衣资具
| CHAPTER TWO | 第二章 |
Cloth Requisites
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衣资具
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| A bhikkhu has four primary requisites—robe-cloth, food, lodgings, and medicine—and a variety of secondary ones. This and the following five chapters discuss requisites that are allowable and not, along with the proper use of allowable requisites. The suttas provide a background for these discussions by highlighting the proper attitudes that a bhikkhu should develop toward his requisites: He should reflect on their role, not as ends in themselves, but as mere tools toward the training of the mind; and he should develop an attitude of contentment with whatever requisites he receives. | 比丘有四种主要资具——衣、食、住处、药——以及多种次要资具。本章及随后的五章将探讨哪些资具是允许使用的，哪些是不允许的，并如何适当地使用那些允许的资具。经文为这些讨论提供了背景，强调了比丘在对待资具时应培养的正确态度：他应当省察资具的作用，视其为心修行的工具，而非目的本身；同时，无论获得何种资具，他都应培养知足的心态。 |
“And what are the effluents to be abandoned by using? There is the case where a bhikkhu, reflecting appropriately, uses robe-cloth simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for the purpose of covering the parts of the body that cause shame.
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「那么，透过使用而舍弃的烦恼[漏]有哪些呢？即：比丘如理省察，使用衣物仅仅是为了抵御寒冷、炎热，抵御蚊蝇、风、阳光及爬虫的侵扰；仅仅是为了遮蔽身体羞耻部位。
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“Reflecting appropriately, he uses almsfood, 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 holy life, thinking, ‘Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, and live in comfort.’
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「如理省察，他受用施食：既非为了嬉戏，亦非为了沉醉、增肌或美化；而仅是为了维持此色身的存续、消除身体的苦痛，并以此支持梵行生活。思惟：『以此，我将消除旧有的受（饥饿感），而不引发新的受（因过量进食）；我将维持生命，保持无过失，并安适地生活。』
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“Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.
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「如理省察，他使用住处仅是为了抵御寒暑，防避蚊蝇、风吹、日晒及爬虫的侵扰；仅是为了抵御恶劣天气，并享受隐居独处之乐。
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“Reflecting appropriately, he uses medicinal requisites for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.
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「如理省察，他使用医药资具来治疗疾病，只是为了消除已生起的病痛，并力求最大限度地摆脱疾病。
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“The effluents, vexation, or fever that would arise if he were not to use these things (in this way) do not arise for him when he uses them (in this way). These are called the effluents to be abandoned by using.”—MN 2
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「若他不（以这种方式）使用这些事物而会生起漏、烦恼或狂热，当他（以这种方式）使用它们时，便不会生起。这些被称为『通过使用而舍弃的漏』。」——《中部》2经
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“And how is a bhikkhu content? Just as a bird, wherever it goes, flies with its wings as its only burden, so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a bhikkhu is content.”—DN 2
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「比丘如何知足呢？就像鸟儿无论飞往何处，唯一的负担便是双翼；同样地，他以一套袈裟蔽体、以托钵所得之食充饥，便感到满足。无论去往何处，他只携带最基本的生活必需品[资具]。这就是比丘如何知足。」——《长部》2经
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“‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. With reference to what was it said? There is the case where a bhikkhu is content with any old robe-cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing the sick at all. ‘This Dhamma is for one who is content, not for one who is discontent.’ Thus was it said. And with reference to this was it said.”
— AN 8:30
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「『此法是为知足者而设，非为不知足者而设。』这是如此所说的。这是针对什么而说的呢？有此情况，比丘对于任何种类衣料、任何种类托钵所得之食、任何种类住所、任何种类治疗疾病的医药资具，皆能知足。『此法是为知足者而设，非为不知足者而设。』这是如此所说的。这是针对如此而说的。」 |
| Furthermore, for a bhikkhu truly to embody the traditions of the noble ones, he should not only be reflective and content in his use of the requisites, but he should make sure that his reflection and contentment do not lead to pride. | 此外，比丘若要真正体现圣者的传统，不仅在受用资具时应保持省察与知足，还须确保这种省察与知足不致引发傲慢。 |
“There is the case where a bhikkhu is content with any old robe-cloth… any old almsfood… any old lodging at all. He does not, for the sake of robe-cloth… almsfood… lodging, do anything unseemly or inappropriate. Not getting robe-cloth… almsfood… lodging, he is not agitated. Getting robe-cloth… almsfood… lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old robe-cloth… almsfood… lodging at all, exalt himself or disparage others. In this he is diligent, deft, alert, & mindful. This is said to be a bhikkhu standing firm in the ancient, original traditions of the noble ones.”
— AN 4:28
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「有这样一种情形，比丘对任何衣料…任何托钵所得的食物…任何住所都感到知足。他不会为了衣料…托钵食物…住所而做出任何不体面或不恰当的行为。若未得到衣料…托钵食物…住所，他不会心生烦恼；若得到了衣料…托钵食物…住所，他在受用时也不生执著或迷恋，而是清白无咎，既能洞见（因执著而产生的）过患，又能明辨解脱其之道。由于对任何旧的衣料、乞食所得的食物以及住所都感到满足，他既不抬高自己，也不贬低他人。在这方面，他精进、善巧、警觉且保持正念。这就是所谓的坚定地恪守圣者们古老而原始传统的比丘。」 |
| In this way, the requisites fulfill their intended purpose—as aids, rather than obstacles, to the training of the mind. | 如此一来，这些资具都能实现其既定目的——即作为修行心的辅助工具，而非障碍。 |
Robe material
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袈裟材质
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| A candidate for ordination must have a set of robes before he can be admitted to the Community as a bhikkhu (Mv.I.70.2). Once ordained he is expected to keep his robes in good repair and to replace them when they get worn beyond use. | 受具足戒者人选必须备妥一套袈裟，方能获准加入僧团成为比丘（《大品》.一.70.2）。受具足戒之后，他须妥善维护袈裟，若袈裟破损至无法使用，则须予以更换。 |
| The robes may be made from any of six types of robe material: linen, cotton, silk, wool, jute, or hemp (Mv.VIII.2.1). As noted under the discussion of NP 1, the Sub-commentary to that rule includes mixtures of any or all of these types of cloth under “hemp.” There are separate allowances for cloaks, silk cloaks, woolen shawls, and woolen cloth (Mv.VIII.1.36-2.1), but these apparently predated and should be subsumed under the list of six. Nylon, rayon, and other synthetic fabrics are now accepted under the Great Standards. | 袈裟可由六种材质中的任一种制成：亚麻、棉、丝、羊毛、黄麻或大麻（《大品》.八.2.1）。如同在讨论《舍堕》一时所指出的，该戒条的《复注》将上述各种织物（无论是其中一种还是多种的混合）均归入「大麻」这一类别。虽然针对斗篷、丝制斗篷、羊毛披肩及羊毛织物另有单独的开缘（《大品》.八.1.36-2.1），但这些开缘显然早于上述六种材质的分类，且应被纳入该六类之中。依据《四大教示》，尼龙、人造丝及其他合成纤维织物现已被接受。 |
| A bhikkhu may obtain cloth by collecting cast-off cloth, accepting gifts of cloth from householders, or both. The Buddha commended being content with either (Mv.VIII.32). | 比丘可以拾取废弃布料、接受在家居士布施的布料，或兼采这两种方式来获取布料。佛陀赞许对这两种方式中的任一种感到知足（《大品》.八.32）。 |
