个人仪容仪表
CHAPTER ONE |
第一章 |
Personal Grooming
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个人仪容仪表
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A bhikkhu should be clean, neat, and unostentatious in his appearance, as a reflection of the qualities he is trying to develop in his mind.
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比丘的外表要干净整洁，朴素不张扬，以体现他试图在内心培养的品质。
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Bathing
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沐浴
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Although Pc 57 forbids a bhikkhu from bathing at intervals of less than half a month, we noted in the discussion of that rule that it was apparently intended as a temporary disciplinary measure for bhikkhus who had inconvenienced King Bimbisāra when he wanted to bathe in the hot spring near Rājagaha. When the Buddha later added exemptions to the rule, he so relaxed it that he virtually rescinded it. In addition, Mv.V.13 explicitly rescinds the rule in all parts of the world outside of the central Ganges Valley.
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| In the time of the Buddha, bathing was done in a river, a bathing tank, a sauna, or a showering place. Instead of soap, people used an unscented powder called chunam, which was kneaded with water into a dough-like paste. Bhikkhus are explicitly allowed to use powdered dung, clay, or dye-dregs; according to the Commentary, ordinary chunam would come under “dye-dregs.” A bhikkhu with an itching rash, a small boil, or a running sore, or whose body smells bad (in the words of the Commentary, “with a body odor like that of a horse”) may use scented fragrant powders. At present, the Great Standards would allow soap under the allowance for clay, and scented soaps or deodorants under the allowance for scented powders for a bhikkhu with a strong body odor. Otherwise, the use of scents is listed among the bad habits prohibited by Cv.V.36 (see Chapter 10). | 在佛陀时代，人们会在河中、浴池、桑拿[三温暖]或淋浴处沐浴。那时人们不用肥皂，而是使用一种名为「朱南」（chunam）的无气味粉末，加水揉搓成像面团状。比丘被明确允许使用粪便粉末、黏土或染料残渣；根据《义注》，普通的朱南就属于「染料残渣」的范畴。如果比丘身上有搔痒的皮疹、小疖子或流脓的伤口，或者体味难闻（用《义注》的话来说，「体味像马一样」），可以使用有香味的粉末。如今，《四大教示》在黏土的开缘之下允许肥皂，并且对于体味浓重的比丘，在有气味粉末的开缘之下允许有气味的肥皂或除臭剂。否则，使用有气味物被列入《小品》.五.36（参见第十章）所禁止的不良习惯之中。 |
| The etiquette when bathing in a group is that a junior bhikkhu should not bathe in front of an elder bhikkhu or, if bathing in a river, upstream from him. If one is able and willing (and, of course, if the elder bhikkhus are amenable), one may look after the needs of elder bhikkhus while they are bathing. An example of this, given in the Commentary, is scrubbing them. When scrubbing another or oneself, one may use one’s hand or a rope or pad of cloth. Sponges, which apparently were not known in the time of the Buddha, would probably be included under pad of cloth. | 集体沐浴的礼仪是，戒腊低的比丘不应在戒腊高的比丘面前沐浴，或者，如果是在河里沐浴，也不应在他的上游沐浴。如果力所能及且愿意（当然，前提是戒腊高的比丘也肯接受），可以在戒腊高的比丘沐浴时照顾他们的需要。《义注》中所给的这样的一个例子是为他们擦洗。无论是为他人或自己擦洗时，都可以用手、绳子或布垫。海绵在佛陀时代显然还不为人知，它可能被包括在布垫之下。 |
| One is not allowed to rub one’s body with a wooden hand, a string of red powder beads—according to the Commentary, this means bathing powder mixed with powdered stone (cinnabar?) and formed into beads—or with a scrubber incised with a “dragon-teeth” pattern. A bhikkhu who is ill, however, may use an unincised scrubber. In the time of the Buddha, young men while bathing would rub their bodies against trees, against walls, against one another (this was called a “fully immersed massage”), or against rubbing posts (aṭṭhāna, which according to the Commentary, took their name from their being incised with a pattern like a chess board (aṭṭhapada)) in order to toughen their muscles. Bhikkhus are explicitly forbidden from rubbing their bodies in any of these ways. However, they are allowed to massage themselves and one another with their hands. | 不允许用木手、一串红色粉末珠子（根据《义注》，这指的是将沐浴粉与石头粉（朱砂？）混合制成珠子）或雕刻有「龙牙」纹样的擦洗器来擦洗身体。但生病的比丘可以使用未被雕刻的擦洗器。在佛陀时代，年轻男子沐浴时会用身体摩擦树木、墙壁、彼此（这被称为「全身按摩」）或摩擦柱（aṭṭhāna，根据《义注》，因其雕刻有类似棋盘（aṭṭhapada）的图案而得名。）来强健肌肉。比丘被明确禁止以这些方式的任一种来擦洗身体。但是，他们被允许用手按摩自己和彼此按摩。 |
