T24n1449_根本說一切有部毗奈耶羯恥那衣事
大正藏第 24 冊 No. 1449 根本說一切有部毗奈耶羯恥那衣事
No. 1449
根本說一切有部毗奈耶羯恥那衣事一卷
大唐三藏義凈奉 制譯
爾時佛在室羅筏城逝多林給孤獨園。時有眾多苾芻在自來城三月坐雨安居已，各持衣缽，詣世尊所。路逢泥雨，困於暑熱，野草割身，遍皆流汗，漸次遊行，至室羅筏城。時諸苾芻安置衣缽，洗足已，至世尊處，頂禮雙足，在一面坐。世尊常法，見客苾芻來，共相慰問：「汝於何處安居而來至此？」白言：「世尊！我等於自來城三月安居已，而來至此。」問言：「汝等在彼安居，於三月中，得安樂住不？乞求飲食，不難得不？」答言：「世尊！我等三月安樂而住，飲食不難。我等從彼擎持衣缽，所經道路，泥雨艱辛，身形疲頓，漸來至此。」世尊聞已，作如是念：「我諸弟子雨安居竟，人間遊行，擎持衣缽，路逢泥雨，極遭辛苦，形體疲頓。我今宜可令諸苾芻，得安樂住。並諸施主福增長故，聽諸苾芻張羯恥那衣。張此衣時，有五勝利：一、無過十日犯；二、無過一月犯；三、無過經宿離衣犯；四、唯著上下二衣，得人間遊行；五、得隨意多畜長衣。復有五種饒益：一、得別眾食；二、得數數食；三、俗家不請，得往受食；
【現代漢語翻譯】 現代漢語譯本： 大正藏第 24 冊 No. 1449 根本說一切有部毗奈耶羯恥那衣事
No. 1449
根本說一切有部毗奈耶羯恥那衣事一卷
大唐三藏義凈奉 旨譯
爾時，佛在室羅筏城（Śrāvastī）逝多林（Jetavana）給孤獨園（Anāthapiṇḍika-ārāma）。當時有很多比丘（bhikṣu）在自來城完成了三個月的雨季安居，各自拿著衣和缽，前往世尊（Bhagavat）所在的地方。路上遇到泥濘的雨水，被暑熱所困擾，野草劃傷身體，到處都是汗水，逐漸疲憊，到達室羅筏城。當時，比丘們安置好衣和缽，洗完腳后，來到世尊處，頂禮雙足，在一旁坐下。世尊按照慣例，看到有遠道而來的比丘，就慰問他們：『你們從哪裡安居而來？』他們回答說：『世尊！我們從自來城完成了三個月的安居，然後來到這裡。』世尊問道：『你們在那裡安居，在這三個月里，生活得安樂嗎？乞求食物容易嗎？』他們回答說：『世尊！我們三個月都安樂地生活，食物也不難得到。我們從那裡拿著衣和缽，所經過的道路，泥濘多雨，非常艱辛，身形疲憊，慢慢地來到這裡。』世尊聽了之後，這樣想：『我的弟子們雨季安居結束，在人間游化，拿著衣和缽，路上遇到泥濘的雨水，非常辛苦，形體疲憊。我現在應該讓比丘們能夠安樂地生活，並且爲了讓施主的福報增長，允許比丘們張羯恥那衣（kaṭhina-cīvara）。張此衣時，有五種勝利：一、沒有超過十日的犯戒；二、沒有超過一個月的犯戒；三、沒有過夜的離衣犯戒；四、只穿著上下二衣，可以在人間游化；五、可以隨意多儲存長衣。』又有五種饒益：一、可以別眾食；二、可以數數食；三、即使俗家沒有邀請，也可以前去接受食物；
【English Translation】 English version: Taisho Tripitaka Volume 24, No. 1449, Mūlasarvāstivāda-vinaya-kaṭhina-vastu
No. 1449
Mūlasarvāstivāda-vinaya-kaṭhina-vastu, One Volume
Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty
At one time, the Buddha was in Śrāvastī, at the Jetavana in Anāthapiṇḍika-ārāma. At that time, many bhikṣus, having completed their three-month rainy season retreat in their respective cities, each carrying their robes and bowls, went to where the Bhagavat was. On the way, they encountered muddy rain, were troubled by the heat, their bodies were cut by wild grass, and they were covered in sweat. Gradually, they became exhausted and arrived at Śrāvastī. At that time, the bhikṣus settled their robes and bowls, washed their feet, and went to the Bhagavat, prostrating themselves at his feet and sitting to one side. As was the Buddha's custom, seeing visiting bhikṣus arrive, he greeted them with concern: 'From where have you come after completing your retreat?' They replied: 'Bhagavat! We have come here after completing our three-month retreat in our respective cities.' He asked: 'While you were in retreat there, did you live comfortably during these three months? Was