| Robes made from cast-off cloth are one of the four supports, or nissaya, of which a new bhikkhu is informed immediately after ordination. Keeping to this support is one of the thirteen dhutaṅga practices (Thag&16:7). Mv.VIII.4 contains a series of stories concerning groups of bhikkhus who, traveling together, stop and enter a charnel ground to gather cast-off cloth from the corpses there. The resulting rules: If a group goes in together, the members of the group who obtain cloth should give portions to those who don’t. If some of the bhikkhus enter the charnel ground while their fellows stay outside or go in afterward, those who enter (or enter first) don’t have to share any of the cloth they obtain with those who come in afterwards or stay outside and don’t wait for them. However, they must share portions of the cloth they obtain if their fellows do wait or if they have made an agreement beforehand that all are to share in the cloth obtained. The Commentary to Pr 2 discusses the etiquette for taking a piece of cloth from a corpse: Wait until the corpse is cold, to ensure that the spirit of the dead person is no longer in the body. | 由废弃布料制成的袈裟，是新比丘在受具足戒后立即被告知的四种「依止」（nissaya）之一；坚持这一依止也是十三种「头陀行」（dhutaṅga）之一（《长老偈》16:7）。《大品》.八.4 包含了一系列关于比丘群体结伴同行时，进入弃尸林（charnel ground）从尸体上拾取废弃布料的故事。由此确立的戒条如下：若群体一同进入，获得布料的群体成员应将部分布料分给未获布料者；若部分比丘进入弃尸林，而同伴留在林外或随后才进入，则进入者（或率先进入者）无需与随后进入或留在林外且未等候他们的人分享所获布料。然而，若同伴确实在等候，或众人事先约定共同分享所获布料，则必须分享部份所得布料。《波罗夷》二的《义注》探讨了从尸体上取布的行仪：须等到尸体变冷，以确保死者的神识已不在躯体。 |
| As for gifts of robe-cloth, Mv.VIII.32 lists eight ways in which a donor may direct his/her gift of cloth: | 至于衣料布施，《大品》.八.32）列举了布施者可指定其衣料布施用途的八种方式： |
1. within the territory,
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1. 界场内，
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2. within an agreement,
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2. 在协议范围内，
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3. where food is prepared,
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3. 准备食物的地方，
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4. to the Community,
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4. 给僧团，
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5. to both sides of the Community,
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5. 给两边僧团，
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6. to the Community that has spent the Rains,
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6. 给度过雨安居的僧团，
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7. having designated it, and
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7. 指定之，以及
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8. to an individual.
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8. 给个人。
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| There are complex stipulations governing the ways in which each of these types of gifts is to be handled. Because they are primarily the responsibility of the robe-cloth-distributor, they will be discussed in Chapter 18. However, when bhikkhus are living alone or in small groups without an authorized robe-cloth-distributor, they would be wise to inform themselves of those stipulations, so that they can handle gifts of robe-cloth properly and without offense. | 对于每一种类型的布施，都有复杂的规定来规范处理方式。由于这些规定主要由袈裟衣料分配者负责，因此将在第十八章中讨论。然而，当比丘独居或在小群体里，没有被授权的袈裟衣料分配者时，他们最好了解这些规定，以便妥善处理布施的袈裟衣料，避免犯戒。 |
| Once a bhikkhu has obtained cloth, he should determine it or place it under shared ownership as discussed under NP 1, NP 3, and Pc 59. | 比丘一旦获得布料，就应依照《舍堕》一、《舍堕》三和《波逸提》五九里的讨论，决意布料或将其置于共享所有权之下。 |
Making Robes: Sewing Instructions
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制作袈裟：缝纫说明
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| The basic set of robes is three: a double-layer outer robe, a single-layer upper robe, a single-layer lower robe. Up to two of these robes may be made of uncut cloth with a cut border (an anuvāta—see below). Robes without cut borders may not be worn; the same holds true for robes with long borders, floral borders, or snakes’ hood borders. If one obtains a robe without cut borders or with long borders, one may add the missing borders or cut the long borders to an acceptable size and then wear them. | 基本的袈裟组合包含三件：一件双层外衣、一件单层上衣和一件单层下衣。其中最多两件袈裟可采用「带裁切边的未裁切布料」（即 anuvāta ，见下文）的形制。不得穿著未裁切边的袈裟；带有长边、花边或蛇颈部皮褶边的袈裟亦不得穿著。若获得未裁切边或长边的袈裟，可补缝缺失的边条，或将过长的边条修剪至合规尺寸，方可穿著。 |
| At least one of the robes, however, must be cut. The standard pattern, “like the rice fields of Magadha,” was first devised by Ven. Ānanda at the Buddha’s suggestion. There is no penalty for not following the standard pattern, but keeping to the standard ensures that rag cloth robes will look uniform throughout the Community. It also encourages that large pieces of cloth will get cut, thus reducing the monetary value of any robes made from them and making them less likely to be stolen. See the accompanying diagram. | 然而，至少必须裁剪其中一件袈裟。标准的裁剪样式，「如同摩揭陀的稻田」，最初是由阿难尊者在佛陀的建议下设计的。不遵循标准样式并无惩罚，但遵守标准可以确保僧团内的破布袈裟看起来一致。此外，它还鼓励裁剪大块布料，从而降低用这些布料制成的袈裟的价值，并减少被盗的可能性。请参阅附图。 |
| Each cut robe made to the standard pattern has at least five sections, called khaṇḍas. Although more than five khaṇḍas are allowed, only odd numbers should be used, and not even. The Canon lists names for the parts of the cut robe without explanation. The Commentary interprets them as follows: Each khaṇḍa is composed of a larger piece of cloth, called a maṇḍala (field-plot), and a smaller piece, called an aḍḍhamaṇḍala (half-plot), separated by a small strip, like the dike in a rice field, called an aḍḍhakusi (half-dike). Between each khaṇḍa is a long strip, again like the dike in a rice field, called a kusi (dike). None of the texts mention this point, but it is customary that if the maṇḍala is in the upper part of its khaṇḍa, the maṇḍalas in the neighboring khaṇḍas will be in the lower part of theirs, and vice versa. The central khaṇḍa is called the vivaṭṭa (turning-back); the two khaṇḍas on either side of it, the anuvivaṭṭas; and the remaining khaṇḍas, bāhantas (armpieces), as they wrap around the arms. An alternative interpretation, which the Commentary attributes to the Mahā Aṭṭhakathā, is that all khaṇḍas between the vivaṭṭa and the outermost khaṇḍas are called anuvivaṭṭas, while only the outermost khaṇḍas are called bāhantas. The entire robe is surrounded by a border, called an anuvāta. | 每件依照标准式裁切的袈裟至少包含五个部分，称为 khaṇḍa 。虽然允许使用超过五个 khaṇḍa ，但只应使用奇数，而不应使用偶数。《圣典》列出了裁切的袈裟各部分的名称，但没有解释。《义注》的解释如下：每个 khaṇḍa 由一块较大的布料，称为 maṇḍala （田地）和一块较小的布料，称为 aḍḍhamaṇḍala （半田地）组成，两者之间用一个小条隔开，如同稻田里的沟渠，称为 aḍḍhakusi （半沟渠）。每个 khaṇḍa 之间都有一个长条，同样如同稻田里的沟渠，称为 kusi （沟渠）。没有文献提及这一点，但通常情况下，如果 maṇḍala 位于其 khaṇḍa 的上半部，则相邻 khaṇḍa 中的 maṇḍala 便位于其下半部，反之亦然。中央 khaṇḍa 称为 vivaṭṭa （回转）；其两侧的 khaṇḍa 称为 anuvivaṭṭa ；其余 khaṇḍa 则称为 bāhanta （手臂部份），因为它们环绕著手臂。另一种解释（据《义注》记载出自《Mahā Aṭṭhakathā》）是，所有介于 vivaṭṭa 和最外面的 khaṇḍa 之间的 khaṇḍa 都称为 anuvivaṭṭa ，而只有最外面的 khaṇḍa 才称为 bāhanta 。整件袈裟环绕著一圈边框，称为 anuvāta 。 |