| In another context—cleaning one’s feet before entering a dwelling—one is allowed to step on foot wipers made of stone, stone fragments, and pumice (“sea-foam stone”), so it would seem reasonable that the use of pumice or other stones to scrub off stubborn dirt while bathing would also be permitted. | 在另一个情境——进入住所前清洁双脚——允许踩在由石头、碎石和浮石（「海泡石」）制成的擦脚器上，因此，在沐浴时也允许使用浮石或其他石头擦掉顽固污垢似乎是合理的。 |
| When leaving the water after bathing, one should make way for those entering the water. | 沐浴后离开水面时，应为要下水的人让路。 |
| One is allowed to dry oneself with a water wiper—which the non-offense clauses for Pc 86 say may be made of ivory, horn, or wood—or with a piece of cloth. | 允许用擦水物擦干身体——《波逸提》八六的不犯条款说，擦水物可以由象牙、角或木头制成——或者用一块布。 |
Care of the teeth
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牙齿照料
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Toothbrushes, dental floss, toothpaste, and tooth powders were unknown in the time of the Buddha. However, there is an allowance for tooth wood, which is the same thing as the tooth-cleaning stick discussed under Pc 40. The Buddha extolled the virtues of using tooth wood as follows: “There are five advantages in chewing tooth wood: It is good for the eyes, the mouth does not smell foul, the taste buds are cleaned, bile and phlegm do not coat one’s food, one enjoys one’s food.” At present, toothbrushes and dental floss would come under the allowance for tooth wood. Because tooth wood should not be less than four fingerbreadths long, many Communities extend this prohibition to include toothpicks less than four fingerbreadths as well. Toothpaste and tooth powder, because they are composed of mineral salts, would come under the allowance of salts for medicine.
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佛陀时代，牙刷、牙线、牙膏和牙粉都不存在。然而，当时允许使用齿木，这与《波逸提》四十中讨论到的洁牙棒是相同的东西。佛陀曾赞扬使用齿木的功德如下：「咀嚼齿木有五大益处：有益于眼睛，口无异味，清洁味蕾，胆汁和痰液不会覆盖住食物，尽情享用食物。」如今，牙刷和牙线也属于齿木的开缘范畴。由于齿木的长度不应少于四指宽，许多僧团也将此禁令扩展至长度少于四指宽的牙签。牙膏和牙粉因为是由矿物盐组成，因此属于药物用盐的开缘范畴。
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Hair of the head
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头发
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| The hair of the head should not be worn long. It should be shaved at least every two months or when the hair has grown to a length of two fingerbreadths—whichever occurs first, says the Commentary. In Thailand there is the custom that all bhikkhus shave their heads on the same day, the day before the full moon, so that the Community can present a uniform appearance. Although this is not obligatory, a bhikkhu who does not follow the custom tends to stand out from his fellows. | 头发不宜留长。至少每两个月剃一次，或头发长到两指宽时剃——以先到者为准，《义注》中如此写道。在泰国，有习俗是所有比丘在同一天，即满月前一天剃头，以便僧团保持统一的形象。虽然这不是强制性的，但不遵守此习俗的比丘，往往会显得与众不同。 |
| A razor is one of a bhikkhu’s eight basic requisites. He is also allowed a whetstone, a razor case, a piece of felt (to wrap the razor in), and all razor accessories (such as a strop). At present, this allowance would cover all types of safety razors as well. The Commentary to Pr 2 insists that the razor case not be multicolored. | 剃刀是比丘八种基本必需品之一。此外，比丘还被允许拥有磨刀石、剃刀盒、毡布（用于包裹剃刀）以及所有剃刀配件（例如磨刀皮带）。目前，这项开缘也涵盖所有类型的安全剃刀。《波罗夷》二的《义注》强调，剃刀盒不得为彩色。 |