it easy to obtain food?' They replied: 'Bhagavat! We lived comfortably for three months, and food was not difficult to obtain. We carried our robes and bowls from there, and the roads we traveled were muddy and rainy, very difficult, and our bodies were exhausted as we gradually came here.' Having heard this, the Bhagavat thought: 'My disciples have finished their rainy season retreat, wandering in the human realm, carrying their robes and bowls, encountering muddy rain on the road, suffering greatly, and their bodies are exhausted. Now I should allow the bhikṣus to live comfortably, and for the sake of increasing the merit of the donors, I will allow the bhikṣus to spread the kaṭhina-cīvara. When this robe is spread, there are five victories: first, no offense exceeding ten days; second, no offense exceeding one month; third, no offense of being separated from the robe overnight; fourth, wearing only the upper and lower robes, one can wander in the human realm; fifth, one can freely store many long robes.' There are also five benefits: first, one can eat separately from the community; second, one can eat frequently; third, even if not invited by a lay household, one can go and receive food;
四、得隨意多求衣；五、始從八月半，至正月半時，經五個月所得財物，皆是羯恥那衣利養。如是開時，令諸弟子，得安樂住。」即告諸苾芻：「欲令汝等得安樂住，並諸施主福增長故，雨安居眾張羯恥那衣，獲多利益如前十種。」如世尊說張羯恥那衣者，諸苾芻不知云何張衣？佛言：「三月安居，眾獲衣物，應將作衣，先以言白，告眾令知：『大眾應知，今夏坐苾芻眾得此衣。若大眾樂者，令將此物，為眾作羯恥那衣。』至明日已鳴揵椎、集僧伽、言白已周。令一苾芻作白曰：
「『大德僧伽聽！此衣是此處雨安居僧伽所獲利物，僧伽今共將此衣作羯恥那。此衣當爲僧伽張作羯恥那。若張衣已，雖出界外，所有三衣尚無離過，何況余衣？若僧伽時至聽者，僧伽應許僧伽今將此衣，令某甲苾芻當爲僧伽作羯恥那。若張衣已，雖出界外，所有三衣尚無離過，何況余衣？白如是。』羯磨準白成。次當差張羯恥那衣苾芻，須具五德者，應可量差，所謂無慾、愛、恚、癡、知張與不張。若異此者，即不應差。如是應差，為前方便。眾現集已，應先問能不能，云：『汝某甲！能為僧伽作張衣人不？』若言能者，答言：『我能。』次一苾芻作白羯磨，差云：『大德僧伽聽！此苾芻某甲，樂作張羯恥那衣人，今為僧伽張羯恥那
【現代漢語翻譯】 現代漢語譯本 四、可以隨意多求衣服；五、從八月半到正月半這五個月期間獲得的財物，都是羯恥那衣（Kathina，功德衣）的利益。這樣開許之後，讓弟子們能夠安樂地居住。』世尊告訴眾苾芻（bhiksu，比丘）：『爲了讓你們能夠安樂地居住，並且讓施主們的福報增長，雨季安居的僧眾縫製羯恥那衣，可以獲得像前面所說的十種利益。』世尊說了縫製羯恥那衣的事情之後，眾苾芻不知道該如何縫製。佛說：『三個月的安居結束，僧眾獲得了衣物，應該用來製作衣服，先用言語稟告，告知大眾：『大眾應該知道，今年夏天安居的苾芻眾得到了這件衣服。如果大眾樂意，就用這件物品，為大家制作羯恥那衣。』到第二天，敲擊揵椎（ghanta，犍稚，報時器），集合僧伽（samgha，僧團），稟告完畢。讓一位苾芻作白（vijnapti，宣告）： 『大德僧伽聽！這件衣服是此處雨安居僧伽所獲得的利益之物，僧伽現在共同用這件衣服制作羯恥那。這件衣服應當為僧伽縫製成羯恥那。如果縫製好衣服之後，即使出了界外，所有的三衣（tricivara，袈裟）尚且沒有離身的過失，更何況其他的衣服？如果僧伽認為時機已到，請聽取，僧伽應該允許僧伽現在用這件衣服，讓某甲苾芻來為大家制作羯恥那。如果縫製好衣服之後，即使出了界外，所有的三衣尚且沒有離身的過失，更何況其他的衣服？稟告如上。』羯磨（karma，業）按照稟告完成。接下來應當選派縫製羯恥那衣的苾芻，需要具備五種德行的人，應當可以衡量選派，也就是沒有貪慾、愛、嗔恚、愚癡，知道縫製與不縫製。如果不是這樣的人，就不應該選派。應該這樣選派，作為前期的準備。大眾集合完畢之後，應該先問能不能勝任，說：『你某甲！能為僧伽做縫製衣服的人嗎？』如果說能，回答說：『我能。』接下來一位苾芻作白羯磨，選派說：『大德僧伽聽！這位苾芻某甲，樂意做縫製羯恥那衣的人，現在為僧伽縫製羯恥那。
