附录

CHAPTER TWELVE

 第十二章
Appendices 附录

I. Controversial points: Dawn and dawnrise

 一、争议点：明相及明相出
In a number of rules where the boundary between two days is the line between an offense and a non-offense, the Vibhaṅga in some cases defines that boundary as dawn (aruṇa) and in others as dawnrise (aruṇuggamana). Dawnrise is the boundary for NP 1, 3, 21, 24, & 29; and for Pc 37 & 85. In the case of the NP rules, an item kept until dawnrise after the allowed number of days has to be forfeited. In the case of the Pc rules, dawnrise marks the end of the “wrong time” and the beginning of the “right time” for the activities discussed in those rules. The boundary for Pc 5 & 49, however, is dawn. If, under the situations covered by these rules, one gets up or leaves before dawn (purāruṇā), the night ending in that dawn doesn’t count toward the offense. The Vibhaṅga to NP 2 refers to both dawn and dawnrise in analyzing the offense under that rule: As with the other NP rules, a robe kept until dawnrise is to be forfeited. If, however, the robe is abandoned, etc., anto aruṇe—which can either mean “before dawn” (just as anto pātarāse means “before the morning meal”) or “during dawn” (just as anto māse under NP 3 means “within the month”)—there is no offense. 在一些戒条中，两日之间的界限是区分犯戒与不犯戒的分界线，《经分别》有时将该界限定义为明相（黎明）（aruṇa），有时定义为明相出（黎明升起）（aruṇuggamana）。明相出（黎明升起）是《舍堕》一、三、二一、二四和二九；以及《波逸提》三七和八五的界限。在《舍堕》戒条中，物品若在允许的天数之后仍保留至明相出（黎明升起），则必须舍出。在《波逸提》戒条中，明相出（黎明升起）标志著这些戒条中所讨论活动的「非时（错误时间）」的结束和「时（正确时间）」的开始。然而，《波逸提》五和四九 的界限是明相（黎明）。如果在这些戒条涵盖的情况下，在明相（黎明）之前（purāruṇā）起床或离开，则在该明相（黎明）结束的夜晚不计入犯戒。《舍堕》二的《经分别》在分析该戒条下的违犯时，同时提及了明相（黎明）和明相出（黎明升起）：与其他《舍堕》戒条一样，保留至明相出（黎明升起）的袈裟应被舍出。然而，如果袈裟被放弃等等，在 anto aruṇe （既可指「明相（黎明）之前」，如同 anto pātarāse 指「早上餐食之前」，也可指「明相（黎明）时分」，如同《舍堕》三中的 anto māse 指「当月之内」），则不构成犯戒。
The Vibhaṅga treats these various terms casually, offering no definition of when dawn and dawnrise take place, or of how the two are related. The Commentary and Sub-commentary also treat them casually, passing over the terms as “obvious.” 《经分别》对这些用语的处理方式十分随意，既没有定义明相（黎明）和明相出（黎明升起）的时间，也没有解释二者之间的关系。《义注》和《复注》也同样如此，将这些术语视为「显而易见」而略过。
In later centuries, however, there was an effort to make these terms more precise. The Khuddakasikkhā—a Vinaya manual written by Ven. Dhammasiri, a Sinhalese monk, in the 11th or 12th century—states that the sky lightens in four stages before sunrise (measuring in Sinhalese hours, of which there are 60 in one period of day and night): a slight reddening 4 Sinhalese hours (= 1 hour and 36 minutes) before sunrise; a slight whitening 3 Sinhalese hours (= 1 hour and 12 minutes) before sunrise; a second reddening 2 Sinhalese hours (= 48 minutes) before sunrise; and a second whitening 1 Sinhalese hour (= 24 minutes) before sunrise. 然而，在之后几个世纪里，人们努力使这些术语更加精确。《Khuddakasikkhā》——一部由僧伽罗比丘 Dhammasiri 尊者于11或12世纪撰写的律藏手册——指出，日出前天空会经历四阶段的变亮（以僧伽罗时为单位，一日一夜共有 60 个僧伽罗时）：日出前4个僧伽罗时（= 1小时36分钟）略微泛红；日出前3个僧伽罗时（= 1小时12分钟）略微泛白；日出前2个僧伽罗时（= 48分钟）再次泛红；日出前1个僧伽罗时（= 24分钟）再次泛白。
Some Communities in Burma, Sri Lanka, and Thailand follow this analysis, differing among themselves only as to which of the four stages constitutes dawnrise. Some count the first reddening, when aside from the faint light on the horizon, the sky is still dark. However, as mentioned in the discussion under NP 1, a sub-commentary entitled the Vinayālaṅkāra counts the last whitening, and there is good Canonical reason to follow its definition. 缅甸、斯里兰卡和泰国的一些僧团遵循这种分析，彼此之间的差异仅在于对四个阶段中哪一个才算明相出（黎明升起）。有些采取最初泛红，此时除了地平线上微弱的光线外，天空仍然漆黑一片。然而，正如《舍堕》一下的讨论中所述，名为《Vinayālaṅkāra》的子注释采取最后泛白，而且遵循其定义也有充分的《圣典》依据。
Pc 37 & 38, taken together, require that a bhikkhu not accept alms before dawn. If he did go for alms before dawn, he would not be able to eat any of the food he accepted at that time, as Pc 37 forbids him from eating before dawnrise, and Pc 38 forbids him from eating food received on a previous day. A passage in MN 66 states specifically that once the rules were established, one of their benefits was that they prevented bhikkhus from going for alms in the dark. This suggests that in the time of the Canon, the first faint light on the horizon did not count as dawnrise. The passage runs as follows: 《波逸提》三七和三八合在一起，规定比丘不得在明相（黎明）前托钵。如果他真的在明相（黎明）前托钵，就不能食用当时所接受的任何食物，因为《波逸提》三七禁止他在明相出（黎明升起）前进食，而《波逸提》三八禁止他食用前一天所接受的食物。《中部》66经中有一段经文明确指出，这些戒条确立之后，其益处之一便是防止比丘在黑暗中托钵。这表明，在《圣典》所在的时期，地平线上的第一道微光并不被算是明相出（黎明升起）。该段经文如下：
“[Ven. Udāyin—apparently the good Udāyin, not the lax Udāyin of the first five saṅghādisesas—is addressing the Buddha:] ‘It used to be, venerable sir, that we ate in the evening, in the morning, and in the wrong time [the afternoon]. Then there was the time when the Blessed One addressed the bhikkhus, saying, “Bhikkhus, please discontinue that daytime meal at the wrong time.” For just a day I was upset, for just a day I was sad, [thinking,] “The exquisite staple and non-staple foods that faithful householders give us during the day at the wrong time: The Blessed One has us abandon them! The Sugata has us relinquish them!” But, considering our love & respect & shame & compunction around the Blessed One, we abandoned that daytime meal at the wrong time and ate (only) in the evening and in the morning.
「[优陀夷尊者——显然是那位良好的优陀夷，而非前五《僧残》那位放荡不羁的优陀夷——正在对佛陀说：]『大德，过去我们晚上、早上，甚至在非时（下午）进食。后来世尊对比丘们说：『比丘们，请停止在非时的日间餐食。』我只难过了一天，我只伤心了一天，[心想：]『那些有敬信的居士们在日间非时给我们提供的精致主食和副食：世尊让我们放弃它们！善逝让我们舍弃它们！』「但是，考虑到我们对世尊的爱戴、尊敬、惭和愧，我们舍弃在非时的日间餐食，只在晚上和早上进食。
“‘Then there was the time when the Blessed One addressed the bhikkhus, saying, “Bhikkhus, please discontinue that evening meal at the wrong time.” For just a day I was upset, for just a day I was sad, [thinking,] “The more exquisitely prepared of our two meals: Even that the Blessed One has us abandon! Even that the Sugata has us relinquish!” It has happened, venerable sir, that a man—obtaining some soup during the day—has told his wife, “Put this aside and we’ll all eat it together in the evening.” [Almost] all food preparation is done at night, venerable sir, and almost none during the day. But, considering our love & respect & shame & compunction around the Blessed One, we abandoned that evening meal.
「『然后，有一次，世尊对比丘们说：『比丘们，请停止在非时的晚上餐食。』我只难过了一天，我只伤心了一天，[心想：]『我们两餐中较精心准备的餐食，世尊竟让我们放弃！善逝竟让我们舍弃！』大德，曾有这样的事：有男人白天获得了些汤，便对妻子说：『先放一放，我们晚上一起吃。』大德，[几乎]所有的食物都是在晚上准备的，白天几乎没有。但是，考虑到我们对世尊的爱戴、尊敬、惭和愧，我们舍弃晚上的餐食。
