五分律:若比丘缽未滿五綴,更乞新缽,為好故,尼薩耆波逸提。是缽應僧中捨,僧應取眾中最下缽與之語言:「汝受是缽,乃至破。」是法應爾。
僧祇律:若比丘所用減五綴,更乞新缽,為好故,尼薩耆波夜提。是缽應眾中捨,眾中最下缽應與,作是言:「長老,是缽受持,破乃止。」是事法爾。
四分律:若比丘畜缽,減五綴不漏,更求新缽,為好故,若得者,尼薩耆波逸提。彼比丘應往僧中捨,輾轉取最下缽,與之令持,乃至破應持,此是時。
十誦律:若比丘所用缽不滿五綴,更乞新缽,為好故,尼薩耆波夜提。是比丘是缽應比丘眾中捨,是比丘眾中最下缽應與,應如是教:「汝比丘受是缽,乃至破。」是事法爾。
根有律:若複苾芻有缽減五綴,堪得受用,為好故,更求餘缽,得者,泥薩祇波逸底迦。彼苾芻當於眾中捨此缽,取眾中最下缽與彼苾芻,報言:「此缽還汝,不應守持,不應分別,亦勿施人,應自審詳,徐徐受用,乃至破,應護持。」此是其法。
I. B.
Horner: Whatever monk should get another new bowl in
exchange for a bowl mended in less than five places,
there is an offence of expiation involving forfeiture.
That bowl is to be forfeited by that monk to the company
of monks, and whatever is the last bowl belonging to
that company of monks, that should be given to this monk
with the words:’ Monk, this is a bowl for you; it should
be kept until it breaks.’ there is the proper course in
this case.
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