【English Translation】 English version Four, one may freely seek more clothing; five, from the middle of the eighth month to the middle of the first month, the wealth obtained during these five months is all the benefit of the Kathina (merit cloth). After such permission is granted, the disciples may dwell in peace.』 The World Honored One told the bhiksus (monks): 『In order to allow you to dwell in peace and to increase the merit of the donors, the sangha (community) dwelling in the rainy season makes Kathina robes, and can obtain the ten kinds of benefits as mentioned before.』 After the World Honored One spoke about making Kathina robes, the bhiksus did not know how to make them. The Buddha said: 『After the three-month rainy season retreat, the sangha obtains clothing, which should be used to make robes. First, report it verbally, informing the assembly: 『The assembly should know that the bhiksu sangha dwelling in the summer has obtained this robe. If the assembly is willing, use this item to make Kathina robes for everyone.』 The next day, strike the ghanta (bell), gather the sangha, and complete the announcement. Let a bhiksu make a vijnapti (declaration): 『Venerable Sangha, listen! This robe is the benefit obtained by the sangha dwelling in the rainy season here. The sangha now jointly uses this robe to make Kathina. This robe should be sewn into Kathina for the sangha. If the robe is sewn, even if one goes beyond the boundary, there is no fault of being separated from the tricivara (three robes), let alone other robes? If the sangha thinks the time is right, please listen. The sangha should allow the sangha to now use this robe and let Bhiksu A make Kathina for everyone. If the robe is sewn, even if one goes beyond the boundary, there is no fault of being separated from the tricivara, let alone other robes? The announcement is as above.』 The karma (action) is completed according to the announcement. Next, a bhiksu who makes Kathina robes should be selected, one who has five virtues. He should be selected measurably, that is, without greed, love, anger, or delusion, and knowing whether to sew or not to sew. If it is not such a person, he should not be selected. He should be selected in this way as a preliminary preparation. After the assembly has gathered, one should first ask if he is capable, saying: 『You, A! Can you be the one who makes robes for the sangha?』 If he says he can, he replies: 『I can.』 Next, a bhiksu makes a karma by declaration, selecting and saying: 『Venerable Sangha, listen! This Bhiksu A is willing to be the one who makes Kathina robes, and now makes Kathina for the sangha.』