| Unless ill—e.g., he has a sore on his head—a bhikkhu may not use scissors to cut his hair or have it cut. The question of using electric razors to shave the head is a controversial one. Because their cutting action—even in rotary shavers—is like that of scissors, many Communities will not allow their use in shaving the head. | 除非生病——例如头上长了疮——比丘不得用剪刀剪头发，也不得让人剪头发。使用电动剃刀来剃头的问题一直备受争议。因为电动剃刀的切割动作——即使是旋转式剃刀——也与剪刀类似，所以许多僧团不允许用电动剃刀来剃头。 |
| A bhikkhu may not have gray hairs pulled out. (The wording of the Commentary here suggests that this prohibition covers hair of the body as well as hair of the head, but it goes on to say that ugly hairs growing, e.g., on the eyebrows, forehead, or beard-area may be removed.) He may not arrange the hair of his head with a brush, a comb, with the fingers used as a comb, with beeswax mixed with oil, or with water mixed with oil. Hair dressing mousse and creams would also come under this prohibition. The Commentary gives permission to use one’s hand to smooth down the curled-up ends of one’s body hair—for example, on the arm or chest—and to rub the head with a wet hand to cool it off or to remove dust. | 比丘不可拔除灰发。（此处的《义注》的措辞表明，此禁止涵盖身体毛发和头部毛发，但又接著指出，生长在如眉毛、额头或胡须等部位的难看毛发可以去除。）比丘不可使用刷子、梳子、用手指当成梳子，也不可使用混合了油的蜂蜡或混合了油的水来整理头发。美发摩丝和乳霜也在此禁止之列。《义注》允许比丘用手抚平身体毛发卷曲的末端——例如手臂或胸部的毛发——并用湿手揉搓头部以降温或去除灰尘。 |
Beard
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胡须
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| The beard should not be grown long, although—unlike the hair of the head—there is no explicit maximum length, unless the two month/two fingerbreadth rule is meant to apply here as well. One may not dress the beard as a goatee, a rectangle, or in any other design. The moustache may not be dressed, e.g., by making its ends stand up. Because there is no prohibition against using scissors to cut the beard, electric razors are clearly allowed in shaving the face. | 胡须不宜留长，但与头发不同，胡须长度没有明确的上限，除非「两个月/两指宽」的戒条也适用于此处。不得将胡须修剪成山羊胡、矩形或其他任何形状。鼻子跟嘴唇之间的胡子（上唇胡须）也不得修剪，例如使其末端竖起。由于没有禁止使用剪刀修剪胡须，因此电动刮胡刀显然可以用于剃脸。 |
Face
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脸
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| One may not gaze at the reflection of one’s face in a mirror or bowl of water unless the face has a wound or a disease. According to the Commentary, mirror here covers any reflective surface; bowl of water, any liquid surface. The Commentary also gives permission to look at one’s reflection to check for any signs of aging to be used in meditating on the theme of impermanence. The Vinaya-mukha, noting that the prohibition against using a mirror comes in the context of rules against beautifying the face, argues that looking at one’s reflection for other purposes—for example, as an aid in shaving the head or the beard—should be allowed. Alternatively, it might be argued that the use of a mirror while shaving would lessen the danger of wounding oneself with the razor, and so should be allowed under the exemption made for “disease.” | 除非脸部有伤或生病，否则不得凝视镜子或水碗中自己的脸部倒影。根据《义注》，此处的镜子涵盖任何反射表面；水碗涵盖任何液体表面。《义注》也允许观看自己倒影以检查是否有衰老迹象，用于禅修无常的主题。《戒律入口》指出，禁止使用镜子是在禁止美化脸部的戒条背景下提出的，因此论证说，出于其他目的（例如，辅助剃头或胡须）观看自己的倒影应该被允许。或者，也可以论证说，在剃的时候使用镜子可以减少被剃刀划伤的风险，因此应该根据「生病」的例外情况予以允许。 |