| Two remaining pieces are mentioned in the Canon, the gīveyyaka (throat-piece) and the jaṅgheyyaka (calf-piece). The Commentary gives two interpretations of these names. The first, which it prefers, is that these are extra layers of cloth, sewn respectively onto the upper robe at the anuvāta wrapping around the neck and onto the lower robe at the anuvāta rubbing against the calves, to protect the robes from the extra wear and tear they tend to get in those places. With the current large size of the upper robe, a jaṅgheyyaka is useful on its lower anuvāta as well. The second interpretation, which for some reason the Vinaya-mukha prefers, is that these pieces are, respectively, the vivaṭṭa and the anuvaṭṭas in the upper robe. | 《圣典》中还提到了剩余的两个部件，分别是 gīveyyaka （喉咙部件）和 jaṅgheyyaka （小腿肚部件）。《义注》对这两个名称给了两种解释。第一种解释，也是《义注》偏好的解释，认为，这些是额外的布料层，分别缝在上衣环绕颈部的 anuvāta 和下衣摩擦小腿处的 anuvāta 上，以保护袈裟免受那些地方容易造成的额外磨损。鉴于目前上衣尺寸较大，在其下方 anuvāta 上的 jaṅgheyyaka 也是有用的。第二种解释（不知何故，《戒律入口》偏好这种解释）认为，这些部件分别是上衣的 vivaṭṭa 和 anuvaṭṭa[译注：似乎为打字错误，应该是 anuvivaṭṭa ] 。 |
| If one needs to make a cut robe but the amount of cloth available is enough only for an uncut robe (i.e., folding the edges of the cut pieces to make a proper seam would use up too much of the cloth), one may use a seam-strip to connect the pieces. This is apparently a long narrow strip of material to which one could stitch the cut pieces without folding them. | 如果需要制作一件裁剪的袈裟，但布料数量只够做一件未裁剪的袈裟（也就是说，如果把裁剪好的布片边缘折叠缝合，会用掉太多布料），可以使用缝合条来连接布片。缝合条明显地是一条细长的材料条，可以将裁剪好的布片缝合在上面，而无需折叠。 |
| Pc 92 sets the maximum size for robes at 6x9 sugata spans. See the discussion under that rule. | 《波逸提》九二将家的最大尺寸设定为 6x9 善逝张手。请参阅该戒条下的讨论。 |
| A fastener paired with a cloth/thread loop to hold the fasteners may be added to the robe at the neck, and another fastener-loop pair at the lower corners. The fasteners should not be made of fancy materials. Allowable materials are the standard list of ten (mentioned under “Ears” in the preceding chapter) plus thread or cord (tied into a knot). Cloth backings for the fasteners and loops are allowed, to strengthen them. For the fasteners and loops connecting the lower corners of the robe, the cloth backing for the fastener should be put at the edge of the robe, and the cloth backing for the tying loops seven or eight fingerbreadths in from the edge at the other corner. | 袈裟颈部处可加上搭扣并配上用于固定搭扣的布/线环圈；下方角落也可加上另一对搭扣及环圈。搭扣不应使用精美的材料。允许使用的材料为前一章「耳朵」部分所述的十种标准材料，外加线或绳（打成一个结）。允许在搭扣和环圈处用底布以增强其强度。连接袈裟下方角落的搭扣及环圈，搭扣的底布应位于袈裟边缘，而在另一角落系搭扣的环圈的底布则应位于距离边缘七八指宽的位置。 |
Repairing Robes
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修补袈裟
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| When robes become ragged and worn, one is encouraged to patch them, even—if necessary—to the extent of turning a single-layer robe into a double-layer robe, and the double-layer outer robe into a four-layer one. One is also encouraged to get as much patching material as needed from cast-off cloth and shop-remnant cloth. Mv.VIII.14.2 lists five allowable means of repairing damaged cloth: patching, stitching, folding, sealing (with wax? tree gum?), and strengthening. As often happens with the technical vocabulary of sewing and other skills, there is some doubt about a few of these terms, especially the fourth. The Commentary defines the first as adding a patch after cutting out the old, damaged cloth; and the last as adding a patch without removing the damaged part. Folding would probably cover folding the cloth next to a rip or a frayed edge over the damaged part and then stitching it. Mv.VIII.21.1 lists four additional ways of repairing damaged cloth: a thread patch (darning), the removing of an uneven edge (according to the Commentary, this refers to cases where one of two pieces at the edge of the robe gets pulled out longer than the other when a thread gets yanked), a border and a binding for the edge of the border (to strengthen a frayed edge), and a network of stitches (the Commentary says that this is a network sewn like the squares on a chess board to help keep two pieces of cloth together; it probably refers to the network of stitches that forms the basis for darning a hole). | 当袈裟破旧不堪时，被鼓励自己修补，甚至必要时，可以将单层袈裟改成双层，将双层外衣改成四层。也被鼓励尽可能从废弃布料和店铺剩余布料来获取所需修补材料。《大品》.八.14.2 列出了五种允许的修补破损布料的方法：修补、缝合、折叠、密封（用蜡？树胶？）和加强。正如缝纫和其他技艺的专业术语中经常出现的情况一样，其中一些术语的含义存在一些疑问，尤其是第四个。《义注》将第一种定义为在剪掉旧的破损布料后添加补丁；将最后一种定义为在不移除破损部分的情况下添加补丁。折叠可能是指将布料沿著撕裂处或磨损边缘折叠覆盖破损部分，然后再进行缝合。《大品》.八.21.1 列出了修补破损布料的另外四种方法：用线缝补（织补）、去除不均匀的边缘（根据《义注》，这是指当线被拉扯时，袈裟边缘的两块布料中的一块比另一块长的情况）、边框和边框边缘的包边（以加固磨损的边缘）以及缝线网（《义注》说，这是一种像国际象棋棋盘上的方格一样缝制的网，以帮助将两块布料固定在一起；它可能是指构成织补破洞基础的缝线网）。 |
Making Robes: Sewing Equipment
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制作袈裟：缝纫设备
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| One is allowed to cut cloth with a small knife with or without a handle. According to the Commentary, folding knives come under “knife with a handle,” and scissors would probably come here as well. Needles and thimbles may be used in sewing. At present, sewing machines have been accepted under the Great Standards. Knife-handles and thimbles may not be made of fancy materials. Allowable materials are the standard list of ten. To protect these items, one is allowed a piece of felt to wrap the knife and a needle tube for the needles; Pc 60 also indicates that a needle box would be one of a bhikkhu’s standard requisites, although none of the texts explain the difference between the box and the tube. Because Pc 86 forbids needle boxes made of bone, ivory, or horn, both the tube and the box could apparently be made of any of the seven remaining materials in the standard list of ten. | 允许使用有带柄或没有带柄的小刀裁剪布料。根据《义注》，折叠刀属于「带柄刀」的范畴，剪刀也可能属于此类。针和顶针可用于缝纫。目前，缝纫机根据《四大教示》已被接受。刀柄和顶针不得使用华丽的材质制成。允许使用的材料是十种标准材料列表。为了保护这些物品，允许使用一块毡布来包裹刀，并使用针管存放针；《波逸提》六十还显示，针盒是比丘的标准必需品之一，尽管没有任何文献解释针盒和针管之间的区别。由于《波逸提》八六禁止使用骨头、象牙或角制成的针盒，因此针管和针盒显然都可以使用十种标准材料列表中剩余的七种材料中的任何一种来制成。 |