衣。若僧伽時至聽者，僧伽應許僧伽今差某甲苾芻作張羯恥那人。此某甲當爲僧伽張羯恥那衣。白如是。』『大德僧伽聽！此苾芻某甲，樂作張羯恥那人，今為僧伽張羯恥那衣。僧伽今差某甲作張羯恥那人。某甲苾芻當爲僧伽張羯恥那。若諸具壽聽差某甲作張羯恥那人，此某甲當爲僧伽張羯恥那者默然；若不許者說。』『僧伽已聽此某甲作張羯恥那人，此某甲當爲僧伽作張羯恥那衣人竟。僧伽已聽許，由其默然故，我今如是持。』其次張衣苾芻應作白羯磨，當作羯恥那衣。
「『大德僧伽聽！此衣當爲僧伽作羯恥那衣。此苾芻某甲，僧伽已差作張衣人。若僧伽時至聽者，僧伽應許僧伽今以此衣作羯恥那，付某甲苾芻。白如是。』羯磨準白應作。
「作羯恥那衣苾芻，制其行法。作衣之處，當須在前洗浣染治、割截縫刺，乃至刺三兩針共作。復須再三作如是念：『此衣當爲僧迦張作羯恥那衣、現張作羯恥那衣、已張作羯恥那衣。』於此三心，但為后二，亦成作法。若不作者，得惡作罪。次至八月白半十五日，其知事人應告大眾，作如是白：『諸大德！明日我當爲眾張羯恥那衣，仁等各各舍舊持衣，來集某甲處。』其張衣苾芻，於此衣上佈列名花，妙香薰馥，鳴揵椎集眾，言白復周。可將此衣至，上座前立，
【現代漢語翻譯】 現代漢語譯本 『衣。若僧伽（僧團）時至聽者，僧伽應許僧伽今差某甲苾芻（比丘）作張羯恥那（縫衣者）人。此某甲當爲僧伽張羯恥那衣。白如是。』『大德僧伽聽！此苾芻某甲，樂作張羯恥那人，今為僧伽張羯恥那衣。僧伽今差某甲作張羯恥那人。某甲苾芻當爲僧伽張羯恥那。若諸具壽（有德者）聽差某甲作張羯恥那人，此某甲當爲僧伽張羯恥那者默然；若不許者說。』『僧伽已聽此某甲作張羯恥那人，此某甲當爲僧伽作張羯恥那衣人竟。僧伽已聽許，由其默然故，我今如是持。』其次張衣苾芻應作白羯磨（宣告），當作羯恥那衣。
『大德僧伽聽！此衣當爲僧伽作羯恥那衣。此苾芻某甲，僧伽已差作張衣人。若僧伽時至聽者，僧伽應許僧伽今以此衣作羯恥那，付某甲苾芻。白如是。』羯磨準白應作。
作羯恥那衣苾芻，制其行法。作衣之處，當須在前洗浣染治、割截縫刺，乃至刺三兩針共作。復須再三作如是念：『此衣當爲僧迦張作羯恥那衣、現張作羯恥那衣、已張作羯恥那衣。』於此三心，但為后二，亦成作法。若不作者，得惡作罪。次至八月白半十五日，其知事人應告大眾，作如是白：『諸大德！明日我當爲眾張羯恥那衣，仁等各各舍舊持衣，來集某甲處。』其張衣苾芻，於此衣上佈列名花，妙香薰馥，鳴揵椎（木槌）集眾，言白復周。可將此衣至，上座前立，
【English Translation】 English version 『[Regarding] the robe. If the Sangha (community) is ready to listen, the Sangha should permit the Sangha to now appoint Bhikshu (monk) so-and-so as the Zhangjiena (robe maker). This so-and-so should make the Zhangjiena robe for the Sangha. Announce thus.』 『Venerable Sangha, listen! This Bhikshu so-and-so is willing to be the Zhangjiena person, and now makes the Zhangjiena robe for the Sangha. The Sangha now appoints so-and-so as the Zhangjiena person. Bhikshu so-and-so will be the Zhangjiena for the Sangha. If the venerable ones agree to appoint so-and-so as the Zhangjiena person, that so-and-so will be the Zhangjiena for the Sangha, let them be silent; if they do not agree, let them speak.』 『The Sangha has heard that so-and-so is appointed as the Zhangjiena person, and this so-and-so will be the Zhangjiena robe maker for the Sangha. The Sangha has heard and permitted it, because of their silence, I now hold it as such.』 Next, the robe-making Bhikshu should make a white Karma (announcement), to make the Zhangjiena robe.
