应学

CHAPTER TEN 第十章
Sekhiya 应学
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. 这个术语的意思是「应当学」。此类别共有75条学处，依主题分为四类：在俗家间的穿著和行为的礼仪；接受和食用钵食的礼仪；讲授佛法的礼仪；以及小便、大便和吐痰的礼仪。
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.) 这些戒条本身并没有直接规定惩罚，只是仅仅说：「（这是）应当学。」然而，《经分别》指出，出于不敬而违反任何这些戒条都会犯《突吉罗》。每条戒条的不犯条款都明确规定，无意、不经思考或不知情地违反戒条，或在危险情况下或（大多数情况下）生病时违反戒条，都不会受到惩罚。（缅甸版的《圣典》中没有关于危险情况的豁免条款。）
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. 《义注》补充道，此处的「不知情地」并非指不知道戒条。它指出，对于一位新比丘而言，若不努力去知道戒条，则构成不敬。因此，此处的「不知情地」指的是不知到已出现违反戒条的情况。例如，若不知晓自己的袈裟歪斜，则不算违反相关戒条。
One: The 26 Dealing with Proper Behavior 第一 二十六条关于适当行为
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. 《圣典》中记载了几个比丘的行为如何使他人对佛法产生兴趣的故事。其中最著名的例子是舍利弗尊者与阿说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.
「当时，游方者删若与一大群游方者——共250人——住在王舍城。当时，舍利弗和目犍连随删若修习梵行。他们约定：谁先证得不死，就通知对方。
“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?”’
「时，阿说示尊者在清晨穿戴整齐，带著钵和（外）衣，进入王舍城托钵乞食：他进入离开，前瞻后顾，（手臂）伸展都行止优雅；目光低垂，一举一动都堪称完美。游方者舍利弗见阿说示尊者在王舍城托钵乞食，优雅……目光低垂，一举一动都堪称完美。见到他，他心中想道：『这世间是阿罗汉、阿罗道具足的比丘中，此人即其中一人。若我上前问他：「朋友，你依谁而出家？你的老师是谁？你好乐谁的法？」会如何』
“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
「但游方者舍利弗心中想：『现在不是问他的时候。他已进入民家，正要去托钵乞食。如果我跟随这位比丘，（了解）那些寻求者所找到之道，会如何呢？』」——《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. 即使以下戒条涉及的是小事，比丘也应该提醒自己，他行为中的一些小细节往往能决定是激发还是扼杀他人对佛法的兴趣。
1 [2] 一 [二]
I will wear the lower robe [upper robe] wrapped around (me): a training to be observed.
我将身披下衣[上衣]：应当学。
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. 身披下衣是将上边缘环绕腰部，遮住肚脐，下边缘遮住膝盖骨，此称为遮盖「三轮」。《义注》中说，站立时，下边缘不应超过膝盖以下八指宽，但如果小腿畸形，可以遮盖得更宽。
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，根据《经分别》，意指将上边缘的两端彼此对齐，下边缘的两端也一样。但是，上衣的下边缘不必与下衣的下边缘齐平。考虑到佛陀时代的上衣尺寸，它不会垂到那么低的位置。
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. 故意将任一件袈裟垂于身前或身后均违反了这些戒条。《义注》指出，这些戒条的目的是防止比丘以当时在家人的各种方式穿著袈裟，例如，将「打一百个褶」、绑起来，或塞在两腿之间。它也指出，由于这些戒条不像接下来的戒条那样附加「俗家间」的措辞限定，因此在寺院和林野也应遵守。然而，林野行仪（《小品》.八.6.2-3）明确表明，比丘在林野中无需身披上衣；蒸汽(桑拿)浴室的行仪（《小品》.八.8.2）似乎也表明，比丘在往返桑拿房的途中，穿下衣时只要遮盖住前后私处，不必遮盖三轮。
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. 从实际角度来说，如果在高高的梯子上或树上工作——无论是在村庄、寺庙还是林野——明智之举是出于礼貌，将下衣塞到两腿之间。
3 [4] 三 [四]
I will go [sit] well-covered in inhabited areas: a training to be observed.