“‘It has happened that bhikkhus going for alms in the pitch black of night have walked into a waste-water hole, fallen into a cesspit, stumbled over a thorny hedge, stumbled over a sleeping cow. They have encountered young hooligans on the way to or from a crime. They have been propositioned by women. Once I went for alms in the pitch black of night. A woman washing a pot saw me by a lightning flash and, on seeing me, screamed out: “I’m done for! A demon is after me!”
「『比丘们在漆黑的夜晚托钵时，曾误入废水坑，跌入粪池，被带刺的树篱绊倒，被睡著的牛绊倒。他们曾经遇过正在前往或离开犯罪现场的年轻流氓。他们还曾被女人提议发生性关系。有一次，我在漆黑的夜晚去托钵。一道闪电划过，一个正在洗锅子的女人看见了我，惊叫道：「我完了！有恶魔在追我！」
“‘When this was said, I said to her, “I’m no demon, sister. I’m a bhikkhu waiting for alms.”
「『听到这话，我对她说：「姐妹，我不是魔鬼，我是个站著乞食的比丘。」
“‘“Well then you’re a bhikkhu whose mommy’s dead and daddy’s dead. It would be better for you, bhikkhu, that your belly be slit open with a sharp butcher’s knife than this prowling around for alms for your belly’s sake in the pitch black of night!”
「愿你是个父母双亡的比丘。比丘，被用锋利的屠刀剖开肚子，也比在漆黑的夜晚四处乞讨只为了填饱肚子来得好！”
“‘On recollecting this, venerable sir, the thought occurred to me: “So many painful things has the Blessed One taken away from us! So many pleasant things has he brought us! So many unskillful qualities has the Blessed One taken away from us! So many skillful qualities has he brought us!”’”
「『大德，回想起此事，我心中想到：「世尊为我们除去了那么多痛苦！为我们带来了那么多快乐！世尊为我们除去了那么多不善法！为我们带来了那么多善法！』」
This shows clearly that once the rules were in effect, bhikkhus were saved from the dangers of going for alms in the dark. It further suggests that dawnrise can be no earlier than the point recognized by the Vinayālaṅkāra. 这清楚地表明，一旦这些戒条生效，比丘们便免于在黑暗中托钵乞食的危险。这也进一步表明，明相出（黎明升起）不可能早于《Vinayālaṅkāra》所认定的时间。
As noted under NP 1, the Vinayālaṅkāra’s definition of dawnrise corresponds in modern terminology to the onset of civil twilight. Although the Khuddakasikkhā states that this period of whitening occurs 24 minutes prior to sunrise, this figure would apply only to locations that, like Sri Lanka, lie near the equator. At other latitudes, the length of time from the onset of civil twilight to sunrise would vary widely according to season, with the variations most extreme at higher latitudes. 如《舍堕》一所述，《Vinayālaṅkāra》中对明相出（黎明升起）的定义，用现代术语来说，对应于民用曙暮光的开始。虽然《Khuddakasikkhā》指出，这段泛白出现的时间发生在日出前24分钟，但这个数字只适用于像斯里兰卡这样位于赤道附近的地点。在其他纬度，从民用曙暮光开始到日出的时间长短会因季节而异，纬度越高，这种差异越显著。
This leaves the question of how dawnrise is related to dawn. As mentioned above, anto aruṇe under NP 2 can mean either “during dawn” or “before dawn.” The Vinayālaṅkāra defines this term as “before dawn-rising” (aruṇodayato puretaram’eva); another sub-commentary, the Namakkāra, in turn defines aruṇodayato as equivalent to aruṇuggamana, or dawnrise. 这就引出了一个问题：明相出（黎明升起）与明相（黎明）之间究竟有何关联？如上所述，《舍堕》二下的 anto aruṇe 既可以指「明相（黎明）时分」，也可以指「明相（黎明）之前」。《Vinayālaṅkāra》将此术语定义为「明相（黎明）升起之前」（aruṇodayato puretaram’eva）；而另一部子注释《Namakkāra》又定义 aruṇodayato 等同于 aruṇuggamana，即明相出（黎明升起）。
Some scholars, opting to translate anto aruṇe as “within dawn” or “during dawn,” have cited these passages to assert that dawn is a period of time preceding and ending with dawnrise. 一些学者选择将 anto aruṇe 翻译为「在明相（黎明）之内」或「在明相（黎明）期间」，并引用这些段落来断言明相（黎明）是明相出（黎明升起）之前到结束的一个时段。
This assertion, however, is dubious on several grounds. One obvious objection is that if the Vinayālaṅkāra had meant to define dawn as a distinct period of time, it would have mentioned not only the point at which dawn ends—at dawnrise—but also the point at which it begins. But it doesn’t. In fact, unless we assume that dawnrise is actually the beginning of dawn and not its end, none of the texts define a beginning for dawn. This leads to a severe practical problem, in that it would leave Pc 5 and Pc 49 with no clear line to define how to avoid an offense under those rules, where the beginning of dawn is the end of the non-offense period. If the compilers of the Vibhaṅga to those rules had meant to draw the line dividing an offense from a non-offense following a standard different from that in all the other rules in the Pāṭimokkha where the line between the end of night and the beginning of day is also relevant, they would have offered clear definitions to distinguish one standard from the other. But they don’t. This indicates that the assumption of a separate “dawn” preceding “dawnrise” must be mistaken. 然而，这种说法在几个方面都值得怀疑。一个显而易见的反对意见是，如果《Vinayālaṅkāra》意在将明相（黎明）定义为一个独立的时间段，那么它不仅会提及明相（黎明）结束的时刻——即明相出（黎明升起）——还会提及明相（黎明）开始的时刻。但事实并非如此。实际上，除非我们假定明相出（黎明升起）实际上是明相（黎明）的开始而非结束，否则没有任何文献定义明相（黎明）的开始。这导致了一个严重的实际问题，即《波逸提》五和《波逸提》四九将无法明确界定如何在这些戒条下避免犯戒，因为在这些戒条中，明相（黎明）的开始即为不犯期间的结束。如果那些戒条的《经分别》编纂者意图以不同于《波罗提木叉》其他戒条的标准来划分犯戒与不犯，而《波罗提木叉》中其他戒条夜晚结束和白昼开始之间的分界线也具有相关性，那么他们理应提供清晰的定义来区分不同的标准。但他们并没有这么做。这表明，认为有一个单独的「明相（黎明）」先于「明相出（黎明升起）」的假设必然是错误的。
A reading more consistent with the Canon’s casual treatment of the issue of dawn would be to translate anto aruṇe as “before dawn,” and to interpret dawnrise (aruṇuggamana) as the beginning of dawn, and not as its end. In other words, in all the rules where the line dividing the end of night from the beginning of day is the line between an offense and a non-offense, that line is marked by the onset of civil twilight, regardless of whether the Vibhaṅga refers to the period immediately preceding it as anto aruṇe or purāruṇā. 更符合《圣典》对明相（黎明）问题的随意处理方式的解读，是将 anto aruṇe 译为「明相（黎明）之前」，并将明相出（黎明升起）（aruṇuggamana）解释为明相（黎明）的开始，而非结束。换言之，在所有以昼夜交替为界线，作为犯戒与不犯界线的戒条中，这条界线都以民用曙暮光的开始为标志，无论《经分别》将紧接著其之前的期间称为 anto aruṇe 还是 purāruṇā。
This reading is also consistent with all the other uses of dawn and dawnrise in the Commentary and Sub-commentary. 这种解读也与《义注》和《复注》中所有其他关于明相（黎明）和明相出（黎明升起）的用法一致。
* * *
II. Controversial points: Sugata measures 二、争议点：善逝计量单位
The Commentary to Sg 6 states that the Buddha’s cubit—the distance from his bent elbow to the tips of his fingers—was three times that of a normal man. This puts all the sugata measures—based on the Buddha’s cubit, handspan, and breadth of his fingers—at three times normal length and makes the Buddha freakishly tall. 《僧残》六的《义注》指出，佛陀的肘长（即从弯曲的手肘到指尖的距离）是常人的三倍。这使得所有以佛陀肘长、手掌宽度和手指宽度为基础的善逝计量单位都达到了常人的三倍，也使得佛陀显得异常高大。
How the Commentary arrived at this figure is hard to say, for the Vinaya-mukha cites several passages from the Canon showing that the Buddha, though tall, was not abnormally so. The most telling passage is the one from DN 2, in which King Ajātasattu visits the Buddha while the latter is sitting in an assembly of bhikkhus, and the king is unable to identify which member of the assembly the Buddha is. This, of course, is meant to indicate the king’s spiritual blindness, but if the Buddha had been remarkably tall it would have been part of his general reputation, and the king would not have had to ask. 《义注》是如何得出这个数字的，很难说，因为《戒律入口》从《圣典》中引用了多段经文，表明佛陀虽然身材高大，但并非异常高大。最能说明的经文是《长部》2经中的一则记载：阿阇世王拜访佛陀，当时佛陀在一群比丘集众里坐著，国王却无法辨认出佛陀是集众中的哪一位成员。这当然意在显示国王的灵性盲目，但如果佛陀真的身材高大，那这早已是他整体声誉的一部分，国王也就无需询问了。