| Cv.V.11.2 reports that various substances were used without success to keep needles from rusting—filling the needle tube with yeast, with dried meal, with powdered stone—and the bhikkhus finally settled on powdered stone pounded with beeswax. The Commentary reports that dried meal mixed with turmeric is also an effective rust deterrent. To keep the powdered stone mixture from cracking, one may encase it in a cloth smeared with beeswax. The Commentary reports that the Kurundī includes any cloth-case under “cloth smeared with beeswax,” while the Commentary itself also includes knife-sheaths under this allowance. | 《小品》.五.11.2 记载，各种物质曾被使用来防止针生锈，例如在针管内填充酵母、干面粉和石粉，但都没有成功。最终，比丘们选择了用蜂蜡捣碎的石粉。《义注》中记载，干粗磨粉与姜黄混合也是一种有效的防锈剂。为了防止石粉混合物开裂，可以将其包裹在涂抹了蜂蜡的布中。《义注》中提到，《Kurundī》将任何布套都归入「涂抹了蜂蜡的布」的范畴，而《义注》本身也将刀鞘也归入此开缘。 |
| To keep these items from getting lost, one is allowed small containers for storing them. To keep the containers orderly, one is allowed a bag for thimbles, with a cord for tying the mouth of the bag that, when the mouth of the bag is closed, can be used as a carrying strap. | 为了防止这些物品遗失，允许使用小容器存放它们。为了保持容器整齐有序，允许使用顶针袋，袋子上带有一条绳子，用于系紧袋口；袋口闭合时，该绳子可用作提把手。 |
| To keep cloth aligned while sewing it, one is allowed to use a frame, called a kaṭhina, attached with strings for tying down the pieces of cloth to be sewn together. According to the Commentary, these strings are especially useful in sewing a double-layer robe. Apparently, a Community would have a common frame used by all the bhikkhus, as there are many rules covering its proper use and care. It is not to be set up on uneven ground. A grass mat may be placed under it to keep it from getting worn; and if the edges of the frame do wear out, a binding may be wrapped around them to protect them. If the frame is too big for the robe to be made, one may add extra sticks within the frame to make a smaller frame to the right size. There are also allowances for cords to tie the smaller frame to the larger frame, for threads to tie the cloth to the smaller frame, and for slips of wood to be placed between two layers of cloth. One may also fold back the mat to fit the smaller frame. A ruler or other similar measuring device is allowed to help keep the stitches equidistant; and a marking thread—a thread smeared with turmeric, similar to the graphite string used by carpenters, says the Commentary—to help keep them straight. | 为了在缝制过程中保持布料对齐，可以使用一种称为「kaṭhina」的框架，框架上系有绳子，用来捆绑待缝制在一起的布片。根据《义注》，这些绳子在缝制双层袈裟时尤其有用。显然，一个僧团会有一个所有比丘共用的框架，因为有许多关于框架正确使用和保养的戒条。框架不能架设在不平坦的地面上。可以在框架下铺一块草席，以防止磨损；如果框架边缘磨损，可以用滚边包起来保护。如果框架太大，无法缝制袈裟，可以在框架内添加额外的棍子，将其缩小到合适的尺寸。此外，还允许使用绳子将小框架连接到大框架上，用线将布料固定在小框架上，以及在两层布料之间放置木条。也可以将席子折叠起来，使其适合较小的框架。允许尺或其他类似的测量工具来帮助保持针脚等距；也可以使用标记线（一种涂有姜黄的线，类似于木匠使用的石墨线，《义注》中如此写道）来帮助保持针脚笔直。 |
| There is a dukkaṭa for stepping on the frame with unwashed feet, wet feet, or shod feet. This indicates that the frame is meant to be placed horizontally on the ground when in use. The frame is apparently jointed, for when not in use it may be rolled or folded up around a rod, tied with a cord, and hung from a peg in the wall or an elephant-tusk peg. A special hall or pavilion may be built for storing and using the frame. This is discussed in Chapter 7. | 用未洗的脚、湿脚或穿鞋的脚踩踏框架，犯《突吉罗》。这表明框架在使用时应水平放置在地面上。框架显然是接合式的，因此不用时可以卷起或折叠起来，绕在杆子上，用绳子捆扎，然后挂在墙上的钉子或象牙钉上。可以建造专门的厅堂或亭子来存放和使用框架。这在第七章中有讨论。 |
Making Robes: Dyeing
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制作袈裟：染色
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| Robes of the following colors should not be worn: entirely blue (or green—the Commentary states that this refers to flax-blue, but the color nīla in the Canon covers all shades of blue and green), entirely yellow, entirely blood-red, entirely crimson, entirely black, entirely orange, or entirely beige (according to the Commentary, this last is the “color of withered leaves”). Apparently, pale versions of these colors—gray under “black,” and purple, pink, or magenta under “crimson”—would also be forbidden. As white is a standard color for lay people’s garments, and as a bhikkhu is forbidden from dressing like a lay person, white robes are forbidden as well. The same holds true for robes made from patterned cloth, although the Vinaya-mukha makes allowances for subtle patterns, such as the ripple pattern called “squirrel’s tail” that Thais sometimes weave into their silk. The Commentary states that if one receives cloth of an unallowable color, then if the color can be removed, remove it and dye the cloth the proper color. It is then allowable for use. If the color can’t be removed, use the cloth for another purpose or insert it as a third layer inside a double-layer robe. | 以下颜色的袈裟不应穿著：纯蓝色（或绿色——《义注》指出这指的是亚麻蓝，但《圣典》中 nīla 该颜色涵盖了所有蓝色和绿色色调）、纯黄色、纯血红色、纯深红色、纯黑色、纯橙色或纯米色（根据《义注》，最后一种是「枯叶的颜色」）。显然，这些颜色的浅色版本——「黑色」下的灰色，以及「深红色」下的紫色、粉红色或洋红色——也是被禁止的。由于白色是居士服装的标准颜色，而比丘被禁止穿著得像居士，因此白色袈裟也是被禁止的。同样的道理也适用于由有图案的布料制成的袈裟，尽管《戒律入口》允许一些细微的图案，例如泰国人有时会在丝绸上织入的被称为「松鼠尾」的波纹图案。《义注》指出，如果收到不被允许的颜色的布料，如果可以去除颜色，则应去除颜色并将布料染成合适的颜色。这样，布料就允许使用了。如果颜色无法去除，则应将布料用于其他用途，或将其作为第三层缝入双层袈裟中。 |
| The standard color for robes is brown, although this may shade into reddish, yellow-, or orange-brown. In an origin story, bhikkhus dyed their robes with dung and yellow clay, and the robes came out looking wretched. So the Buddha allowed six kinds of dye: root-dye, stem (wood) dye, bark-dye, leaf-dye, flower-dye, fruit-dye. The Commentary notes, however, that these six categories contain a number of dyes that should not be used. Under root dyes, it advises against turmeric because it fades quickly; under bark dyes, Symplocos racemosa and Mucuna pruritis because they are the wrong color; under wood dyes, Rubia munjista and Rottleria tinctora for the same reason; under leaf dyes, Curculigo orchidoidis and indigo for the same reason—although it also recommends that cloth already worn by lay people should be dyed once in Curculigo orchidoidis. Under flower-dyes, it advises against coral tree (Butea frondosa) and safflower because they are too red. Because the purpose of these dye allowances is that the bhikkhus use dyes giving a fast, even color, commercial chemical dyes are now accepted under the Great Standards. | 袈裟的标准颜色是棕色，但也可能呈现偏红、偏黄或偏橙的棕色调。在起源故事里，比丘们用粪便和黄黏土来染袈裟，结果染出来的袈裟看起来糟透了。于是，佛陀准许使用六类染料：根、茎（木）、树皮、叶、花、果实。然而，《义注》指出，这六类包含一些不应使用的染料。在根类染料中，因姜黄（turmeric）易褪色而不予推荐；在树皮类染料中，因颜色不当而不推荐使用珠仔树（Symplocos racemosa）和黧豆（Mucuna pruritis）；在木材类染料，因同样原因而不推荐梵茜草（Rubia munjista）和粗糠柴（Rottleria tinctora）；在叶类染料中，因同样原因而不推荐仙茅（Curculigo orchidoidis）和靛蓝（indigo）——尽管《义注》也建议，对于在家居士穿过的布料，应先用仙茅染过一次。在花类染料中，因颜色过红而不建议使用紫矿（Butea frondosa）和红花（safflower）。因为允许这些染料的目的是让比丘们使用能染出坚固且均匀颜色的染料，如今根据《四大教示》，商业化学染料也被接受。 |