我将善披覆而行[坐]于俗家间：应当学。
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. 《经分别》在本戒条及以下任何一条戒条中均未对「俗家」进行定义。因此，该术语的含义可能与《应悔过》一中的含义相同：即在家人的家中，或村庄、城市或城镇的街道和小巷。然而，这并不包括位于俗家区域的寺院，因为客住比丘的行仪（《小品》.八.1.2）表明，在《圣典》编纂之时，比丘在寺院内无需穿著上衣。但如今，许多位于俗家区域的寺院要求与其同住的比丘们在离开个人住所但仍在寺院范围内时，遵守其中许多戒条。
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，根据《义注》，意指不露出胸部和膝盖。上衣的上缘应围绕颈部，下缘应遮住手腕。如上所述，下衣的下缘应遮住膝盖。坐著时，只露出头部、双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. 《应学》四在此增加了一条不犯条款：如果在自己的住所内（§）坐著时没有「善披覆」并不犯戒。根据《戒律入口》的解释，这指的是在在家人的家中过夜时，在自己的房间里；但如果在房间外，则应遵守此戒条。
5 [6] 五 [六]
I will go [sit] well-restrained in inhabited areas: a training to be observed.
我将善摄护而行[坐]于俗家间：应当学。
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. 善摄护，根据《经分别》，意指不玩弄手脚。这包括跳舞、掰手指关节、摆动手指或脚趾等行为。
7 [8] 七 [八]
I will go [sit] with eyes lowered in inhabited areas: a training to be observed.
我将垂目而行[坐]于俗家间：应当学。
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. 《经分别》说，比丘应将目光向下，看向前方一犁长的距离的地面——根据《义注》，这相当于两公尺。它补充说，这条戒条的目的是为了防止比丘在行走时漫无目的地四处张望。然而，有理由时抬头看也无妨。《义注》中举例说，停下来抬头看看是否有靠近的马匹或大象的危险。一个更现代的例子是，过马路前先查看交通状况。
9 [10] 九 [十]
I will not go [sit] with robes hitched up in inhabited areas: a training to be observed.
我将不撩起袈裟而行[坐]于俗家间：应当学。
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 (§). 根据《经分别》，撩起袈裟是指提起袈裟，露出身体的一侧或两侧。此处的《应学》十，如同《应学》四一样，不适用于在俗家间（§）的住所内坐著的情况。
11 [12] 十一 [十二]
I will not go [sit] laughing loudly in inhabited areas: a training to be observed.
我将不放声大笑而行[坐]于俗家间：应当学。
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. 根据《经分别》，若有什么消遣的理由，只应微笑即可。它也指出，生病或有危险时，放声大笑并无不妥。泰国版巴利《圣典》的编者质疑这些例外情况，认为在上述两种情况下，都没有理由放声大笑，但这种反对意见显示出缺乏想像力。
13 [14] 十三 [十四]
I will go [sit] (speaking) with a lowered voice in inhabited areas: a training to be observed.
我将放低声音（说话）而行[坐]于俗家间：应当学。
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. 《义注》对放低声音的定义如下：三位比丘坐成一列，间隔三公尺。第一位比丘说话。第二位比丘能听到他的声音，并且清楚地听清了他在说什么。第三位比丘听见他的声音，但听不清楚他在说什么。它认为，如果第三位比丘能听清楚他在说什么，那么第一位比丘说话的声音就太大了。然而，正如《戒律入口》所指出的，当对著一群人说话时，只要不喊叫，提高音量并没有错。而且，正如不犯条款所示，如果存在危险——例如，有人即将坠落悬崖或被车撞——喊叫也没有错。如果听者部份耳聋，喊叫似乎也没有犯戒。
15 [16] 十五 [十六]
I will not go [sit] swinging my body in inhabited areas: a training to be observed.
我将不晃动身体而行[坐]于俗家间：应当学。
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 (§). 这意指应该保持身体挺直。《应学》十六与《应学》四一样，不适用于坐在俗家间的住处里（§）。
17 [18] 十七 [十八]
I will not go [sit] swinging my arms in inhabited areas: a training to be observed.