The Vinaya-mukha then goes on to suggest a variety of ways of calculating the Buddha’s measurements, the most useful being to assume the Buddha’s cubit to be 50 cm. This, at least roughly, fits a number of passages from the Canon, as follows: 《戒律入口》接著建议了多种计算佛陀的尺寸的方法，其中最实用的方法是假设佛陀的肘长为 50 公分。这至少大致符合《圣典》中的一些段落，如下所示：
According to DN 30, the spread of the Buddha’s arms, outstretched, was equal to his height. Because a person’s cubit is one-fourth the spread of his outstretched arms, this would put the Buddha’s height at 2 meters, or approximately 6 feet 7 inches. The origin story to Pc 92 states that his half-brother, Nanda, was four fingerbreadths shorter than he, and that when bhikkhus saw him coming from afar, they would mistake him for the Buddha, partly on the basis of his tall height. One fingerbreadth is said to be 1/24 cubit, or a little more than 2 cm. by this reckoning, which would put Nanda at 1.92 meters, or approximately 6 feet 4 inches tall. 根据《长部》30经，佛陀双臂伸展的宽度等于他的身高。由于一肘的长度是双臂伸展宽度的四分之一，由此推算，佛陀的身高为2米，或约6英尺7英寸。而《波逸提》九二的起源故事则讲述了佛陀的同父异母兄弟难陀比他矮四指宽，当比丘们远远地看到他走过来时，会误以为他是佛陀，部分原因在于难陀的身高很高。据说一指宽是 1/24 肘长，或略多于 2 公分，按此计算，难陀的身高为 1.92 公尺，或约6英尺4英寸高。
These figures would seem to fit the information in the Canon fairly well, in that they allow for both Nanda and the Buddha to be tall but not outlandishly so. 这些数字似乎与《圣典》中的资讯相当吻合，因为它们既能说明难陀和佛陀身材高大，又不会高得离谱。
Another pair of passages supporting these measurements is the ruling under Pc 87 that the legs of a bhikkhu’s bed not be more than eight sugata fingerbreadths tall, taken together with the recommendation at Cv.VIII.1.5 that one should grope under the bed with one’s hand to make sure that nothing is there before placing one’s bowl there. Our measurements would put the maximum height for the bed legs at 18 cm. If they were much taller than that, there would be no need to grope, for one could easily see under the bed with a glance. If they were much shorter than that, even a small bowl wouldn’t fit. 另外两段经文支持这些测量结果，分别是《波逸提》八七的裁定，即比丘床脚的高度不得超过善逝八指宽，以及与《小品》.八.1.5的建议合在一起，即在放置自己的钵之前，应先用手摸索床下，确认无物。根据我们的测量，床脚的最大高度为18公分。如果床脚远高于此，则无需摸索，因为只需瞥一眼就能轻易看到床下。如果床脚远低于此，即使是小钵也无法放入。
Although there is no way of determining the sugata measures with 100% accuracy, the above considerations suggest that the following estimates are reasonable: 虽然无法 100% 准确地确定善逝计量单位，但上述考虑显示以下估计是合理的：
The sugata cubit = 50 cm.
善逝肘长 = 50 公分。
The sugata span = 25 cm.
善逝张手 = 25 公分。
The sugata fingerbreadth = 2.08 cm.
善逝指宽 = 2.08 公分。
Applied to the various rules, this would give us a hut 3 x 1.75 meters—small, but adequate; a rains-bathing cloth 1.5 x .625 meters—enough to cover one from the waist to the knees; and an skin-eruption covering cloth 1 x .5 meters—enough to cover one from the waist to just above the knees. All of these figures seem appropriate and so have been accepted for the purposes of this book. 套用到各项戒条，我们可以得到一个 3 × 1.75 公尺的小屋（孤邸）——虽小但足够；一块 1.5 × 0.625 公尺的雨浴衣——足以遮盖腰部到膝盖；以及一块 1 × 0.5 公尺的覆疮布——足以遮盖腰部到膝盖上方。所有这些尺寸似乎都合适，因此本书采用这些尺寸。
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III. Controversial points: Meals 三、争议点：餐食
Cv.VI.21.1 allows bhikkhus to accept seven kinds of specially arranged meals in addition to the meals they receive on alms round. The context for this allowance is as follows: 《小品》.六.21.1 允许比丘们除了托钵乞食的餐食之外，接受七种特意安排的餐食。此项开缘的背景如下：
“Now at that time Rājagaha was short of food. People were not able to provide a meal for the Community, but they wanted to provide a designated meal, an invitational meal, a lottery meal, a meal on a day of the waxing or waning of the moon, on uposatha days, and on the day after each uposatha day. They told this matter to the Blessed One. He said, ‘I allow, bhikkhus, a Community meal, a designated meal, an invitational meal, a lottery meal, a meal on a day of the waxing or waning of the moon, on an uposatha day, and on the day after an uposatha day.’”
「当时王舍城粮食短缺。人们无法为僧团提供餐食，但他们却想提供指定食[译注：古汉译为「僧次请食」]、邀请食[译注：古汉译为「别请食」]、抽签食[译注：古汉译为「行筹食」]、月盈月亏日食[译注：古汉译为「十五日食」]、布萨日食、以及每个布萨日后的次日食。他们将此事禀告世尊。他说：『比丘们，我允许僧团食、指定食、邀请食、抽签食、月盈月亏日食、布萨日食、以及布萨日次日食。』」
Unfortunately, the Canon provides no detailed explanation of these terms. The Commentary explains Community meals as meals for the entire Community, and the other terms as follows: 可惜的是，《圣典》并未对这些术语提供详细解释。《义注》将「僧团食」解释为供给整个僧团的餐食，其他术语的解释如下：
“(Having said,) ‘Give one, two… ten bhikkhus designated from the Community,’ they wanted to provide a meal for the bhikkhus they got through that designation. Later, having decided on bhikkhus in the same way (i.e., one, two… ten bhikkhus), and having invited them, they wanted to provide a meal for them. Later, they wanted to provide a meal having decided on a lottery. Later, having fixed a date—the waxing or waning moons, the uposatha day, or the day after—they wanted to provide a meal for one, two… ten bhikkhus. This is the extent of the meals that fall under the terms ‘designated meals, invitational meals (the Sub-commentary adds an ‘etc.’ here.)’”
「（已说，）『从僧团中指定一、二…十位比丘』，他们想为透过该指定获得的比丘们提供餐食。后来，他们以同样的方式（即一、二…十位比丘）选定比丘，并邀请他们，他们想为他们提供膳食。再后来，他们想要以抽签[行筹]决定来提供餐食。再后来，以固定日期——月盈月亏，布萨日，或次日——他们想要提供餐食给一、二…十位比丘。这就是「指定食、邀请食（《复注》中在此处添加了『等等』）」这些术语所涵盖的餐食范围。」
These definitions seem fairly clear: a designated meal is one in which the donors do not specify which bhikkhus are to receive it, but simply ask for x number of bhikkhus from the Community, leaving it up to the meal designator—the Community official responsible for managing these various meals (see BMC2, Chapter 18)—to designate who the recipients will be. An invitational meal is one in which the donors decide on the recipients themselves. A lottery meal is one in which the recipients are chosen by drawing lots, while the remaining meals—periodic meals—are given regularly to a rotating roster of x number of bhikkhus every time the specified date comes around. 这些定义似乎相当清楚：指定食[僧次请食]是指布施者不指定哪些比丘接受之，而是向僧团请求若干比丘，由餐食指定人（即负责管理各类餐食的僧团执事，参见《佛教比丘戒律 第二册》第十八章）来指定受请者。邀请食[别请食]是指布施者自行决定受请者。抽签食[行筹食]是指透过抽签决定受请者，而其余的餐食——周期食（定期食）[常请食]——则每当指定日期到来时，都会规律地分配给轮换的若干比丘。。
However, the Commentary’s discussion of how the meal designator should manage these meals blurs the lines between the first three categories. It gives no detailed discussion of Community meals, but divides designated meals into the following two types: 然而，《义注》对餐食指定人应如何管理这些餐食的讨论模糊了前三类之间的界限。它没有对僧团食进行详细讨论，而是将指定食分为以下两种类型：