『Venerable Sangha, listen! This robe should be made into a Zhangjiena robe for the Sangha. This Bhikshu so-and-so, the Sangha has appointed as the robe maker. If the Sangha is ready to listen, the Sangha should permit the Sangha to now make this robe into a Zhangjiena, and give it to Bhikshu so-and-so. Announce thus.』 The Karma should be made according to the announcement.
The Bhikshu who makes the Zhangjiena robe should establish the rules for its making. At the place where the robe is made, it must be washed, dyed, treated, cut, and sewn beforehand, even to the point of sewing three or two stitches together. It is also necessary to repeatedly make such thoughts: 『This robe should be made into a Zhangjiena robe for the Sangha, is now being made into a Zhangjiena robe, has already been made into a Zhangjiena robe.』 Of these three thoughts, only the latter two are sufficient to complete the making. If one does not make it, one incurs a Dukkaṭa (wrongdoing) offense. Next, on the fifteenth day of the white half of the eighth month, the person in charge should announce to the assembly, making such an announcement: 『Venerable ones! Tomorrow I will make the Zhangjiena robe for the Sangha, you should each discard your old robes and come to so-and-so's place.』 The robe-making Bhikshu should arrange famous flowers on this robe, incense it with wonderful fragrance, strike the Jianchui (wooden mallet) to gather the assembly, and repeat the announcement completely. This robe can be brought to stand before the senior monk,
兩手擎衣，作如是白：
「『大德僧伽聽！此衣僧伽許張作羯恥那衣，我苾芻某甲，僧伽今差作張羯恥那衣人。我某甲是張羯恥那衣，我以此衣，當爲僧伽張作羯恥那衣。』如是三說。次舒張此衣，上座前立，作如是語：『上座存念！此衣僧伽許作羯恥那衣，我苾芻某甲是張衣人。我今為大眾張此衣。』上座答曰：『善哉張衣！極善張衣！此中所有財利饒益，我當獲之。』如是三說，乃至行末，皆作是說：『善哉張衣！極善張衣！此中所有財利饒益，我當獲之。』次復應知持衣人法，不持此衣至大小便室，不入廚舍煙火之處，不安置露地，不棄衣向界外。設暫出，不應經宿。持衣苾芻若不依行者，得越法罪。其持衣人，既至正月十五日，應在眾中作如是白：『大眾應知！明日當出羯恥那衣，仁等各各守持自衣，其有利物，大眾應分。』」
鄔波離請世尊曰：「有幾種人不成張衣？」佛言：「有五種人：謂無夏人、破夏人、后夏人、求寂人、張衣之時不現前者。復有五種不成張衣：謂行遍住人、行遍住竟人、行六夜人、行六夜竟人、授學人。」「大德！有幾種人但得財利，而無饒益？」佛言：「有五種人：謂無夏、破夏、后夏、求寂、不現前人。復有五種人：行遍住人、遍住竟人、六夜人、六夜竟人、授學
【現代漢語翻譯】 現代漢語譯本：雙手捧著袈裟，這樣稟告： 『大德僧伽（僧團）聽！這件袈裟僧伽允許為某處張作羯恥那衣（功德衣），我比丘某甲，僧伽現在委派我作為張作羯恥那衣的人。我某甲是張作羯恥那衣的人，我將用這件袈裟，為僧伽張作羯恥那衣。』這樣說三遍。然後展開這件袈裟，在上座（長老）面前站立，這樣說：『上座請留心！這件袈裟僧伽允許作羯恥那衣，我比丘某甲是張衣人。我現在為大眾張開這件袈裟。』上座回答說：『很好張衣！極好張衣！這其中所有的財利饒益，我應當獲得。』這樣說三遍，乃至走到最後，都這樣說：『很好張衣！極好張衣！這其中所有的財利饒益，我應當獲得。』其次應當知道持衣人的規矩，不拿著這件袈裟去大小便的地方，不進入廚房煙火之處，不安放在露天的地方，不把袈裟丟在界外。即使暫時離開，也不應該過夜。持衣比丘如果不按照這些規矩行事，就犯了越法罪。持衣人到了正月十五日，應該在僧眾中這樣稟告：『大眾應該知道！明天將取出羯恥那衣，各位各自守護好自己的袈裟，其中有利的物品，大眾應該分得。』 鄔波離（佛陀弟子名）請問世尊說：『有幾種人不能成為張衣人？』佛說：『有五種人：即沒有過夏安居的人、破夏安居的人、后夏安居的人、沙彌（求寂人）、張衣的時候沒有在場的人。又有五種情況不能成為張衣：即行遍住（遊方僧侶）的人、行遍住結束的人、行六夜（短期掛單）的人、行六夜結束的人、授學人（見習僧）。』『大德！有幾種人只能得到財利，而沒有饒益？』佛說：『有五種人：即沒有過夏安居的人、破夏安居的人、后夏安居的人、沙彌、沒有在場的人。又有五種人：行遍住的人、遍住結束的人、六夜的人、六夜結束的人、授學人。
