettable experience of having his lower robe slip off in front of a group of people who thoroughly enjoyed the spectacle (Cv.V.29.1). 他也應該繫上腰帶。導致制定這條戒條的比丘曾有過一次難忘的經驗：他的下衣在眾人面前滑落，眾人看得津津有味（Cv.V.29.1）。
A bhikkhu entering an inhabited area, though, should not spread out his outer robe to sit on (Cv.VIII.4.3) and, unless he is ill, should not wear footwear—shoes, sandals, boots, etc.—(Mv.V.12) or use an umbrella or sunshade (Cv.V.23.3). The Commentary to the umbrella rule includes physical or mental discomfort under ill in this case, and says that one may also use the umbrella to protect one’s robes from the rain. 比丘進入俗家間時，不應鋪外衣而坐（《小品》.八.4.3），而且除非生病，否則不應穿鞋——鞋子、涼鞋、靴子等——（《大品》.五.12），也不應使用傘或遮陽傘（《小品》.五.23.3）。傘戒條的《義註》中將身體或精神上的不適歸類為「生病」之列，並指出也可以用傘保護袈裟免受雨淋。
Two: The 30 Dealing with Food 第二 三十條關於食物
27 二十七
I will receive almsfood appreciatively: a training to be observed.
我將恭敬地接受缽食：應當學。
This rule was formulated in response to an incident in which some group-of-six bhikkhus accepted almsfood unappreciatively, as if—to quote the Vibhaṅga—“they wanted to throw it away.” The Commentary explains appreciatively as “with mindfulness established.” One should also remind oneself of the trouble and expense the donors incurred in providing the food. 這條戒條是為應對一起事件而製定的，六群比丘接受布施食物時態度冷漠，彷彿——用《經分別》的話來說——「他們想把它丟掉」。《義註》解釋說，恭敬地是指「建立正念」。也應該提醒自己，布施者為了提供食物付出了多少心血和金錢。
28 二十八
I will receive almsfood with attention focused on the bowl: a training to be observed.
我將注意缽而接受缽食：應當學。
The purpose of this rule is to prevent one from looking at the donor’s face (see Cv.VIII.5.2) or gazing aimlessly in other directions while he/she is placing food in the bowl. However, one of the “duties to be observed on alms round,” (Cv.VIII.5) is that one should not stand too long or turn away too soon. This means that one should glance at what the donor has prepared to give, so that one will not stand waiting for more when the donor has finished giving, or turn away when he/she has more to give. 這條戒條的目的是為了防止盯著布施者的臉看（參見《小品》.八.5.2），或者在布施者往缽裡放食物時漫無目的地看向其他方向。然而，「托缽乞食時應遵守的儀法」（《小品》.八.5）之一是不要站太久，也不要轉身離開太早。這意味著應該瞥一眼布施者準備施捨的食物，這樣就不會在布施者施捨完畢後還站著等要更多，或者在布施者還有食物要施捨時轉身離開。
29 二十九
I will receive almsfood with bean curry in proper proportion: a training to be observed.
我將接受適當比例的豆咖哩缽食：應當學。
This rule refers specifically to eating habits at the time of the Buddha. Bean curry means dishes made with gram, pulses, vetch, etc., thick enough that they can be placed in the bowl by the hand. In proper proportion, according to the Commentary, means no more than one-quarter of the total food. The Vinaya-mukha tries to interpret this rule as covering curries and soups of all kinds, but the Vibhaṅga and commentaries state unequivocally that it covers only bean curries. Other gravies, soups, stews, and sauces are exempt. 這條戒條特指佛陀時代的飲食習慣。豆咖哩指的是用鷹嘴豆、豆類、野豌豆等製成的菜餚，濃稠到可以用手放入缽中。根據《義註》，適當比例是指不超過總食物量的四分之一。《戒律入口》試圖將這條戒條解釋為涵蓋所有種類的咖哩和湯，但《經分別》和註釋書明確指出，它只指豆咖哩。其他肉汁、湯、燉菜和醬汁均不在此列。
This rule probably refers to situations in which bhikkhus are offered food from a serving dish from which they help themselves—as was the custom when they were invited to homes in the Buddha’s time, and is still the custom in Sri Lanka and Burma—for the Vibhaṅga states that there is no offense in receiving more than the proper proportion if one is invited to accept more than that. There is also no offense in taking more than the proper proportion if one is ill, one is accepting it from relatives, one is accepting it for the sake of another, or one has obtained the food through one’s own resources. (This interpretation follows the Commentary. The K/Commentary, for some reason, maintains that these latter non-offense situations—accepting from one’s relatives, from people who have offered an invitation, for the sake of another, or from food obtained through one’s own resources—apply only to dishes that are not bean curries, but this interpretation does not fit with the Vibhaṅga.) 這條戒條可能指的是比丘們從盛放食物的盤子裡自行取用的情況——這在佛陀時代是比丘們受邀到家中的習俗，在斯里蘭卡和緬甸至今仍是這種習俗——因為《經分別》指出，如果被邀請接受超過適當比例的食物，那麼接受過此並無犯戒。如果生病了，或者接受的是親戚提供的，或者是為了他人而接受，又或者食物是透過自己的資源獲得的，那麼拿取超過適當比例也無犯戒。（這種解釋遵循《義註》。而 K/《義註》出於某種原因認為，後一種不犯的情況——接受從親戚提供的、從已提出邀請者、為了他人，或者食物是透過自己的資源獲得的——僅適用於非豆咖哩的菜餚，但這種解釋與《經分別》不符。）
30 三十
I will receive almsfood level with the edge (of the bowl): a training to be observed.