1a) Meals for which the number of bhikkhus to be designated is equal to the total number of bhikkhus in the Community.
1a）指定比丘人数等于僧团比丘总数的餐食。
1b) Meals for which the number of bhikkhus to be designated is less than the total number of bhikkhus in the Community.
1b）指定比丘人数少于僧团比丘总数的餐食。
Invitational meals come in four types: 邀请食分为四种：
2a) Meals to which the entire Community is invited.
2a）整个僧团都被邀请的餐食。
2b) Meals to which specific individuals or types of bhikkhus (e.g., no one but senior bhikkhus) are invited.
2b）邀请特定个人或特定类型的比丘（例如，只邀请长老比丘）的餐食。
2c) Meals to which one bhikkhu is invited and asked to bring x number of his friends.
2c）一位比丘被邀请并被要求带若干位他的朋友的餐食。
2d) Meals for which the donor simply asks for x number of bhikkhus, without specifying in any way who they should be.
2d）布施者只要求若干位比丘，而不以任何方式指定他们是谁的餐食。
This typology raises two questions. First, why aren’t types 1a and 2a grouped under Community meals? Is it because the donor uses the words designated and invited when announcing his/her plans for the meal? If so, how does one arrange for a Community meal that would not fall into these two types, in line with the fact that a Community meal is said to be a separate category? 这种分类引出了两个问题。首先，为什么类型 1a 和 2a 没有被归类在僧团食之下？是因为布施者在宣布其餐食计划时使用了指定和邀请这样的字眼吗？如果是这样，那么如何安排一场僧团食，既不属于这两种类型，又符合僧团食应有的独立类别呢？
The second question is how type 2d differs from a designated meal. Is it, again, because the donor does not use the word designated in announcing the meal? If so, the difference is only formal, for the Commentary itself states that the meal designator is to treat such a meal as he would a designated meal, which shows that in essence it is the same thing. 第二个问题是，2d 类型与指定食有何不同？是否同样是因为布施者在宣布餐食时未使用「指定」一词？如果是这样，区别仅在于形式，因为《义注》本身指出，餐食指定人应将此类餐食视为指定食，这表明本质上它是同一件事。
As we reasoned in the discussion of Pc 32, that rule applies only to invitational meals. If we follow the Commentary’s original definitions of the various categories of special meal—eliminating types 1a, 2a and 2d as redundant—it is easy enough to determine in essence which types of meals fall into this category and which don’t. If we follow the detailed typologies, though, the distinctions become more a matter of formality and technicalities. For example, if the donor asks the meal designator to “designate nine bhikkhus from the Community,” the meal would not violate Pc 32, but if he simply asked for nine bhikkhus—even if he did not specify who they were to be—the meal would be a group meal, and any bhikkhus who ate it would be committing an offense. Or again, if he asked that the entire Community be “designated” to come to his meal, they would not incur a penalty in going, but if he simply invited the entire Community to a meal, they would. 正如我们在讨论《波逸提》三二时所论证的，该戒条只适用于邀请食。如果我们遵循《义注》中对各种特殊餐食类别的原始定义——将1a、2a和2d类型视为冗余而剔除——就够容易从本质上决定哪些类型的餐食属于此类别，哪些不属于。然而，如果我们遵循详细的分类，这些差异就更多地变成了形式和技术细节。例如，如果布施者要求餐食指定人「从僧团中指定九位比丘」，那么这顿餐食就不会违反《波逸提》三二；但如果他只是要求九位比丘——即使他没有具体说明是谁——这顿餐食就属于结众食，任何用餐的比丘都会犯戒。或再者，如果他要求整个僧团「被指定」来他的餐食，他们不会因前去而受到惩罚；但如果他只是邀请整个僧团来餐食，他们就会受到惩罚。
Because the Commentary is a compendium of the opinions of many generations of teachers, the definitions of the categories of meals may have been agreed on by one generation of teachers, and the typologies by another. This would explain the discrepancies between the two. Or the entire discussion—definitions and typologies—may have been the product of one generation, who did mean the distinctions among the categories to depend on formalities and technicalities. 由于《义注》汇集了多代导师的观点，餐食类别的定义可能由某一代导师达成共识，而类型划分则由另一代导师形成。这可以解释两者之间的差异。或者，整个讨论——包括定义和类型划分——可能都出自某一代导师之手，他们确实认为类别之间的区别取决于形式和技术细节。
At any rate, as with many other areas where the Canon gives no definite guidance, this is an area where the wise policy for each bhikkhu is to follow the standards of the Community to which he belongs. 总之，就像《圣典》没有明确指引的许多其他领域一样，在这个领域，每个比丘的明智之举是遵循他所属僧团的标准。
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IV. Pali formulae: Determination 四、巴利公式：决意
The articles a bhikkhu must determine for his use have already been mentioned under NP 1, 21, & 24. 比丘必须决意自己使用的物品已在《舍堕》一、二一和二四中提及。
Determination, according to the Commentary, may be done in either of two ways: by body or by word. To determine by body means to grasp or touch the object in question with any part of the body and to determine in the mind that the object is for one’s own particular use, in line with the formula given below. To determine by word means to speak the formula out loud. In this case, if the object is within the reach of the hand, use the same formula as for determination with the body. If it is beyond the reach of the hand, alter the formula, changing imaṁ, “this,” to etaṁ, “that.’ Articles to be worn—i.e., robes, the rains-bathing cloth—must first be dyed the proper color and properly marked in accordance with Pc 58. 决意，根据《义注》，可透过两种方式之一完成：借由身体或借由言语。借由身体决意是指用身体的任何部位抓住或触摸目标物，并遵循以下公式，在心中决意该物是供自己使用的。借由言语决意是指大声说出公式。在这种情况下，如果该物在伸手可及的范围内，则使用与以身体决意相同的公式。若该物超出伸手可及的范围，则需修改公式，将「imaṁ」（此）改为「etaṁ」（彼）。穿著的物品——即袈裟、雨浴衣——必须依照《波逸提》五八先染成合适的颜色并适当地标记。
The Canon and commentaries make no mention of any formula to repeat while marking, but the tradition in Thailand is to repeat: 《圣典》及注释书中并未提及任何标记时需要重复的公式，但泰国的传统做法是重复：
Imaṁ bindu-kappaṁ karomi,  
which means, “I make this properly marked.”
意思是，「我将此适当地被标记」。
The words for determination, taking the bowl as an example, are: 以钵为例，表示决意的字词是：
Imaṁ pattaṁ adhiṭṭhāmi,  
which means, “I determine this bowl” or “I determine this as a bowl.”
意思是，「我决意此钵」或「我决意此为钵」。
To determine other requisites, replace the word pattaṁ, bowl, with the appropriate name, as follows: 要决意其他必需品，将单字 pattaṁ（钵）替换为适当的名称，如下：
for the outer robe: saṅghāṭiṁ
外衣[僧伽黎]：saṅghāṭiṁ
for the upper robe: uttarāsaṅgaṁ
上衣[郁多罗僧]：uttarāsaṅgaṁ
for the lower robe: antaravāsakaṁ
下衣[安陀会]：antaravāsakaṁ
for the sitting cloth: nisīdanaṁ
坐布[尼师坛]：nisīdanaṁ
for the skin-eruption cloth: kaṇḍu-paṭicchādiṁ
覆疮布：kaṇḍu-paṭicchādiṁ
for the rains-bathing cloth: vassikasāṭikaṁ
雨浴衣：vassikasāṭikaṁ
for the sleeping cloth: paccattharaṇaṁ
睡布[床单]：paccattharaṇaṁ
for the handkerchief: mukha-puñchana-colaṁ
手帕[拭面巾]：mukha-puñchana-colaṁ
for other cloth requisites: parikkhāra-colaṁ
其他布料必需品[杂用布]：parikkhāra-colaṁ
To determine many cloths of the same sort at the same time, use the plural forms: Change imaṁ to imāni; etaṁ to etāni; and the –aṁ ending for the name of the article to -āni. For example, to determine many miscellaneous cloth requisites within reach of the hand, the formula is:
若要同时决意多件同类布料，使用复数形式：将 imaṁ 改为 imāni；将 etaṁ 改为 etāni；并将该物名称的 -aṁ 词尾改为 -āni。例如，要决意伸手可及的多件杂用布，公式为：
Imāni parikkhāra-colāni adhiṭṭhāmi.
  