| Except in the case of an illness, one should not apply lotions, powders, or pastes to the face. The reference here is apparently to beautifying lotions, etc. Medicinal lotions, powders, and pastes are allowable (see Chapter 5). There is also a prohibition against applying a mark to the face (such as a caste mark or auspicious mark) with red arsenic. The Commentary interprets red arsenic as covering any coloring agent. The face and body are also not to be painted or dyed (e.g., with cosmetics, henna, or greasepaint). This rule would prohibit a bhikkhu from having his body tattooed as well, although any tattoos done before his ordination would not have to be removed (see Chapter 14). | 除非因患病需要，否则不应在脸上涂抹乳液、粉末或膏剂。此处所指显然是用于美容的乳液等；药用乳液、粉末及膏剂则是允许的（见第五章）。此外，亦禁止使用红砷在脸上绘制标记（如种姓标记或吉祥纹饰）。《义注》将红砷解释为泛指任何著色剂。脸部和身体也不得进行绘画或染色（例如使用化妆品、指甲花染料或油彩）。此戒条也禁止比丘在身上纹身（刺青），不过受具足戒前已有的纹身（刺青）则无需去除（见第十四章）。 |
| Although medicinal eye ointments are allowed, the above rules would prohibit eye cosmetics as well. | 尽管允许使用医用眼膏，但上述戒条同样禁止使用眼部化妆品。 |
Hair of the body
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体毛
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| Nasal hairs should not be grown long. (In the origin story to this rule, people objected to bhikkhus with long nasal hairs “like goblins”). Tweezers are allowed for pulling them out; by extension, scissors should also be allowed for trimming them. The Vinaya-mukha notes that nasal hair performs a useful function in keeping dust out of the lungs, and so interprets this rule as applying only to nasal hairs so long that they grow outside the nostrils. | 鼻毛不应留长。（关于此戒条的起源故事，人们对鼻毛很长、「像妖魔」的比丘表示反感。）允许用镊子拔除鼻毛，推而广之，也应允许用剪刀修剪。《戒律入口》指出，鼻毛具有阻挡灰尘进入肺部的有用功能，因此将此戒条解读为仅适用于那些长出鼻孔之外的鼻毛。 |
| The hair of the chest or stomach should not be dressed. Hair in a “confining” region—which the Vibhaṅga to the bhikkhunī’s parallel rule, their Pc 2, identifies as the armpits and the pubic area—should not be removed unless there is a sore in those areas and a need to apply medicine. | 胸部或腹部的体毛不应修整。至于「隐密部位」的体毛－比丘尼戒条中与此对应的条目（即她们的《波逸提》二）的《经分别》将这些部位界定为腋下和阴部——除非该处生疮需要敷药，否则不应将其除去。 |
Nails
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指甲
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| Fingernails and toenails are not to be grown long. | 手指甲和脚趾甲不得留长。 |
Now on that occasion a certain bhikkhu with long nails was going for alms. A certain woman, on seeing him, said to him, ‘Come, venerable sir. Engage in sexual intercourse.’
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当时，有一位留著长指甲的比丘正在托钵。一位女子见到他，对他说：『来吧，大德，与我行淫。』
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“Enough, sister. That isn’t allowable.”
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「够了，姐妹。那是不允许的。」
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“But, venerable sir, if you don’t engage (in sexual intercourse), I’ll scratch my limbs now with my own nails and make a fuss: ‘I’ve been wronged by this bhikkhu!’”
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「但是，大德，如果您不从事（淫行），我将会用指甲抓伤自己的肢体，然后大声喧嚷：『我被这位比丘欺负非礼了！』」
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“Do you know (what you’re doing) (§), sister?”
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「你知道（自己在做什么）吗（§），姐妹？」
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Then the woman, having scratched her limbs with her own nails, made a fuss: “I’ve been wronged by this bhikkhu!”
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于是，那女子用自己的指甲抓伤了肢体，大声喧嚷道：「我被这位比丘欺负非礼了！」
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People, rushing up, grabbed hold of the bhikkhu. But they saw skin and blood on the woman’s nails. On seeing this, (and saying,) “This was done by this woman herself. The bhikkhu is innocent,” they let him go.