【English Translation】 English version: Holding the robe with both hands, he should announce as follows: 『Venerable Sangha (community of monks), listen! This robe is permitted by the Sangha to be used for spreading the Kathina (merit-making) robe in this place. I, the Bhikshu (monk) named so-and-so, am now appointed by the Sangha to be the person who spreads the Kathina robe. I, so-and-so, am the person who spreads the Kathina robe, and I will use this robe to spread the Kathina robe for the Sangha.』 This should be said three times. Then, unfold the robe and stand before the senior monk (elder), saying: 『Venerable Elder, please pay attention! This robe is permitted by the Sangha to be used for the Kathina robe, and I, the Bhikshu named so-and-so, am the person who spreads the robe. I am now spreading this robe for the assembly.』 The senior monk should reply: 『Well done in spreading the robe! Excellent in spreading the robe! I shall receive all the benefits and advantages that come from this.』 This should be said three times, and so on until the end, saying: 『Well done in spreading the robe! Excellent in spreading the robe! I shall receive all the benefits and advantages that come from this.』 Next, one should know the rules for the person holding the robe: do not take this robe to the toilet, do not enter the kitchen or places with smoke and fire, do not place it in the open, and do not discard the robe outside the boundary. Even if leaving temporarily, it should not be left overnight. If the Bhikshu holding the robe does not follow these rules, he commits a transgression. When the person holding the robe reaches the fifteenth day of the first month, he should announce in the assembly: 『The assembly should know! Tomorrow the Kathina robe will be taken out. Each of you should guard your own robe, and the beneficial items should be shared among the assembly.』 Upali (name of a disciple of the Buddha) asked the World Honored One: 『How many types of people cannot be the ones who spread the robe?』 The Buddha said: 『There are five types of people: those who have not observed the summer retreat, those who have broken the summer retreat, those who observed the later summer retreat, the Shramanera (novice monk), and those who were not present when the robe was spread. There are also five situations in which one cannot spread the robe: those who are wandering monks (traveling mendicants), those who have finished wandering, those who are staying for six nights (short-term lodging), those who have finished staying for six nights, and the Shikshamanas (probationary nuns).』 『Venerable One! How many types of people only receive the material benefits but not the spiritual advantages?』 The Buddha said: 『There are five types of people: those who have not observed the summer retreat, those who have broken the summer retreat, those who observed the later summer retreat, the Shramanera, and those who were not present. There are also five types of people: those who are wandering monks, those who have finished wandering, those who are staying for six nights, those who have finished staying for six nights, and the Shikshamanas.
