This paper compares the Cīvaravastu of the Mūlasarvāstivāda Vinaya with its counterparts in the other four Sthavira Vinayas, namely the Cīvarakkhandhaka/Cīvaradharma[ka] sections of the Vinayas of the Theravādins, Dharmaguptakas, Mahīśāsakas and Sarvāstivādins. It demonstrates that a significant number of stories and rules in the Cīvaravastu have no parallel in the other Sthavira Vinayas. Even those stories and rules that have parallels or partial parallels in the other Sthavira Vinayas can still offer us glimpses into the distinctive concerns of the Mūlasarvāstivādin jurists who wrote or redacted this text. Based on three comparative tables and two examples, this paper argues that the Mūlasarvāstivādin authors/redactors of the Cīvaravastu, contrasted with the jurists of other Sthavira sects or schools, displayed at least five characteristics. First, they shared some common narrative lore with the Śvetāmbara Jainas, which is not found in the other Sthavira Vinayas. Second, they showed a stronger predilection for including past-life stories. Third, they repeatedly used the learned-but-greedy monk Upananda to create comic effect. Fourth, they were strongly and explicitly concerned with a wider range of legal issues related to Buddhist monastic inheritance, and came up with detailed solutions to such issues. Fifth, they showed a more acute awareness of the connection between monastic clothing and public image, as well as the need for thoroughly differentiating the appearance of Buddhist monks from that of other religious groups in ancient India.

本文将《无上说有部律》的《有部律》与其他四部律律中的对应部分，即上座部、法藏部、大乘部和一切有部律中的《至尊律》（ Cīvarakkhandhaka / Cīvaradharma [ka]部分）进行比较。它表明，Cīvaravastu中的大量故事和规则在其他 Sthavira Vinaya s 中没有可比性。甚至那些在其他上律律中有相似或部分相似的故事和规则s 仍然可以让我们瞥见撰写或编辑此文本的 Mūlasarvāstivādin 法学家的独特关注点。基于三个比较表和两个例子，本文认为 Cīvaravastu 的 Mūlasarvāstivādin 的作者/编辑者与其他 Sthavira 教派或学派的法学家相比，至少表现出五个特征。首先，他们与 Śvetāmbara Jainas 分享了一些共同的叙事知识，这在其他 Sthavira Vinaya中没有发现s。其次，他们表现出更强烈的偏好，包括前世故事。第三，他们反复利用博学而贪婪的僧人优婆难来制造喜剧效果。第四，他们强烈而明确地关注与佛教寺院传承相关的更广泛的法律问题，并针对这些问题提出了详细的解决方案。第五，他们对僧服与公众形象之间的联系表现出更敏锐的认识，以及需要将佛教僧侣的外表与古印度其他宗教团体的外表彻底区分开来。