A bhikkhu may determine only one of each of the following five items for use at any one time: the bowl, the basic set of three robes, and the sitting cloth. If he wishes to replace an old item with a new one, he must first withdraw the determination of the old item before determining the new one. The formula for withdrawal, again taking the bowl as an example, is:
比丘在任何时候，在以下五种物品中的任一种，都只可决意一件使用：钵、基本的三衣、和坐布[尼师坛]。如果他想用新的物品取代旧的，必须先撤回对旧物品的决意，才能决意新物品。再次以钵为例，撤回决意的公式如下：
Imaṁ pattaṁ paccuddharāmi,
  
which means, “I relinquish this bowl.” To withdraw the determination of other items, replace the word pattaṁ with the appropriate name, as above.
意思是「我放弃这个钵」。若要撤回其他物品的决意，将单字 pattaṁ 替换为适当的名称，如上所述。
If an item has been snatched away, burnt, destroyed, lost, given away, or taken away on trust, its determination automatically lapses, and there is no need to withdraw the determination before determining a new item to replace it. The Commentary explains destroyed as meaning that the bowl or any of the three robes develops a hole of a certain size: for a clay bowl, a hole large enough for a millet grain to pass through; for an iron bowl, a hole large enough to let liquid pass through; for the robes, a complete break at least the size of the fingernail of the small finger, located at least one handspan in from the long edge of the robe, and four fingerbreadths from the short edge of the lower robe, or eight fingerbreadths from the short edge of the upper and outer robes. 若物品被夺走、被烧毁、损坏、遗失、被给予出去或基于信任拿走，其决意自动失效，无需撤回决意即可决意新的物品以替代之。《义注》中对「损坏」的解释是：钵或三衣中的任何一件出现一定大小的破洞：对于陶钵，破洞大小足以让一粒小米穿过；对于铁钵，破洞大小足以让液体流过；对于袈裟，完整破损处至少有小指指甲大小，距离袈裟的长边内侧至少一张手宽，且距离下衣[安陀会]的短边至少四指宽，或距离上衣[郁多罗僧]及外衣[僧伽黎]的短边至少八指宽。
Once the robe or bowl develops a hole of this sort, it reverts to the status of an extra robe or bowl. If the owner still wishes to use it, the hole must be mended and the article redetermined before ten days elapse. Otherwise, he is subject to the penalties imposed by NP 1 or 21. 一旦袈裟或钵出现此类破洞，它就还原成为额外袈裟或钵的状态。如果所有者仍想使用它，则必须在十日内修补破洞并重新决意该物品。否则，他将受到《舍堕》一或二一规定的处罚。
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V. Pali formulae: Shared ownership 五、巴利公式：共享所有权
The topic of shared ownership, together with the various controversies connected with it, are discussed in detail under Pc 59. Here we will simply give the formulae. 共享所有权的主题及其相关的各种争议在《波逸提》五九中有详细讨论。这里我们只给公式。
There are two formulae for sharing ownership in the presence of the second owner. The first—taking as an example a piece of robe-cloth within reach of the hand—is this: 在第二位所有者在场的情况下，有两种共享所有权的公式。第一种方式——以伸手可及的一块袈裟布为例——如下：
Imaṁ cīvaraṁ tuyhaṁ vikappemi,
  
meaning, “I share ownership of this robe-cloth with you (plural).”
意思是，「我与你们（复数）共享这件袈裟布的所有权。」
To place a bowl under shared ownership, change cīvaraṁ to pattaṁ. For more than one piece of cloth, change imaṁ cīvaraṁ to imāni cīvarāni. For more than one bowl, change imaṁ pattaṁ to ime patte. For articles beyond the reach of the hand, change imaṁ to etaṁ; imāni to etāni; and ime to ete. 要将一个钵置于共同所有权之下，将 cīvaraṁ 改为 pattaṁ。要将多块布置于共同所有权之下，将 imaṁ cīvaraṁ 改为 imāni cīvarāni。要将多于一个钵置于共同所有权之下，请将 imaṁ pattaṁ 改为 ime patte。要将超出伸手可及范围的物品置于共同所有权之下，将 imaṁ 改为 etaṁ； imāni 改为 etāni； ime 改为 ete。
The second formula—less formal than the first—is: 第二个公式——不如第一个正式——是：
Imaṁ civaraṁ Itthannāmassa vikappemi,
  