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人们冲上前去，抓住了那位比丘。但他们看见那女人的指甲上沾有皮肉和血迹。见此情景，（便说）：「这是那女人自己干的，这位比丘是清白的」，他们随即放了他。
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| The nails should be cut even with the flesh—a nail clipper is allowed for this purpose—and may be polished only to the extent of removing dirt and stains. The Commentary interprets this last point as an allowance also to remove the dirt under the nails. | 指甲应修剪至与指肉齐平——允许用指甲刀进行修剪——且仅可进行用于去除污垢和污渍程度的打磨。《义注》将最后这一点解读为同时也允许清除指甲缝中的污垢。 |
Ears
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耳朵
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| Instruments for removing dirt from the ears are allowed but may not be made of fancy materials. Allowable materials are bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (§) (e.g., coconut shell), copper (metal), or conch-shell. Under the Great Standards, plastic would currently come under this list as well. This list of ten items should be memorized, as it recurs frequently in the Khandhakas. | 允许使用清理耳垢的器具，但不得由奢华材质制成。允许使用的材质包括：骨、象牙、角、芦苇、竹、木、虫胶（树脂）、果实（如椰子壳）、铜（金属）或海螺壳。依据《四大教示》，塑胶目前也归入此列。这十项列表应当背起来，因为它们在《犍度》中频繁出现。 |
Ornamentation
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装饰物
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| The following ornaments are not to be worn (the Pali word for wear here—dharati—also means to keep or to own): an ear ornament (according to the Commentary, this includes any decoration of the ear, even a palm leaf), a chain, a necklace, an ornament for the waist (even a thread, says the Commentary), an ornamental girdle, an armlet, a bracelet, and a finger ring. None of these rules make an exception when one’s motivation is other than ornamentation. Thus a wristwatch worn for practical purposes, a copper bracelet worn for reasons of health, or mala beads worn for meditative purposes would all be forbidden under these rules. | 以下装饰物不得佩戴（此处「佩戴」一词对应的巴利语 dharati 亦有「持有」或「拥有」之意）：耳饰（根据《义注》，这包括任何耳部装饰，即使是一片棕榈叶）、链饰、项链、腰饰（《义注》指出，即使只是一条线也包括在内）、装饰性腰带、臂镯、手镯以及戒指。即便动机并非为了装饰，这些戒条也不设例外。因此，出于实用目的佩戴的手表、因健康原因佩戴的铜手镯，或是为禅修目的佩戴的念珠，均在这些戒条的禁止之列。 |
Rules
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戒条
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Bathing
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沐浴
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“I allow powders as medicines for one who has an itch, a small boil, a running sore, or an affliction of thick scabs; or for one whose body smells bad. I allow (powdered) dung, clay, and dye-dregs for one who is not ill. I allow a pestle and mortar.” |
「对于患有瘙痒、小疖肿、流脓疮口或厚痂病症者，我允许粉末作为药物；或体味难闻者。对于无病者，我允许使用（粉末状的）粪便、粘土和染料残渣。我允许研钵与研杵。」 |
“The body is not to be rubbed against a tree by a bhikkhu who is bathing. Whoever should rub it (in such a way): an offense of wrong doing.”
— Cv.V.1.1
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「比丘在沐浴时，不得将身体在树上摩擦。若（以此方式）摩擦身体：《恶作》（《突吉罗》）罪。」 |
“The body is not to be rubbed against a wall by a bhikkhu who is bathing. Whoever should rub it (in such a way): an offense of wrong doing.”
— Cv.V.1.1
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「比丘在沐浴时，不得将身体在墙壁上摩擦。若（以此方式）摩擦身体：《恶作》（《突吉罗》）罪。」 |
“One should not bathe at a rubbing post. Whoever should bathe (there): an offense of wrong doing”…. “One should not bathe with a wooden hand. Whoever should bathe (with one): an offense of wrong doing”…. “One should not bathe with a string of cinnabar-powder beads. Whoever should bathe (with one): an offense of wrong doing.”
— Cv.V.1.3
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「不应在擦身柱处沐浴。若（于该处）沐浴者：《恶作》（《突吉罗》）罪」…「不应使用木制手沐浴。若（使用该物）沐浴者：《恶作》（《突吉罗》）罪」…「不应使用朱砂粉珠串沐浴。若（使用该物）沐浴者：《恶作》（《突吉罗》）罪。」 |
“One should not have a ‘fully immersed’ massage made [C: rubbing one’s body up against another person’s body]. Whoever should do so: an offense of wrong doing”…. “One should not bathe with a scrubber incised like dragon teeth. Whoever should do so: an offense of wrong doing”…. “I allow an unincised scrubber for one who is ill.”
— Cv.V.1.4
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「不应进行『完全沉浸式』按摩 [《义注》：即自己身体与他人身体相互摩擦]。若这样做，《恶作》（《突吉罗》）罪」…「不应使用雕刻如龙牙般的擦洗器来沐浴。若这样做，《恶作》（《突吉罗》）罪」…「我允许有病者使用未雕刻的擦洗器。」 |
“I allow a pad of cloth (or: a rope of cloth) (for scrubbing the body)”…. “I allow ordinary hand [C: massaging].”