| The following dyeing equipment is allowed: a small dye-pot in which to boil the dye, a collar to tie around the pot just under its mouth to prevent it from boiling over, scoops and ladles, and a basin, pot, or trough for dyeing the cloth. Once the cloth has been dyed, it may be dried by spreading it out on grass matting, hung over a pole or a line, or hung from strings tied to its corners. | 允许下列的染色用具：一个用于煮染料的小染锅、一个绑在锅口下方以防止染料溢出的项圈、勺子和长柄勺，以及一个用于染布的盆、罐或槽。染好的布料可以摊在草席上晾干，也可以挂在杆子或绳子上晾干，或是用绳子绑在布料的角落晾干。 |
| The following dyeing techniques are recommended. When the dye is being boiled, one may test to see if it’s fully boiled by placing a drop in clear water or on the back of one’s fingernail. If fully boiled, the Commentary notes, the dye will spread slowly. Once the cloth is hung up to dry, one should turn it upside down repeatedly on the line so that the dye does not run all to one side. One should not leave the cloth unattended until the drips have become discontinuous. If the cloth, once dry, feels stiff, one may soak it in water; if harsh or rough, one may beat it with the hand. | 推荐下列的染色技巧。煮染料时，可滴一滴在清水中或指甲背面，以测试是否煮沸。《义注》指出，如果已完全煮沸，则会缓慢扩散。一旦把布挂起来晾干，应在绳上反复翻转，以免染料全部流向一侧。在染料滴落不再连续之前，不应让布料无人看管。如果布料晾干后感觉僵硬，可将其浸泡在水中；如果感觉粗糙或生硬，可用手拍打。 |
Washing Robes
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洗袈裟
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| The Commentary to Pr 2 notes that, when washing robes, one should not put perfume, oil, or sealing wax in the water. This, of course, raises the question of scented detergent. Because unscented detergents are often hard to find, a bhikkhu should be allowed to make use of what is available. If the detergent has a strong scent, he should do his best to rinse it out after washing. | 《波罗夷》二的《义注》指出，洗袈裟时，不应在水中加入香水、油或封蜡。这自然引出了有香味的洗涤剂的问题。由于无香味的洗涤剂往往难以取得，比丘应被允许使用现有可得之物。若洗涤剂香味浓厚，洗后应尽力冲洗干净。 |
Other Cloth Requisites
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其他衣资具
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| In addition to one’s basic set of three robes, one is allowed the following cloth requisites: a felt sitting rug (see NP 11-15); a sitting cloth (see Pc 89); a skin-eruption covering cloth (see Pc 90); and a rains-bathing cloth (see Pc 91). The following articles are also allowed and may be made as large as one likes: a sheet; a handkerchief (literally, a cloth for wiping the face/mouth); requisite-cloth; bags for medicine, sandals, thimbles, etc., with a cord for tying the mouth of the bag as a carrying strap; bandages (listed in the Rules section of Chapter 5); and knee straps. The Canon makes no mention of the shoulder cloth (aṁsa) that many bhikkhus wear at present. It would apparently come under the allowance for requisite-cloths (parikkhāra-cola). | 除了基本的「三衣」之外，比丘还被允许使用以下衣资具：毛毡坐具[敷具]（参阅《舍堕》十一至十五）、坐布[坐具]（参阅《波逸提》八九）、覆疮布（参阅《波逸提》九十）以及雨浴衣（参阅《波逸提》九一）。此外，以下物品亦允许制作，且尺寸可根据喜好制作得任意大：床单；手巾（字面意为擦脸或擦嘴的布）；资具布；用于盛装药物、凉鞋、顶针等物品的袋子，有绳子系袋口，可用作提带；绷带（列于第五章「戒条」部分）；以及膝带。《圣典》中未提及当今许多比丘所穿戴的「肩衣」（aṁsa）；它显然应归入「资具布」[杂用布]（parikkhāra-cola）的允许范围。 |
| According to the Commentary, the color restrictions applying to robes do not apply to sheets, handkerchiefs, or other cloth requisites. However, they do apply at present to shoulder cloths. | 根据《义注》，适用于袈裟的颜色限制并不适用于床单、手巾或其他衣资具。但是，目前这些限制确实适用于肩衣。 |
| There is some disagreement about which cloth items should be included under “requisite-cloth.” The Commentary allows that spare robes be determined as “requisite-cloth,” but these should be made to the standard size and follow the color restrictions for the basic set of three robes. The Vinaya-mukha prefers to limit the category of requisite-cloth to small cloth items such as bags, water strainers, etc. See the discussion of spare robes under NP 1. | 关于哪些布制品应归入「必需布料」（requisite-cloth）范畴，存在一些分歧。《义注》允许将备用袈裟决意为「必需布料」，但这些备用袈裟必须符合标准尺寸，并遵循适用于基本三衣的颜色限制。《戒律入口》则倾向于将「必需布料」的范围限定诸如像袋子、滤水器等小型布制品。请参阅《舍堕》一条目下关于备用袈裟的讨论。 |
| The knee strap is a strip of cloth to help keep the body erect while sitting cross-legged. It is worn around the torso and looped around one or both knees. There is a prohibition against using the outer robe in this manner (see the origin story to Sg 6); and even if the strap is of an allowable sort, only an ill bhikkhu may use it while in an inhabited area (see Sk 26). To make knee straps, bhikkhus are allowed a loom, shuttles, strings, tickets, and all accessories for a loom. | 「膝带」是一种布带，用来帮助在盘腿而坐时保持躯干挺直。使用时，将其围在躯干上，并套住单侧或双侧膝盖。戒条禁止将外衣当作膝带使用（参见《僧残》六的起源故事）；即便所用的带子符合规定，也仅限有病的比丘方可在俗家间使用（参见《应学》二六）。为了制作膝带，比丘被允许拥有织布机、梭子、线绳、标签以及织布机所需的一切配件。 |
| Two styles of waistband are allowed: cloth strips and “pig entrails.” According to the Commentary, the cloth strip may be made of an ordinary weave or a fish-bone weave; other weaves, such as those with large open spaces, are not allowed; a “pig-entrails” waistband is like a single-strand rope with one end woven back in the shape of a key-loop (apparently for inserting the other end of the waistband); a single-strand rope without the hole and other round belts are also allowed. The Canon forbids the following types of waistbands: those with many strands, those like a water-snake head, those braided like a tambourine frame, those like chains. | 允许使用两种款式的腰带：布条式和「猪内脏」式。根据《义注》，布条式腰带可采用普通织法或鱼骨织法；不允许使用其他织法（如带有大孔隙的织法）。「猪内脏」式腰带形似单股绳索，其一端编织回形成一个钥匙环形状（显然是为了穿入腰带的另一端）；不带孔的单股绳索以及其他圆形带状物也被允许。《圣典》禁止以下类型的腰带：多股编织的腰带、如同水蛇头的腰带、编织得如同铃鼓框的腰带，如同链条的腰带。 |