which means, “I share ownership of this robe-cloth with so-and-so.” Suppose, for example, that the person’s name is Nando. If he is one’s senior, change Itthannāmassa to Āyasmato Nandassa; if he is one’s junior, change it to Nandassa Bhikkhuno; if he is a novice, change it to Nandassa Sāmaṇerassa. If he is very much one’s senior, use the first formula, above. (Mv.I.74.1 shows that the tradition in the Buddha’s time was not to use a very senior or respected person’s name when referring to him.)
意思是，「我与某某共享这件袈裟布的所有权」。例如，假设此人名叫 Nando。如果他戒腊较高，将 Itthannāmassa 改为 Āyasmato Nandassa ；如果他戒腊较低，则改为 Nandassa Bhikkhuno ；如果他是沙弥，则改为 Nandassa Sāmaṇerassa 。如果他戒腊较自己高出非常多，则使用上述第一种公式。（《大品》.一.74.1表明，在佛陀时代的传统是，在称呼一位戒腊非常高或受人尊敬的人时，通常不使用其名字。）
To share a bowl in this way, change cīvaraṁ to pattaṁ. Other changes, as called for, may be inferred from the previous formulae. 以这种方式共享一个钵，将 cīvaraṁ 改为 pattaṁ。其他需要的更改可从前面的公式推断出来。
To place a piece of robe-cloth under shared ownership with two people who are absent, say to a witness: 要将一块袈裟布置于两名不在场者的共同所有权之下，对见证者说：
Imaṁ cīvaraṁ vikappan’atthāya tuyhaṁ dammi,
  
which means, “I give this robe-cloth to you to share.” The witness should ask the original owner the names of two bhikkhus or novices who are his friends or acquaintances. In Pali, this is:
意思是「我把这件袈裟给你，与你共享」。见证者应该询问原主人两位比丘或沙弥的名字，这两位比丘或沙弥是他的朋友或熟人。在巴利语中，这句话是：
Ko te mitto vā sandiṭṭho vā.
  
After the original owner tells the names, the witness says:
在原主人说出姓名后，见证者说：
Ahaṁ tesaṁ dammi,
  
which means, “I give it to them.”
意思是，「我把它给他们。」
To rescind the shared ownership, the Vibhaṅga says that the witness in the last case should say, 《经分别》说，要撤销共享所有权，最后一个情况里的见证者应该说：
Tesaṁ santakaṁ paribhuñja vā vissajjehi vā yathā-paccayaṁ vā karohi,
  
which means, “Use what is theirs, give it away, or do as you like with it.”
意思是，「使用属于他们的东西，赠予出去，或按照你的意愿处置它。」
As for cases in which the article is placed under shared ownership in the presence of the second owner, the Vibhaṅga gives no formula for rescinding the arrangement. The K/Commentary suggests that the second owner should say, 至于在第二位所有者在场的情况下，物品被置于共享所有权之下的情况，《经分别》并未给出撤销该安排的公式。K/《义注》建议第二位所有者应该说：
Mayhaṁ santakaṁ paribhuñja vā vissajjehi vā yathā-paccayaṁ vā karohi,
  
which means, “Use what is mine, give it away, or do as you like with it.”
意思是，「使用属于我的东西，赠予出去，或按照你的意愿处置它。」
The Pubbasikkhā-vaṇṇanā, though, suggests the following formula (for robe-cloth within reach, rescinded by a bhikkhu who is senior to the original owner): 《Pubbasikkhā-vaṇṇanā》却提出了以下公式（适用于可及的袈裟布，由比原所有者戒腊更高的比丘撤销）：
Imaṁ cīvaraṁ mayhaṁ santakaṁ paribhuñja vā vissajjehi vā yathā-paccayaṁ vā karohi,
  
which means, “Use this robe-cloth of mine, give it away, etc.” If the bhikkhu rescinding the shared ownership is junior to the original owner, the verb endings are more formal:
意思是，「使用这件属于我的袈裟布，赠予出去等等。」如果撤销共享所有权的比丘戒腊低于原所有者，则动词词尾更正式：
Imaṁ cīvaraṁ mayhaṁ santakaṁ paribhuñjatha vā vissajjetha vā yathā-paccayaṁ vā karotha.
  
For a bowl, change cīvaraṁ to pattaṁ. If more than one piece of cloth is involved, the formula begins, Imāni cīvarāni mayhaṁ santakāni…. If more than one bowl, Ime patte mayhaṁ santake…. Changes for articles outside the reach of the hand may be inferred from those for the earlier formulae.
对于钵，将 cīvaraṁ 改为 pattaṁ 。如果涉及超过一块布料，则公式以 Imāni cīvarāni mayhaṁ santakāni… 开头。如果超过一个钵，则以 Ime patte mayhaṁ santake… 开头。对于伸手不可及的物品，其变化可从前面的公式推断。
* * *
VI. Pali formulae: Forfeiture 六、巴利公式：舍弃
As noted in the conclusion to the chapter on nissaggiya pācittiya rules, articles received in defiance of NP 18, 19, & 22 must be forfeited to a Community. The words of forfeiture in these cases are: 正如《尼萨耆波逸提》（《舍堕》）戒条该章的结论中所指出的，违反《舍堕》一八、一九和二二的物品必须被舍出给僧团。在这些情况下，舍出的言语是：
NP 18 《舍堕》一八
For receiving gold and silver (money): 接受金银（金钱）：
Ahaṁ bhante rūpiyaṁ paṭiggahesiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmi.  
This means, “Venerable sirs, I have received money. This of mine is to be forfeited. I forfeit it to the Community.” 这意思是：「尊者们，我已经接受金钱。我的这个将被舍出。我把它舍给僧团。」
NP 19 《舍堕》一九
For engaging in monetary exchange: 对于从事金钱兑换：
Ahaṁ bhante nānappakārakaṁ rūpiya-saṁvohāraṁ samāpajjiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ saṅghassa nissajjāmi.  
This means, “Venerable sirs, I have engaged in various types of monetary exchange. This of mine is to be forfeited. I forfeit it to the Community.” 这意思是：「尊者们，我从事过各种金钱兑换。我的这个将被舍出。我把它舍给僧团。」
NP 22 《舍堕》二二
For asking for a new bowl when one’s original bowl is still usable: 当原来的钵仍然可用时要求新钵：
Ayaṁ me bhante patto ūna-pañca-bandhanena pattena cetāpito nissaggiyo. Imāhaṁ saṅghassa nissajjāmi.  
This means, “This bowl of mine, venerable sirs, asked for when the (previous) bowl had less than five mends, is to be forfeited. I forfeit it to the Community.” 这意思是：「尊者们，我的这钵，当（前一个）钵补缀不足五次时被要求得到，将被舍出。我把它舍给僧团。」
In each case, after the item has been forfeited, the offender must confess his offense, with an experienced and competent bhikkhu to acknowledge his confession, using the following formula: 在每种情况下，物品被舍出后，犯戒者必须承认自己的罪行，并由经验丰富且有能力的比丘接受他的忏罪，使用以下公式：
Confessant（忏罪者）: Ahaṁ bhante nissaggiyaṁ pācittiyaṁ āpattiṁ āpanno. Taṁ paṭidesemi.
Recipient（接受者）: Passasi āvuso?
C（忏）: Āma bhante, passāmi.
R（受）: Āyatiṁ āvuso saṁvareyyāsi.
C（忏）: Sādhu suṭṭhu bhante saṁvarissāmi. (Three times.)
  
An alternative version of the last exchange, found in MN 104, is: 《中部》104 经中发现的最后一次交换的替代版本是：
R（受）: Āyatiṁ saṁvaraṁ āpajjeyyāsi.
C（忏）: Saṁvaraṁ āpajjissāmi.
  