我将不晃动手臂而行[坐]于俗家间：应当学。
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. 根据《义注》，这意指应该保持手臂静止，但正如《戒律入口》所指出的，行走时为了保持平衡而轻微晃动手臂并无不妥。不犯条款表明，《应学》十八与《应学》四一样，不适用于坐在俗家间的住处里。
19 [20] 十九 [二十]
I will not go [sit] swinging my head in inhabited areas: a training to be observed.
我将不晃动头部而行[坐]于俗家间：应当学。
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. 这指的是头部左右摇晃或向前或向后垂落。当然，如果是在打瞌睡则不犯戒，而且与《应学》四一样，《应学》二十也不适用于坐在俗家间的住处里。
21 [22] 二十一 [二十二]
I will not go [sit] with arms akimbo in inhabited areas: a training to be observed.
我将不双手叉腰而行[坐]于俗家间：应当学。
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. 双手叉腰指的是手叉腰。《经分别》说，这条戒条禁止单臂或双臂叉腰。《应学》二十二不适用于坐在俗家间的住处里。
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.
我将不覆头而行[坐]于俗家间：应当学。
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. 覆盖在此指的是用袈裟、围巾或其他类似布料遮盖。《应学》二四不适用于坐在俗家间的住处里。两条戒条中都有「生病的人」的开缘，这意味著在天气难以忍受地寒冷或阳光难以忍受地炎热时，可以遮盖头部。
25 二十五
I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.
我将不踮著脚尖或只用脚跟走路而行于俗家间：应当学。
This translation of the rule follows the Commentary. 本戒条的翻译遵循《义注》。
26 二十六
I will not sit clasping the knees (§) in inhabited areas: a training to be observed.
我将不抱膝而坐（§）于俗家间：应当学。
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. 《经分别》说，这指的是一种坐姿，即一只或两只手臂或手抱一只或两只膝盖；或者用带子或布条缠绕一只或两只膝盖和躯干（§）。婆罗浮屠的浮雕描绘了皇室成员在疲惫或虚弱时采用后一种姿势来保持身体直立。
This rule does not apply when one is sitting in one’s residence in an inhabited area (§). 这条戒条不适用坐在俗家间的住处里（§）。
* * *
In addition to the rules listed here, there are others in the Khandhakas concerning behavior in inhabited areas. These include: 除了这里列出的戒条外，《犍度》里还有其他关于在俗家间行为的戒条。这些包括：
A bhikkhu entering an inhabited area must wear all three of his basic set of robes unless— 比丘进入俗家间时，必须穿著全部的基本三衣，除非——
he is ill;
他生病；
there is sign of rain;
有下雨迹象；
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
他要过河；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).
他有一个安全的住所（或其他隐藏之处，《义注》说，例如树洞或岩石中的洞穴），可以把他留下的袈裟放在那里（《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). 他也应该系上腰带。导致制定这条戒条的比丘曾有过一次难忘的经验：他的下衣在众人面前滑落，众人看得津津有味（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. 比丘进入俗家间时，不应铺外衣而坐（《小品》.八.4.3），而且除非生病，否则不应穿鞋——鞋子、凉鞋、靴子等——（《大品》.五.12），也不应使用伞或遮阳伞（《小品》.五.23.3）。伞戒条的《义注》中将身体或精神上的不适归类为「生病」之列，并指出也可以用伞保护袈裟免受雨淋。
Two: The 30 Dealing with Food 第二 三十条关于食物
27 二十七
I will receive almsfood appreciatively: a training to be observed.
我将恭敬地接受钵食：应当学。
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. 这条戒条是为应对一起事件而制定的，六群比丘接受布施食物时态度冷漠，仿佛——用《经分别》的话来说——「他们想把它丢掉」。《义注》解释说，恭敬地是指「建立正念」。也应该提醒自己，布施者为了提供食物付出了多少心血和金钱。
28 二十八
I will receive almsfood with attention focused on the bowl: a training to be observed.