— Cv.V.1.5
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「我允许布垫（或：布绳）（用于擦洗身体）」…「我允许普通的手 [《义注》：进行按摩]。」 |
“I allow three kinds of foot-wipers: stone, stone fragment(s), pumice (literally, ‘sea-foam stone’) (§).”
— Cv.V.22.1
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「我允许使用三种擦脚物：石头、石块以及浮石（字面意思为『海泡石』）(§)。」 |
“I allow a water wiper, and to wipe oneself dry even with a cloth.”
— Cv.V.17.1
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「我允许擦水物，即使是用布把身体擦干。」 |
“If one is able/willing, one may perform a service for the elder bhikkhus even in the water. One should not bathe in front of the elder bhikkhus or upstream from them. When coming out of the water after bathing, make way for those entering the water.”
— Cv.VIII.8.2
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「若有能力或意愿，即便在水中也可为长老比丘提供服务。不应在长老比丘面前或其上游处沐浴。沐浴完毕离开水中时，应为正入水者让路。」 |
Care of the Teeth
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牙齿照料
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“There are five advantages in chewing tooth wood: It is good for the eyes (§), the mouth does not smell foul, the taste buds are cleaned, bile and phlegm do not coat one’s food, one enjoys one’s food. I allow tooth wood.”
— Cv.V.31.1
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「咀嚼齿木有五种益处：有益眼睛（§），口腔无异味，清洁味蕾，防止胆汁与痰液附著于食物，令人食欲舒畅。我允许齿木。」 |
“A long piece of tooth wood is not to be chewed. Whoever should chew one: an offense of wrong doing. I allow tooth wood eight fingerbreadths long at most. And novices are not to be flicked with it. Whoever should do so: an offense of wrong doing”…. “An overly short piece of tooth wood is not to be chewed. Whoever should chew one: an offense of wrong doing. I allow tooth wood four fingerbreadths long at the very least.”
— Cv.V.31.2
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「不得咀嚼过长的齿木。若咀嚼者，《恶作》（《突吉罗》）罪。我允许齿木，最长为八指宽。亦不得用齿木击打沙弥。若这样做者，《恶作》（《突吉罗》）罪。」…「不得咀嚼过短的齿木。若咀嚼者，《恶作》（《突吉罗》）罪。我允许齿木，最短为四指宽。」 |
Hair of the Head
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头发
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“The hair of the head should not be worn long. Whoever should do so: an offense of wrong doing. I allow two-month (growth) or two fingerbreadths.”
— Cv.V.2.2
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「头发不应留长。若这样做者，《恶作》（《突吉罗》）罪。我允许两个月（的长度），或两指宽。」 |
“I allow a razor, a whetstone, a razor case, a piece of felt, and all razor accessories.
— Cv.V.27.3
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「我允许剃刀、磨刀石、剃刀盒、毡布以及所有剃刀配件。 |
“One should not have the hair of the head cut with scissors. Whoever should do so: an offense of wrong doing. I allow that you have the hair of the head cut with scissors in the case of illness (origin story: a bhikkhu had a sore on his head and couldn’t shave)”…. “Hair of the nostrils should not be worn long. Whoever should do so: an offense of wrong doing”…. “I allow tweezers”…. “One should not have gray hairs taken out. Whoever should do so: an offense of wrong doing.”
— Cv.V.27.5
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「不应用剪刀剪去头发。若这样做者，《恶作》（《突吉罗》）罪。我允许在患病的情况下用剪刀剪头发（起源故事：某比丘头上生疮，无法剃发）」…。「鼻毛不应留长。若这样做者，《恶作》（《突吉罗》）罪。」…。「我允许镊子」…。「不应拔除灰发。若这样做者，《恶作》（《突吉罗》）罪。」 |
“One should not arrange the hair of the head with a brush… with a comb… with the fingers used as a comb… with beeswax mixed with oil… with water mixed with oil. Whoever should do so: an offense of wrong doing.”