| If the border of the waistband wears out, one may braid the border like a tambourine frame or a chain. If the ends wear out, one may sew them back and knot them in a loop. If the loops wear out, one is allowed a belt fastener, which must be made of one of the allowable materials in the standard list of ten. The Commentary to Pr 2 notes that the fastener should not be made in unusual shapes or incised with decorative patterns, letters, or pictures. | 如果腰带边缘磨损，可以像编织铃鼓框或链条一样将其编织起来。如果末端磨损，可以将其缝合回来并打结成环状。如果环状部分磨损，则允许腰带扣，腰带扣必须由标准列表中允许使用的十种材料之一制成。《波罗夷》二的《义注》指出，腰带扣不应做成奇特的形状，也不应刻有装饰图案、字母或图画。 |
Dressing
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穿著
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| There are rules concerning garments that may not be worn at any time, as well as rules concerning garments that must be worn when entering an inhabited area. | 对于任何时候都不得穿著的服装，以及进入俗家间时必须穿著的服装，都有相关的戒条。 |
Forbidden garments
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禁止的服装
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| A bhikkhu who wears any of the following garments, which were the uniform of non-Buddhist sectarians in the Buddha’s time, incurs a thullaccaya: a kusa-grass garment, a bark-fiber garment, a garment of bark pieces, a human-hair blanket, a horse tail-hair blanket, owls’ wings, black antelope hide. The prohibition against black antelope hides covers other animal hides as well. | 比丘若穿著以下任何一种服饰（这些服饰在佛陀时代是非佛教宗派人士的装束），犯《偷兰遮》：茅草衣、树皮纤维衣、树皮碎片衣、人毛毯、马尾毛毯、猫头鹰翅膀、黑羚羊皮。禁止使用黑羚羊皮也适用于其他动物皮毛。 |
| A bhikkhu who adopts nakedness as an observance also incurs a thullaccaya. If he goes naked for other reasons—as when his robes are stolen—the Vibhaṅga to NP 6 states that he incurs a dukkaṭa. Three kinds of covering are said to count as covering one’s nakedness: a cloth-covering, a sauna-covering, and a water-covering. In other words, there is no offense in being uncovered by cloth in a sauna or in the water (as while bathing). Because saunas in the Buddha’s time were also bathing places, the allowance for sauna-covering would extend to include modern bathrooms as well. In other situations, one should wear at least one’s lower robe. Chapter 8 lists the normally allowable activities that are not allowed while one is naked. | 比丘将裸体作为修行准则，也犯《偷兰遮》。若他因其他原因（如衣物被窃）而裸体，《舍堕》六的《经分别》说他犯《突吉罗》。所谓「遮蔽裸体」，有三种遮蔽形式：以布遮蔽、以蒸汽浴环境遮蔽，以及以水遮蔽。换言之，若在蒸气浴或水中（如沐浴时）未以布料遮身，并不构成犯戒。由于佛陀时代的蒸气浴场所亦兼作沐浴之处，因此「以蒸气浴环境遮蔽」的开缘，同样也延伸适用于现代的浴室环境。在其他情况下，至少应穿戴下衣。第八章列举了在通常情况下被允许、但在裸体状态下则被禁止进行的活动。 |
| To wear any of the following garments incurs a dukkaṭa: a garment made of swallow-wort (Calotropis gigantea) stalks, a garment made of makaci fiber, jackets or corsets, tirīta-tree (Symplocos racemosa) garments, turbans, woolen cloth with the fleece on the outside, and loincloths. The Commentary states that jackets/ corsets and turbans may be taken apart and the remaining cloth used for robes; that tirīta-tree garments can be used as foot wipers; and that woolen cloth with the fleece inside is allowable. As for loincloths, it says that these are not allowed even when one is ill. | 穿戴以下任何一种衣物都会犯《突吉罗》：用牛角瓜（Calotropis gigantea）茎秆制成的衣物、用摩迦支纤维制成的衣物、夹克或束身衣、用珠仔树（Symplocos racemosa）制成的衣物、包头巾、毛面朝外的毛织物，以及腰布。《义注》说，夹克/束身衣和包头巾可以拆开，剩余的布料可以用来做袈裟；珠仔树制成的衣物可以用来擦脚；毛面朝内的毛织物是允许的。至于腰布，《义注》说，即使生病了也不允许。 |
| One is also not allowed to wear householder’s upper or lower garments. This refers both to garments tailored in styles worn by householders—such as shirts and trousers—as well as folding or wrapping one’s robes around oneself in styles typical of householders in countries where the basic householder’s garments are, like the bhikkhu’s upper and lower robes, simply rectangular pieces of cloth. According to the Commentary, the prohibition against householder’s upper garments also covers white cloth, no matter how it is worn. | 此外，也不允许穿著居士的上衣或下衣。这既指仿照居士穿著的款式制作的服装——例如衬衫和裤子——也指将袈裟折叠或裹在身上，如同某些国家居士的典型穿法，因为在这些国家，居士的基本服装，如同比丘的上衣和下衣一样，仅仅是长方形的布料。根据《义注》，禁止穿著居士上衣也包括白色布料，无论其穿著方式如何。 |
| Householder’s ways of wearing the lower garment mentioned in the Canon are the “elephant’s trunk” [C: a roll of cloth hanging down from the navel], the “fish’s tail” [C: the upper corners tied in a knot with two “tails” to either side], the four corners hanging down, the “palmyra-leaf fan” arrangement, the “100 pleats” arrangement. According to the Commentary, one or two pleats in the lower robe when worn in the normal way are acceptable. | 《圣典》中提到的居士穿著下衣的方式有：「象鼻式」（《义注》：从肚脐垂下的一卷布料）、「鱼尾式」（《义注》：指将上角落打结，两边各垂下两根「尾巴」）、四角垂下、「棕榈叶扇式」和「百褶式」。根据《义注》，下衣正常穿著时，有一两褶是可以接受的。 |
| The Canon does not mention specific householder ways of wearing an upper garment, but the Commentary lists the following: | 《圣典》中并未提及居士穿著上衣的具体方式，但《义注》列出了以下几种： |
1) “like a wanderer” with the chest exposed and the robe thrown back over both shoulders
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1）「像流浪者」，暴露胸膛，袈裟披在双肩上
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2) as a cape, covering the back and bringing the two corners over the shoulders to the front;
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2）像披风一样，遮住背部，并将两个角搭在肩膀上到前面；
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3) “like drinkers” as a scarf, with the robe wrapped around the neck with two ends hanging down in front over the stomach or thrown over the back;
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3）「像饮酒者」像围巾一样，袈裟围在脖子上，两端垂在前面盖住肚子或披在背上；
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4) “like a palace lady” covering the head and exposing only the area around the eyes;
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4）「像宫女」遮住头部，只露出眼睛周围的区域；
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5) “like wealthy householders” with the robe cut long so that one end can wrap around the whole body;
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5）「像富裕的居士」，袈裟裁剪得很长，一端可以裹住整个身体；
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6) “like plowmen in a hut” with the robe tucked under one armpit and the rest thrown over the body like a blanket;
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6）「像茅屋里的农夫」，袈裟掖在腋下，其余部分像毯子一样披在身上；
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7) “like brahmans” with the robe worn as a sash around the back, brought around front under the armpits, with the ends thrown over shoulders;
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7）「像婆罗门」，袈裟像腰带一样系在背后，从前面绕到腋窝下，末端披在肩上；
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8) “like text-copying bhikkhus” with the right shoulder exposed, and the robe draped over the left shoulder, exposing the left arm.