我將接受缽食，其高度與（缽）邊齊平：應當學。
Iron bowls in the past had a hoop approximately 1 cm. wide around the inside of the mouth. According to the Commentary, edge here means the bottom edge of this hoop. A bhikkhu is prohibited from accepting so much food that it would pile up above this level, although of course there is nothing against accepting less. 過去的鐵缽開口內壁有一圈大約1公分寬的環狀邊緣。根據《義註》，這裡的「邊緣」指的是這圈環狀邊緣的底部。比丘被禁止接受過多的食物，以致食物堆積超過這個高度，當然，接受較少的食物則沒有問題。
The Commentary contains a long discussion of what does and does not come under almsfood in this rule, and concludes that the term covers only staple and non-staple foods. Thus if one receives a sweet, the “tail” of whose leaf-wrapper extends above the edge of the bowl (such sweets are still common in Asia today), it would not count as an infraction of this rule. The same holds true if one receives foods that do not fill the bowl but extend above the edge—such as a length of sugar cane—or if the donor places on top of one’s bowl another vessel containing food, such as a box of sweets or a bag of fruit. 《義註》中詳細討論了這條戒條中哪些屬於缽食，哪些不屬於，並得出結論：缽食僅涵蓋主食和副食。因此，如果收到一塊甜點，其葉子包裹的「尾巴」超出缽的邊緣（這種甜點在當今亞洲仍然很常見），則不視為違反此戒條。同樣，如果收到未裝滿缽但超出缽的邊緣的食物——例如一段甘蔗——或者布施者在缽上放置另一個裝有食物的容器，例如一盒甜點或一袋水果，也不算違反此戒條。
The Vinaya-mukha, in discussing this rule, makes the following point: “In terms of present-day customs, receiving a lot of food in a way that demonstrates greed is unacceptable. There is nothing wrong, however, in receiving a lot in a way that demonstrates compassion. For instance, when a newly-ordained bhikkhu goes to receive alms at his family home, if he accepts only one bowlful, not everyone will have a chance to put food in his bowl. If they take his bowl and pour out the contents (into a basin), and he then continues accepting food until everyone has had a chance, this is no breach of manners, and no one would criticize him as greedy.” Because this is an instance of breaking the rule not out of disrespect, it would incur no offense; the same observation can be applied to similar situations as well. 《戒律入口》在討論這條戒條時，提出了以下觀點：「就現代習俗而言，以貪婪的方式接受大量食物是不可接受的。然而，以慈悲的方式接受大量食物則並無不妥。例如，一位新受戒的比丘回到家中托缽乞食，如果他只接受一缽，就無法讓每個人都有機會往他的缽裡放食物。如果他們拿走他的缽，把裡面的食物倒進盆裡，然後他繼續接受食物，直到每個人都有機會，這並不算失禮，也沒有人會批評他貪婪。」因為這是一個違反戒條但並非出於不敬的例子，所以不會犯戒；同樣的道理也適用於其他類似情況。
31 三十一
I will eat almsfood appreciatively: a training to be observed.
我將恭敬地食用缽食：應當學。
According to the Vinaya-mukha, this rule forbids doing other things—such as reading—while eating one’s food. The Recollection at the Moment of Using One’s Requisites requires that one reflect that one is eating “not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival and continuance of this body, for ending its afflictions, for the support of the celibate life, (thinking) ‘I will destroy old feelings [of hunger] without creating new feelings [from overeating]: Thus will I maintain myself, be blameless, and live in comfort.’” One should also remind oneself of the effort and expense the donors went to in providing the meal. 根據《戒律入口》，這條戒條禁止在進食時做其他事情，例如閱讀。在「使用必需品時的省思」中，需要反思自己在進食「並非為了玩樂、沉醉、增肥或美化身體，而僅僅是為了維持身體的生存和延續，為了消除痛苦，為了支持梵行生活，（心想）『我將消除舊的[飢餓]感受，而不產生新的[暴飲暴食]感受：如此我才能保持自我，無咎，安住。』」還應該提醒自己施主為提供這頓飯所付出的努力和費用。
32 三十二
I will eat almsfood with attention focused on the bowl: a training to be observed.
我將注意缽而食用缽食：應當學。
The purpose of this rule is to prevent one from gazing aimlessly about while eating. The Vinaya-mukha notes, though, “To look elsewhere in ways related to one’s eating—e.g., looking with the thought of providing a nearby bhikkhu with whatever he is lacking—is not prohibited.” (See Sk 38, below.) 這條戒條的目的是為了防止人們在進食時漫無目的地四處張望。《戒律入口》指出：「若以與進食相關的方式看向別處——例如，想著如何給予附近的比丘所缺乏的東西而看——則並不禁止。」（見下文《應學》三八。）

(未完待續)