人，此謂得利、無饒益。」「大德！有幾種人利、益俱無？」佛言：「鄔波離！有五種人：謂不見罪被舉人、重犯被舉人、不捨惡見被舉人、余處坐夏人、僧破已后非法律人。」
時有眾多苾芻人間遊行，遭賊劫奪，漸至室羅筏城。諸苾芻見問言：「善來具壽！行李安樂不？」答言：「何有安樂？所是衣物，皆被賊奪將。」報言：「具壽！今我此處多有衣利，若出羯恥那衣，得與具壽共相分給。」以緣白佛，佛言：「苾芻若有賊緣，當可為出羯恥那衣。應如是出，如常作前方便已，令一苾芻作白羯磨：『大德僧伽聽！於此住處，和合僧伽共張羯恥那衣。今有眾多苾芻，被賊所劫無衣至此。若僧伽時至聽者，僧伽應許僧伽今為此被賊苾芻出羯恥那衣。白如是。』羯磨準白成，乃至結竟。既作法已，所有利物，受衣之人皆共平分。其所得衣，各隨自意，分遺被賊無衣苾芻。」
鄔波離請世尊曰：「大德！疏薄衣、惡衣、多結衣、纻麻衣、繚緣衣、破故衣、犯舍衣、死人衣，此等諸衣合作羯恥那不？」佛言：「不合。」「大德！石碾衣、及屬別人三衣、及不滿三五肘、或不割截、或不清凈、或不差張衣人、或在界外，得張衣不？」佛言：「不合。」「夏三月中所得衣，成張衣不？」佛言：「得。」「若夏三月了
【現代漢語翻譯】 現代漢語譯本： 『人，這叫做獲得利益，沒有饒益。』『大德！有哪幾種人既無利益也無饒益？』佛說：『鄔波離（Upali，佛陀十大弟子之一）！有五種人：就是不見罪而被舉罪的人、重犯而被舉罪的人、不捨棄惡見而被舉罪的人、在其他地方安居過夏季的人、僧團破裂后不合法的人。』 當時有很多比丘（Bhikkhu，佛教出家男眾）在人間遊行，遭遇盜賊搶劫，逐漸來到室羅筏城（Śrāvastī，古印度城市）。那些比丘見到他們問道：『善來，具壽（Ayushman，對出家人的尊稱）！行李安樂嗎？』他們回答說：『哪裡有什麼安樂？所有的衣物，都被盜賊搶走了。』那些比丘說：『具壽！現在我們這裡有很多衣物利益，如果取出羯恥那衣（Kathina，一種特殊的佈施），可以和具壽們共同分給。』他們將此事稟告佛陀，佛陀說：『比丘們，如果有盜賊的因緣，應當可以取出羯恥那衣。應當這樣做：像平常一樣做好前行準備，讓一位比丘作白羯磨（Karma，行動、儀式）：『大德僧伽（Sangha，僧團）聽著！在這個住處，和合的僧伽共同張設羯恥那衣。現在有很多比丘，被盜賊搶劫沒有衣服來到這裡。如果僧伽認為時機已到，請聽著，僧伽應當允許僧伽現在為這些被盜賊搶劫的比丘取出羯恥那衣。稟白如是。』羯磨按照稟白完成，乃至結束。完成儀式后，所有獲得的利益物品，接受衣服的人都共同平分。他們所得到的衣服，各自隨自己的意願，分給被盜賊搶劫沒有衣服的比丘。』 鄔波離請問世尊說：『大德！疏鬆單薄的衣服、劣質的衣服、有很多結的衣服、苧麻做的衣服、有繚繞邊緣的衣服、破舊的衣服、犯捨墮罪的衣服、死人穿過的衣服，這些衣服可以用來作羯恥那衣嗎？』佛說：『不可以。』『大德！石碾過的衣服、以及屬於別人的三衣（Tricivara，比丘所擁有的三種袈裟）、以及不滿三五肘（約合現在的尺寸單位）的衣服、或者沒有割截的衣服、或者不乾淨的衣服、或者沒有差派張衣人、或者在結界之外，可以張設羯恥那衣嗎？』佛說：『不可以。』『夏季三個月中所得到的衣服，可以用來成就張衣嗎？』佛說：『可以。』『如果夏季三個月結束了』
【English Translation】 English version: 'Person, this is called obtaining benefit, without any additional benefit.' 'Venerable Sir! What kinds of people have neither benefit nor additional benefit?' The Buddha said, 'Upali (one of the ten great disciples of the Buddha)! There are five kinds of people: those who are accused without having committed an offense, those who are accused of a serious offense, those who do not abandon their wrong views and are accused, those who have spent the summer retreat elsewhere, and those who are not lawful after the Sangha (monastic community) has been split.' At that time, many Bhikkhus (Buddhist monks) were traveling in the human realm and were robbed by thieves, gradually arriving at Śrāvastī (an ancient Indian city). The Bhikkhus there saw them and asked, 'Welcome, Ayushman (a term of respect for monks)! Is your luggage safe and sound?' They replied, 'How can there be any safety? All our belongings have been stolen by thieves.' Those Bhikkhus said, 'Ayushman! Now we have many benefits