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8）「像抄文献的比丘」，右肩露在外面，袈裟披在左肩上，露出左臂。
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| To wear the robe in any of these ways out of disrespect, in a monastery or out, it says, entails a dukkaṭa. However, if one has a practical reason to wear the robe in any of these ways—say, as a scarf while sweeping the monastery grounds in cool weather, or “like a palace lady” in a dust storm or under blisteringly hot sun—there should be no offense. The wilderness protocol (Chapter 9) indicates that bhikkhus in the Buddha’s time, while going through the wilderness, wore their upper robe and outer robe folded on or over their heads, and that they did not necessarily have their navels or kneecaps covered with the lower robe. | 《义注》说，若出于不敬，无论是在寺院内或出外，以这些方式穿著袈裟，均构成《突吉罗》。然而，若有实际理由而以这些方式穿著——例如在天气凉爽时，清扫寺院地面时将袈裟当作围巾；又如在沙尘暴或烈日曝晒下，将袈裟「像宫女」一样穿著——则不应视为犯戒。「林野行仪/行止」（第九章）表明，佛陀时代的比丘在穿越林野时，会将上衣与外衣折叠起来置于头顶或披在头上；此外，他们也未必会用下衣遮盖住肚脐或膝盖。 |
| It was also common, when in the wilderness or in a monastery, to spread out the outer robe, folded, as a groundsheet or sitting cloth (see DN 16, SN 16:11). However, the protocols for eating in a meal hall (Chapter 9) state that there is an offense in spreading out the outer robe and sitting on it in an inhabited area. Some Communities (and the Vinaya-mukha) interpret this as a prohibition against sitting on the outer robe in inhabited areas even when wearing it around the body. This not only creates an awkward situation when visiting a lay person’s house but is also a misinterpretation of the rule. | 在林野或寺院中，也常将折叠好的外衣铺开，用作地垫或坐布（参见《长部》16经，《相应部》16:11经）。然而，食堂用餐行仪（第九章）陈述，在俗家间铺开外衣并坐在上面是犯戒的。有些僧团（以及《戒律入口》）将此解释为即使穿著外衣在身上，在俗家间也禁止坐在外衣上。这不仅会在拜访居士家时造成尴尬的局面，也是对戒条的误解。 |
Required garments
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所需的服装
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| Except on certain occasions, a bhikkhu entering an inhabited area must wear his full set of three robes and take along his rains-bathing cloth. The purpose here is to help protect his robes from being stolen: Any robes left behind could easily fall prey to thieves. Valid reasons for not wearing any of the basic set of three robes while entering an inhabited area are: One is ill, there is sign of rain, one is crossing a river, one’s dwelling is protected with a latch, or the kaṭhina has been spread. Valid reasons for not taking along the rains-bathing cloth are: One is ill, one is going outside the “territory,” one is crossing a river, the dwelling is protected with a latch, the rains-bathing cloth is not made or is unfinished. According to the Commentary, ill here means too sick to carry or wear the robe. Sign of rain refers solely to the four months of the rains. (Some Communities disagree with this definition, and interpret sign of rain as when there is actual rain or sign of approaching rain during any time of the year.) None of the commentaries discuss why “going outside the territory” should be a valid reason for not taking along one’s rains-bathing cloth. If territory (or boundary—sīmā) here means a physical territory, such as the territory of a monastery’s grounds, the allowance makes no sense. If, however, it means a temporal territory—i.e., a set period of time—then it makes perfect sense: If one is traveling outside the four and a half months during which one is allowed to determine and use a rains-bathing cloth (see NP 24), one need not take it along. | 除非在特定情况下，比丘进入俗家间时，必须穿著全套三衣，并随身携带雨浴衣。这样做的目的是为了防止衣物被偷：遗留的衣物很容易被窃。进入俗家间时，若因故未能穿戴全套三衣，其正当理由包括：有病、有降雨迹象、正在渡河、住所由门闩保护，或者功德衣已铺展。未携带雨浴衣的正当理由：有病、正前往「界场」之外、正在渡河、住所由门闩保护，未制作雨浴衣或尚未制作完成。根据《义注》，「有病」在此指病情严重，以致无法携带或穿著衣物；「有降雨迹象」则专指雨季的四个月期间。（部分僧团对此定义持异议，认为「有降雨迹象」是指一年中任何时候，只要正在下雨或有即将下雨的征兆即可。）没有任何注释书探讨为何「前往界场之外」可作为不携带雨浴衣的正当理由。若此处的「界场」（即「边界」－sīmā）是指物理空间上的区域（如寺院的界场范围），那么这项开缘就显得毫无道理。然而，若将其理解为「时间上的界限」（即一段特定的时期），则完全合乎逻辑：若比丘在允许决意并使用雨浴衣的那四个半月（参见《舍堕》二四）之外出行，便无需随身携带此衣。 |
| Strangely, the Commentary goes on to say that, aside from the allowance to go without one’s full set of robes after the kaṭhina has been spread (see NP 2), only one of the allowances here really counts: that the robes are protected by a latch. In the wilderness, it says, even a latch is not enough. One should put the robe in a container and hide it well in a rock crevice or tree hollow. This may be good practical advice, but because the other allowances are in the Canon they still stand. | 奇怪的是，《义注》接著指出，除了允许在功德衣已铺展后不带全套三衣出行（见《舍堕》二）之外，这里只有一项开缘真正算数：袈裟必须用由门闩保护。《义注》说，在林野中，即使有门闩也不够。应该把袈裟放在容器里，藏在岩缝或树洞里。这或许是个不错的实用建议，但由于其他开缘都在《圣典》内，所以仍然有效。 |
| The proper way to wear one’s robes in an inhabited area is discussed under Sk 1 & 2: Both the upper and lower robes should be wrapped even all around, and one should be well-covered when entering inhabited areas. These rules provide room for a wide variety of ways of wearing the robe. Some of the possibilities are pictured in the Vinaya-mukha. This, though, is another area where the wisest policy is to adhere to the customs of one’s Community. | 在《应学》一及二中讨论了在俗家间穿著袈裟的适当方式：上下衣都应均匀地包裹全身，进入俗家间时应善披覆。这些戒条提供袈裟有多种不同穿著方式的空间。《戒律入口》中描绘了一些可能的穿著方式。然而，在这方面，最明智的做法是遵循自己所在僧团的习俗。 |
| Finally, one may not enter an inhabited area without wearing a waistband. | 最后，进入俗家间必须穿腰带。 |
Now at that time a certain bhikkhu, not wearing a waistband, entered a village for alms. Along the road, his lower robe fell off. People, seeing this, hooted and hollered. The bhikkhu was abashed.