This is the formula to use when the bhikkhu making the confession is junior to the bhikkhu acknowledging it. For translations and instructions on how to change the formula to use when the bhikkhu making the confession is senior to the bhikkhu acknowledging it, see Appendix VII. 当作忏悔的比丘比接受忏悔的比丘地位戒腊低时，可以使用这个公式。当作忏悔的比丘比接受忏悔的比丘戒腊高时，如何改变所使用的公式的翻译和说明，请参阅附录七。
If, after money has been forfeited under NP 18 or 19 and the offense has been confessed, the Community needs to authorize a money-disposer, they must first choose a member of the group who is free of the four kinds of bias—based on desire, based on aversion, based on delusion, based on fear—and who knows what counts as disposed and not disposed. Then they must ask him to perform this duty. When he has agreed, one of the bhikkhus recites the transaction statement, as follows: 如果在根据《舍堕》一八或一九金钱被舍出并且罪行被忏悔后，僧团需要授权金钱处置者，他们必须先选择一个不存在四种偏见的团体成员——基于贪欲，基于瞋恨，基于愚痴，基于恐惧——知道什么算是被处置了，什么不算被处置之人。然后他们就必须要求他履行这个职责。当他同意后，其中一位比丘背诵羯磨文如下：
Suṇātu me bhante saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho Itthannāmaṁ bhikkhuṁ rūpiya-chaḍḍakaṁ sammanneyya. Esā ñatti.
Suṇātu me bhante saṅgho. Saṅgho Itthannāmaṁ bhikkhuṁ rūpiya-chaḍḍakaṁ sammannati. Yass’āyasmato khamati, Itthannāmassa bhikkhuno rūpiya-chaḍḍakassa sammati, so tuṇhassa. Yassa nakkhamati, so bhāseyya.
Sammato saṅghena Itthannāmo bhikkhu rūpiya-chaḍḍako. Khamati saṅghassa, tasmā tuṇhī. Evam-etaṁ dhārayāmi.
  
This means, Venerable sirs, may the Community listen to me. If the Community is ready, it should authorize Bhikkhu (name) as the money-disposer. This is the motion. 这意思是，尊者们，愿僧团倾听我。如果僧团准备好了，它应该授权比丘（名字）作为金钱处置者。此为动议。
Venerable sirs, may the Community listen to me. The Community authorizes Bhikkhu (name) as the money-disposer. He to whom the authorization of Bhikkhu (name) as the money-disposer is agreeable should remain silent. He to whom it is not agreeable should speak. 尊者们，愿僧团倾听我。僧团授权比丘（名字）为金钱处置人。凡同意比丘（名字）授权为金钱处置者的人应保持沉默。不同意的人应该说话。
Bhikkhu (name) has been authorized by the Community as the money-disposer. This is agreeable to the Community, therefore it is silent. Thus do I hold it. 比丘（姓名）已被僧团授权为金钱处置者。这是僧团所同意的，因此它保持沉默。此事我如是持。
If the bhikkhu being authorized is senior to the bhikkhu reciting the authorization, Itthannāmo bhikkhu should be replaced as follows (supposing that his name is Dhammadharo): 如果被授权的比丘比背诵授权的比丘戒腊高，则应如下取代 Itthannāmo bhikkhu（假设他的名字是 Dhammadharo）：
Itthannāmo bhikkhu → āyasmā Dhammadharo
Itthannāmaṁ bhikkhuṁ → āyasmantaṁ Dhammadharaṁ
Itthannāmassa bhikkhuno → āyasmato Dhammadharassa
  