— Cv.V.2.3
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「不应使用刷子、梳子、充当梳子的手指、油与蜂蜡的混合物，或油与水的混合物来整理头发。若这样做者，《恶作》（《突吉罗》）罪。」 |
Beard & Hair of the Body
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胡须以及体毛
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“The beard is not to be dressed. The beard is not to grown long. It is not to be dressed as a goatee. It is not to be trimmed as a rectangle. The hair of the chest is not to be dressed. The hair of the stomach is not to be dressed. (The translation of these last two statements follows the Commentary. An alternative translation, not supported by the Commentary, reads them as prohibitions connected with facial hair, in which the first one (parimukhaṁ) could be read as “moustache” and the second (aḍḍharukaṁ or aḍḍhadukaṁ) as “a mutton-chop beard.”) Whiskers are not to be arranged (made to stand up). Hair in a confining region is not to be removed. Whoever should do so: an offense of wrong doing”…. “I allow that hair in a confining region be removed in the case of illness.”
— Cv.V.27.4
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「不得修饰胡须。不得蓄长胡须。不得修剪成山羊胡式样。不得修剪成长方形。不得修饰胸毛。不得修饰腹毛。（后两项的译法依据的是《义注》。另一种不被《义注》支持的译法将其理解为与面部毛发有关的禁止，其中第一项 （parimukhaṁ） 可解读「长在上唇的小胡子」，第二项（aḍḍharukaṁ*或 *aḍḍhadukaṁ）可解读为「羊排络腮胡」。）不得修整（竖起）须发；不得去除隐秘部位的体毛。若这样做者，《恶作》（《突吉罗》）罪…」「我允许在患病情况下去除隐秘部位的体毛。」 |
Face
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脸
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“One should not gaze at the reflection of one’s face in a mirror or in a bowl of water. Whoever should do so: an offense of wrong doing”…. “I allow that, on account of a disease, one gaze at the reflection of one’s face in a mirror or in a bowl of water.”
— Cv.V.2.4
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「不应注视镜中或水钵中自己面孔的倒影。若这样做者：《恶作》（《突吉罗》）罪」…。「我允许因疾病缘故，注视镜中或水钵中自己面孔的倒影。」 |
“The face is not to be smeared (with lotion). The face is not to be rubbed with paste. The face is not to be powdered. The face is not to be marked with red arsenic. The limbs are not to be painted/dyed. The face is not to be painted/dyed. The limbs and face are not to be painted/dyed. Whoever should do so: an offense of wrong doing”…. “I allow that, on account of a disease, the face be smeared (with lotion).”
— Cv.V.2.5
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「不得在脸上涂抹（乳液）。不得在脸上涂擦糊状物。不得在脸上敷粉。不得在脸上涂画红砷。不得给四肢著色或染色。不得给面部著色或染色。不得给四肢和面部著色或染色。若这样做者：《恶作》（《突吉罗》）罪」…。「我允许因疾病之故，在脸上涂抹（乳液）。 |
Nails
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指甲
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“Nails are not to be worn long. Whoever should do so: an offense of wrong doing.”
— Cv.V.27.1
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「指甲不得留长。若这样做者：《恶作》（《突吉罗》）罪。」 |
“I allow a nail-clipper”…. “I allow that the nails be cut down to the extent of the flesh”…. “One’s 20 nails should not be polished. Whoever should do so: an offense of wrong doing. I allow them to be polished away to the extent of dirt/stains.”
— Cv.V.27.2
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「我允许指甲刀」…「我允许将指甲修剪至与肉齐平的程度」…「不应打磨二十个指甲。若这样做者：《恶作》（《突吉罗》）罪。我允许为了去除污垢或污渍而打磨指甲。」 |
Ears
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耳朵
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“I allow an instrument for removing dirt from the ears”…. “One should not use fancy instruments for removing dirt from the ears. Whoever should use one: an offense of wrong doing. I allow that they be made of bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (§) (e.g., coconut shell), copper (metal), or conch-shell.”
— Cv.V.27.6
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「我允许清除耳垢的器具」…「不应使用精致考究的器具来清除耳垢。若使用此类器具：《恶作》（《突吉罗》）罪。我允许由骨、象牙、角、芦苇、竹、木、虫胶（树脂）、果实（§）（如椰子壳）、铜（金属）或海螺壳制成的器具。」 |
Ornamentation
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装饰物
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“An ear ornament should not be worn. A chain should not be worn. A necklace… an ornament for the waist… an ornamental girdle (§)… an armlet… a bracelet… a finger ring should not be worn. Whoever should wear one: an offense of wrong doing.”
— Cv.V.2.1
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「不应佩戴耳饰。不应佩戴炼饰。不应佩戴项链、腰饰、装饰性腰带（§）、臂环、手镯或戒指。若佩戴者：《恶作》（《突吉罗》）罪。」 |