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当时，有一位比丘，未穿腰带，进入村庄托钵。在路上，他的下衣滑落。村民见状，纷纷起哄叫喊。比丘十分羞愧。
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| According to the Sub-commentary, breaking this rule incurs an offense even when done unintentionally. | 根据《复注》，即使是无意地违反此戒条也构成犯戒。 |
Rules
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戒条
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Types of Cloth
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布料种类
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“I allow a cloak… I allow a silk cloak… I allow a woolen shawl (§).” |
「我允许披风……我允许丝绸披风……我允许羊毛披肩（§）。」 |
“I allow woolen cloth.” |
「我允许羊毛布料。」 |
“I allow six kinds of robe-cloth: linen, cotton, silk, wool, jute (§), and hemp (§).” |
「我允许六种袈裟布料：亚麻布、棉花、丝绸、羊毛、黄麻（§）、麻（§）。」 |
Obtaining Cloth
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取得布料
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“I allow householder robe-cloth. Whoever wants to, may be a rag-robe man. Whoever wants to, may consent to householder robe-cloth. And I commend contentment with whatever is readily available (§).” |
「我允许居士的袈裟布。任何人，只要愿意，都可以穿粪扫衣。任何人，只要愿意，都可以接受居士的袈裟布。我赞扬对任何现有之物感到满足（§）。」 |
“I allow that one who consents to householder robe-cloth may also consent to rag robes. And I commend contentment with both.” |
「我允许接受居士袈裟布者也可以接受粪扫衣。我赞叹对两者都感到满足。」 |
“And there is the case where people give robe-cloth for bhikkhus who have gone outside the (monastery) territory, (saying,), ‘I give this robe-cloth for so-and-so.” I allow that one consent to it, and there is no counting of the time-span as long as it has not come to his hand (see NP 1, 3, & 28).” |
「此外，若有人为已离开（寺院）界限的比丘布施衣料，（言明）：『我将此衣料布施给某某。』我允许接受此布施；在衣料尚未真正交到他手中之前，[相关的]时限并不开始计算（参见《舍堕》一、三 、以及二八）。 |
Gathering Rag-robes in Cemeteries
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在墓地收集粪扫衣
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“I allow you, if you don’t want to, not to give a portion to those who do not wait.” |
「我允许你们，如果不愿意，不把一部分分给不等待的人。」 |
“I allow, (even) if you don’t want to, that a portion be given to those who wait.” |
「我允许，（即使）你们不愿意，也要把一部分分给那些等待的人。」 |
“I allow you, if you don’t want to, not to give a portion to those who go in afterwards.” |
「我允许你们，如果不愿意，不把一部分分给那些后来进去的人。」 |
“I allow, (even) if you don’t want to, that a portion be given to those who go in together.” |
「我允许，（即使）你们不愿意，也要把一部分分给那些一同进去的人。」 |
“I allow, when an agreement has been made, that—(even) if you don’t want to—a portion be given to those who go in.” |
「我允许，当达成协议后，（即使）你们不愿意，也要把一部分分给那些进去的人。」 |
Determining/Shared Ownership
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决意/共享所有权
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“I allow that the three robes be determined but not placed under shared ownership; that the rains-bathing cloth be determined for the four months of the rains, and afterwards placed under shared ownership; that the sitting cloth be determined, not placed under shared ownership; that the sheet be determined, not placed under shared ownership; that the skin-eruption cover cloth be determined as long as one is sick, and afterwards placed under shared ownership; that the handkerchief be determined, not placed under shared ownership; that requisite-cloth be determined, not placed under shared ownership.” |
「我允许决意三衣，但不置于共享所有权之下；雨浴衣在四个月的雨季期间决意，之后置于共享所有权之下；决意坐布，但不置于共享所有权之下；决意床单，但不置于共享所有权之下；覆疮布在生病期间决意，之后置于共享所有权之下；决意手帕，但不置于共享所有权之下；决意资具布料，但不置于共享所有权之下。」 |
“I allow you to place under shared ownership a cloth at least eight fingerbreadths in length, using the sugata-fingerbreadth, and four fingerbreadths in width.” |
「我允许你们将布料——按善逝指宽计算，至少长达八指宽、宽达四指宽——置于共享所有权之下。」 |
Extra Robe-cloth
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额外的袈裟布料
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“Extra robe-cloth (a spare robe) should not be kept/worn. Whoever should keep/wear it is to be dealt with in accordance with the rule (NP 1).” |
「不应留存或穿著额外的袈裟布料（备用袈裟）。留存或穿著者应按戒条（《舍堕》一）予以处置。」 |
“I allow that extra robe-cloth (a spare robe) be kept/worn for ten days at most.” |
「我允许留存或穿著额外的袈裟布料（备用袈裟），期限最长为十天。」 |
“I allow that extra robe-cloth (a spare robe) be placed under shared ownership.” |
「我允许额外的袈裟布料（备用袈裟）置于共享所有权之下。」 |
Making Robes: Sewing Instructions
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制作袈裟：缝纫说明
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“I allow three robes: a double-layer outer robe, a single-layer upper robe, a single-layer lower robe.” |
「我允许三衣：一件双层外衣、一件单层上衣、一件单层下衣。」 |
“I allow a cut-up outer robe, a cut-up upper robe, a cut-up lower robe.” |
「我允许由布块拼缝而成的外衣、由布块拼缝而成的上衣、由布块拼缝而成的下衣。」 |
“When the cloths are undamaged, or their damage is repaired, I allow a double-layer outer robe, a single-layer upper robe, a single-layer lower robe; when the cloths are weathered [C: ragged from being kept a long time] and worn, a four-layer outer robe, a double-layer upper robe, a double-layer lower robe. An effort may be made, as much as you need, with regard to cast-off cloth and shop-remnant cloth. I allow a patch [C: a patch after cutting out old, damaged cloth], stitching, folding, sealing (§), reinforcing [C: a patch without removing old damaged cloth] (§).” |
「若布料完好无损，或已修补妥当，我允许双层外衣、单层上衣及单层下衣；当布料历经风化 [《义注》：因存放过久而变得破旧] 及磨损时，则允许四层外衣、双层上衣及双层下衣。对于废弃布料或布店的零碎布料，可根据实际需要做出努力[而得]。我允许进行补缀 [《义注》：在剪除旧损布料后加补丁]、缝合、折叠、密封（§）以及加固 [《义注》：在不去除旧损布料的情况下加补丁]（§）。」 |
(未完待续)