For the patterns to use when the bhikkhu’s name has a different stem-form (-i, -u, etc.), see the introduction to Appendix II in BMC2. 当比丘的名字有不同的词干形式（-i、-u等）时所使用的模式，请参阅《佛教比丘戒律 第二册》附录二的介绍。
To authorize a bowl-exchanger under NP 22, the same procedure is followed, except that—in addition to being free from the four forms of bias—the bhikkhu to be chosen must know what is (properly) exchanged and what is not. The same form for the transaction statement is used, replacing rūpiya-chaḍḍakaṁ/ rūpiya-chaḍḍakassa/ rūpiya-chaḍḍako with patta-gāhāpakaṁ/ patta-gāhāpakassa/ patta-gāhāpako. 要根据《舍堕》二二授权一名钵交换者，遵循相同的程序，除了——除了不受四种形式的偏见之外——被选择的比丘必须知道什么是（适当地）交换，什么不是。羯磨文使用相同的形式，将 rūpiya-chaḍḍakaṁ/ rūpiya-chaḍḍakassa/ rūpiya-chaḍḍako 替换为 patta-gāhāpakaṁ/ patta-gāhāpakassa/ patta-gāhāpako。
Articles used or received in violation of the remaining NP rules may be forfeited to the Community, to a group, or to an individual. Here, only the formulae for forfeiting to an individual will be given. Formulae for rules rarely broken—e.g., involving bhikkhunīs or felt rugs—are not listed. 违反其余《舍堕》戒条而使用或接收的物品可以被舍出给僧团、团体或个人。这里，仅给出舍出给个人的公式。很少被违犯的戒条的公式——例如涉及比丘尼或毛毡地毯——则不列出。
NP 1 《舍堕》一
For an extra robe (or robe-cloth) kept beyond ten days: 对于保存超过十天的额外袈裟（或袈裟布料）：
Idaṁ me bhante cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi.  
This means, “This robe (robe-cloth) of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you.” If the speaker is senior to the listener, change bhante to āvuso. If many pieces of cloth are to be forfeited at once, the forms should be changed to plural: 意思是：「尊者，我此袈裟（袈裟布料），保存超过十天，应予舍出。我把它舍给你。」如果说者的戒腊比听者高，将 bhante 改为 āvuso 。如果要同时舍出多块布，则应将形式改为复数：
Imāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi.  
For robes beyond the reach of the hand, change idaṁ to etaṁ; imāhaṁ to etāhaṁ; imāni to etāni; and imānāhaṁ to etānāhaṁ. For example, for one robe, one would say: 伸手可及之处之外的袈裟，将 idaṁ 改为 etaṁ ； imāhaṁ 改为 etāhaṁ ； imāni 改为 etāni ；以及 imānāhaṁ to etānāhaṁ 。例如，对于一件袈裟，可以说：
Etaṁ me bhante cīvaraṁ dasāhātikkantaṁ nissaggiyaṁ. Etāhaṁ āyasmato nissajjāmi.  
For more than one robe beyond the reach of the hand, one would say: 对于不只一件伸手可及之处之外的袈裟，可以说：
Etāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni. Etānāhaṁ āyasmato nissajjāmi.  
Once the offense has been confessed, the robe (robe-cloth) is to be returned to the original owner, using this formula: 一旦忏罪完成，袈裟（袈裟布料）将归还给原来的拥有者，使用以下公式：
Imaṁ cīvaraṁ āyasmato dammi,  
which means, “I give this robe (robe-cloth) to you.” 意思是：「我把这件袈裟（袈裟布料）给你。」
For more than one piece: 对于超过一件：
Imāni cīvarāni āyasmato dammi.  
Changes in the formula for robe-cloth beyond the reach of the hand may be inferred from the preceding example. These two formulae for returning robe-cloth are used in every case involving robes or robe-cloth and will not be repeated below. 从前面的例子可以推论出伸手可及之处之外的袈裟布料的公式的变化。这两个返还袈裟的公式适用于所有涉及袈裟或袈裟布料的情况，以下不再赘述。
NP 2 《舍堕》二
For a robe from which one dwelled apart a night or more: 对于一件分开过夜一晚或更长时间的袈裟：
Idaṁ me bhante cīvaraṁ ratti-vippavutthaṁ aññatra bhikkhu-sammatiyā nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This robe of mine, venerable sir, from which I dwelled apart for a night without authorization of the bhikkhus, is to be forfeited. I forfeit it to you.” Change cīvaraṁ to dvi-cīvaraṁ for two robes, and to ti-cīvaraṁ for three. Other changes, as necessary, may be inferred from the formulae for NP 1, above. The formulae for returning the robe(s) are also given there. 意思是：「尊者，未经比丘许可，我分开过夜的这件袈裟，将被舍出。我把它舍给你。」两件袈裟将 cīvaraṁ 改为 dvi-cīvaraṁ ，三件袈裟则改为 ti-cīvaraṁ 。如有必要，其他变化可以从上面的《舍堕》一的公式中推断出来。那里也给出了归还袈裟的公式。
NP 3 《舍堕》三
For out-of-season robe-cloth kept more than a month: 对于保存超过一个月的不合时令的袈裟布：
Idaṁ me bhante akāla-cīvaraṁ māsātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This out-of-season robe-cloth of mine, venerable sir, kept beyond a month, is to be forfeited. I forfeit it to you.” For more than one piece of cloth: 意思是：「尊者，我这件不合时令的袈裟布，存放超过一个月的，将被舍出。我把它舍给你。」对于超过一块布：
Imāni me bhante akāla-cīvarāni māsātikkantāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi.  
Other changes, as necessary, may be inferred from the formulae for NP 1. 如有必要，其他变化可以从《舍堕》一的公式中推断出来。
NP 6 《舍堕》六
For a robe (robe-cloth) requested from an unrelated householder: 对于从非亲戚的居士要求的袈裟（袈裟布料）：
Idaṁ me bhante cīvaraṁ aññātakaṁ gahapatikaṁ aññatra samayā viññāpitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This robe (robe-cloth) of mine, venerable sir, requested from an unrelated householder at other than the proper occasion, is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的这件袈裟（袈裟布料），在非适合情况向非亲戚的居士要求，应被舍出。我把它舍给你。」
For more than one robe: 对于超过一件袈裟：
Imāni me bhante cīvarāni aññātakaṁ gahapatikaṁ aññatra samayā viññāpitāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi.  
NP 7 《舍堕》七
For a robe (robe-cloth) requested from an unrelated householder during an allowable occasion, but beyond the allowable limit: 对于非亲戚的居士在允许的情况下要求但超出允许限制的袈裟（袈裟布料）：
Idaṁ me bhante cīvaraṁ aññātakaṁ gahapatikaṁ tad’uttariṁ viññāpitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This robe (robe-cloth) of mine, venerable sir, requested beyond that (allowable) from an unrelated householder, is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的这件袈裟（袈裟布料），向非亲戚的居士索要超出（允许的限制），应被舍出。我把它舍给你。」
For more than one robe: 对于超过一件袈裟：
Imāni me bhante cīvarāni aññātakaṁ gahapatikaṁ tad’uttariṁ viññāpitāni nissaggiyāni. Imānāhaṁ āyasmato nissajjāmi.  
NP 8 《舍堕》八
For cloth received after making a stipulation to an unrelated householder: 对于向非亲戚居士作出指示后收到的布料：
Idaṁ me bhante cīvaraṁ pubbe appavārito aññātakaṁ gahapatikaṁ upasaṅkamitvā cīvare vikappaṁ āpannaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This cloth, venerable sir—mine after, without having been invited beforehand, I approached an unrelated householder and made stipulations about cloth—is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的这块布，在没有事先邀请的情况下，我接洽了一个非亲戚的居士，并就布料做了指示——应该被舍出。我把它舍给你。」
NP 9 《舍堕》九
For cloth received after making stipulations to two or more unrelated householders, use the same formula as for the preceding rule, changing aññātakaṁ gahapatikaṁ to aññātake gahapatike. 对于向两个或两个以上非亲戚的居士做出指示后收到的布料，使用与前一戒条相同的公式，将 aññātakaṁ gahapatikaṁ 更改为 aññātake gahapatike 。
NP 10 《舍堕》十
For a robe (robe-cloth) received after reminding one’s steward too many times: 对于太多次提醒净人后收到的袈裟（袈裟布料）：
Idaṁ me bhante cīvaraṁ atireka-tikkhattuṁ codanāya atireka-chakkhattuṁ ṭhānena abhinipphāditaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This robe (robe-cloth) of mine, venerable sir, produced after more than three reminders, after more than six standings, is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的此袈裟（袈裟布料），经过三次以上的提醒，经过六次以上的站立后获得，应被舍出。我把它舍给你。」
NP 18 & 19 《舍堕》一八 及 一九
The formulae for these rules are given at the beginning of this appendix. 这些戒条的公式在本附录的开头已经给出。
NP 20 《舍堕》二十
For an article received in trade: 对于在交易中收到的物品：
Ahaṁ bhante nānappakārakaṁ kaya-vikkayaṁ samāpajjiṁ. Idaṁ me nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “Venerable sir, I have engaged in various types of trade. This of mine is to be forfeited. I forfeit it to you.” 意思是：「尊者，我从事过各种类型的交易。我的这个将被舍出。我把它舍给你。」
To return the article: 归还物品：
Imaṁ āyasmato dammi,  
which means, “I give this to you.” 意思是「我把这个给你」。
NP 21 《舍堕》二一
For an extra bowl kept beyond ten days: 对于保存超过十天的额外的钵：
Ayaṁ me bhante patto dasāhātikkanto nissaggiyo. Imāhaṁ āyasmato nissajjāmi,  
which means, “This bowl of mine, venerable sir, kept beyond ten days, is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的这钵，保存超过十天，将被舍出。我把它舍给你。」
To return the bowl: 归还钵：
Imaṁ pattaṁ āyasmato dammi.  
NP 22 《舍堕》二二
The formula for this rule is given at the beginning of this appendix. 本戒条的公式在本附录的开头已经给出。
NP 23 《舍堕》二三
For any of the five tonics kept beyond seven days: 对于任何五种补品，保存超过七日：
Idaṁ me bhante bhesajjaṁ sattāhātikkantaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This medicine of mine, venerable sir, kept beyond seven days, is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的此药，保存超过七日，将被舍出。我把它舍给你。」
To return the medicine: 归还该药：
Imaṁ bhesajjaṁ āyasmato dammi.  
NP 25 《舍堕》二五
For a robe (robe-cloth) snatched back in anger: 对于愤怒地夺回的袈裟（袈裟布料）：
Idaṁ me bhante cīvaraṁ bhikkhussa sāmaṁ datvā acchinnaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This robe (robe-cloth) of mine, venerable sir, snatched back after I myself gave it to a bhikkhu, is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的这件袈裟（袈裟布料），在我亲自给予比丘后被夺回，应被舍出。我把它舍给你。」
NP 28 《舍堕》二八
For a robe (robe-cloth) offered in urgency kept beyond the robe season: 对于紧急供养的袈裟（袈裟布料），保存超过袈裟季节：
Idaṁ me bhante acceka-cīvaraṁ cīvara-kāla-samayaṁ atikkāmitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This robe-cloth-offered-in-urgency of mine, venerable sir, kept beyond the robe season, is to be forfeited. I forfeit it to you.” 意思是：「尊者，我的这件紧急供养的袈裟，保存超过袈裟季节，将被舍出。我把它舍给你。」
NP 29 《舍堕》二九
For a robe separated from one for more than six nights: 对于一件袈裟分离超过六夜：
Idaṁ me bhante cīvaraṁ atireka-chā-rattaṁ vippavutthaṁ aññatra bhikkhu-sammatiyā nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This robe of mine, venerable sir, separated (from me) for more than six nights without authorization of the bhikkhus, is to be forfeited. I forfeit it to you.” Change cīvaraṁ to dvi-cīvaraṁ for two robes, and to ti-cīvaraṁ for three. 意思是：「尊者，未经比丘们许可，我的这件袈裟（与我）分离超过六夜，将被舍出。我把它舍给你。」两件袈裟则将 cīvaraṁ 改为 dvi-cīvaraṁ，三件改为 ti-cīvaraṁ 。
NP 30 《舍堕》三十
For gains intended for the Community that one has diverted to oneself: 施向僧团的所得而挪为己用者：
Idaṁ me bhante jānaṁ saṅghikaṁ lābhaṁ pariṇataṁ attano pariṇāmitaṁ nissaggiyaṁ. Imāhaṁ āyasmato nissajjāmi,  
which means, “This of mine, venerable sir, which—knowing it was intended for the Community—I diverted for myself, is to be forfeited. I forfeit it to you.” 意思是，「尊者，我的这个——知道它是为僧团而施的——我挪为己用了，将被舍出。我把它舍给你。」
To return the article: 归还该物品：
Imaṁ āyasmato dammi.  
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VII. Pali formulae: Confession 七、巴利公式：忏悔罪过

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VIII. Pali formulae: Transaction Statements 八、巴利公式：羯磨文

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