Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭhena sabbakālaṃ araññe aruṇaṃ uṭṭhāpetabbaṃ. Majjhimo cattāro vassike māse gāmante vasituṃ labhati. Muduko hemantikepi.
（区别）其次区别亦有三种：此中上者，当于一切晨曦[xī]降临之时，都在阿练若中。中者，得于四个月的雨季中住在村落住处。下者，则冬季亦可住在那里。
Ñ(II,53): This too has three grades. Herein, one who is strict must always meet the dawn in the forest. The medium one is allowed to live in a village for the four months of the Rains. And the mild one, for the winter months too.
Imesaṃ pana tiṇṇampi yathā paricchinne kāle araññato āgantvā gāmantasenāsane dhammassavanaṃ suṇantānaṃ aruṇe uṭṭhitepi dhutaṅgaṃ na bhijjati. Sutvā gacchantānaṃ antarāmagge uṭṭhitepi na bhijjati. Sace pana uṭṭhitepi dhammakathike muhuttaṃ nipajjitvā gamissāmāti niddāyantānaṃ aruṇaṃ uṭṭhahati, attano vā ruciyā gāmantasenāsane aruṇaṃ uṭṭhapenti, dhutaṅgaṃ bhijjatīti ayamettha bhedo.
（破坏）这三种人，若于一定的时间从阿练若来村落的精舍听人说法，虽遇晨曦的降临，不算破坏头陀支；若听完了法回去阿练若，虽仅行至中途便破晓，也不算破了头陀支。如果说法者起座之后，而他想道：「稍微寝息之后，我们再走」，自己喜好村中的住处，这样的睡去而至破晓，便算破坏了头陀支。这是关于破坏的。
Ñ: If in the period defined any one of these three goes from the forest and hears the Dhamma in a village abode, his ascetic practice is not broken if he meets the dawn there, nor is it broken if he meets it as he is on his way back after hearing [the Dhamma]. But if, when the preacher has got up, he thinks 'We shall go after lying down awhile' and he meets the dawn while asleep or if of his own choice he meets the dawn while in a village abode, then his ascetic practice is broken. This is the breach in this instance.
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