我将注意钵而接受钵食：应当学。
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. 这条戒条的目的是为了防止盯著布施者的脸看（参见《小品》.八.5.2），或者在布施者往钵里放食物时漫无目的地看向其他方向。然而，「托钵乞食时应遵守的仪法」（《小品》.八.5）之一是不要站太久，也不要转身离开太早。这意味著应该瞥一眼布施者准备施舍的食物，这样就不会在布施者施舍完毕后还站著等要更多，或者在布施者还有食物要施舍时转身离开。
29 二十九
I will receive almsfood with bean curry in proper proportion: a training to be observed.
我将接受适当比例的豆咖哩钵食：应当学。
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. 这条戒条特指佛陀时代的饮食习惯。豆咖哩指的是用鹰嘴豆、豆类、野豌豆等制成的菜肴，浓稠到可以用手放入钵中。根据《义注》，适当比例是指不超过总食物量的四分之一。《戒律入口》试图将这条戒条解释为涵盖所有种类的咖哩和汤，但《经分别》和注释书明确指出，它只指豆咖哩。其他肉汁、汤、炖菜和酱汁均不在此列。
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.) 这条戒条可能指的是比丘们从盛放食物的盘子里自行取用的情况——这在佛陀时代是比丘们受邀到家中的习俗，在斯里兰卡和缅甸至今仍是这种习俗——因为《经分别》指出，如果被邀请接受超过适当比例的食物，那么接受过此并无犯戒。如果生病了，或者接受的是亲戚提供的，或者是为了他人而接受，又或者食物是透过自己的资源获得的，那么拿取超过适当比例也无犯戒。（这种解释遵循《义注》。而 K/《义注》出于某种原因认为，后一种不犯的情况——接受从亲戚提供的、从已提出邀请者、为了他人，或者食物是透过自己的资源获得的——仅适用于非豆咖哩的菜肴，但这种解释与《经分别》不符。）
30 三十
I will receive almsfood level with the edge (of the bowl): a training to be observed.
我将接受钵食，其高度与（钵）边齐平：应当学。
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. 过去的铁钵开口内壁有一圈大约1公分宽的环状边缘。根据《义注》，这里的「边缘」指的是这圈环状边缘的底部。比丘被禁止接受过多的食物，以致食物堆积超过这个高度，当然，接受较少的食物则没有问题。
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. 《义注》中详细讨论了这条戒条中哪些属于钵食，哪些不属于，并得出结论：钵食仅涵盖主食和副食。因此，如果收到一块甜点，其叶子包裹的「尾巴」超出钵的边缘（这种甜点在当今亚洲仍然很常见），则不视为违反此戒条。同样，如果收到未装满钵但超出钵的边缘的食物——例如一段甘蔗——或者布施者在钵上放置另一个装有食物的容器，例如一盒甜点或一袋水果，也不算违反此戒条。
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》在讨论这条戒条时，提出了以下观点：「就现代习俗而言，以贪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则并无不妥。例如，一位新受戒的比丘回到家中托钵乞食，如果他只接受一钵，就无法让每个人都有机会往他的钵里放食物。如果他们拿走他的钵，把里面的食物倒进盆里，然后他继续接受食物，直到每个人都有机会，这并不算失礼，也没有人会批评他贪婪。」因为这是一个违反戒条但并非出于不敬的例子，所以不会犯戒；同样的道理也适用于其他类似情况。
31 三十一
I will eat almsfood appreciatively: a training to be observed.
我将恭敬地食用钵食：应当学。
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. 根据《戒律入口》，这条戒条禁止在进食时做其他事情，例如阅读。在「使用必需品时的省思」中，需要反思自己在进食「并非为了玩乐、沉醉、增肥或美化身体，而仅仅是为了维持身体的生存和延续，为了消除痛苦，为了支持梵行生活，（心想）『我将消除旧的[饥饿]感受，而不产生新的[暴饮暴食]感受：如此我才能保持自我，无咎，安住。』」还应该提醒自己施主为提供这顿饭所付出的努力和费用。
32 三十二
I will eat almsfood with attention focused on the bowl: a training to be observed.
我将注意钵而食用钵食：应当学。
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.) 这条戒条的目的是为了防止人们在进食时漫无目的地四处张望。《戒律入口》指出：「若以与进食相关的方式看向别处——例如，想著如何给予附近的比丘所缺乏的东西而看——则并不禁止。」（见下文《应学》三八。）

(未完待续)