of clothing here. If we take out the Kathina (a special kind of offering), we can share it with you.' They reported this matter to the Buddha, who said, 'Bhikkhus, if there is a cause of thieves, it is permissible to take out the Kathina. It should be done as follows: as usual, make the preliminary preparations, and have a Bhikkhu perform the white Karma (action, ritual): 'Venerable Sangha (monastic community), listen! In this dwelling place, the harmonious Sangha is jointly spreading the Kathina cloth. Now there are many Bhikkhus who have been robbed and have no clothes to come here. If the Sangha deems it the right time, please listen, the Sangha should allow the Sangha to now take out the Kathina cloth for these Bhikkhus who have been robbed. The report is as such.' The Karma is completed according to the report, until the end. After the ritual is completed, all the benefits obtained are equally divided among those who receive the clothes. The clothes they receive are distributed to the Bhikkhus who have been robbed and have no clothes, according to their own wishes.' Upali asked the World Honored One, 'Venerable Sir! Thin clothes, bad clothes, clothes with many knots, clothes made of ramie, clothes with winding edges, old and broken clothes, clothes that violate the rules of expiation, clothes worn by the dead, can these clothes be used to make Kathina?' The Buddha said, 'No.' 'Venerable Sir! Clothes that have been stone-ground, as well as the three robes (Tricivara, the three robes possessed by a Bhikkhu) belonging to others, as well as clothes that are less than three or five cubits (an ancient unit of measurement), or clothes that have not been cut, or clothes that are not clean, or clothes that have not been assigned a cloth-spreading person, or clothes that are outside the boundary, can they be used to spread the Kathina?' The Buddha said, 'No.' 'Can the clothes obtained during the three months of summer be used to accomplish the spreading of the Kathina?' The Buddha said, 'Yes.' 'If the three months of summer are over'
，所得之衣得作羯恥那衣不？」佛言：「得。」若更有眾多法非法衣，準上文意應知。
出羯恥那衣相，本有八種。云何為八？攝頌曰：
初決去不定、 決定失去衣、 聞出出界疑、 望斷同心出。
云何決去失？如有苾芻，同在一處受羯恥那衣。作衣已竟，於此無戀心，遂持衣缽欲往余方，出界外更不擬來，決意出者，是名決去失。
云何不定失？如有苾芻，同在一處受羯恥那衣，未作衣遂出界外求衣，或未作衣、或已作半，於此利物及以住處，或有戀、或無戀、或有望、或無望，更擬還作衣、或起疑念，是名不定失。
云何決定失？如有苾芻，同在一處受羯恥那衣，未作衣遂出界外求衣，作如是念：「還來作衣。」復作是念：「我今出去，更不復來，亦復不能造支伐羅。」是名決定失。
云何失去失？如有苾芻，同在一處受羯恥那衣，未作衣出界外造支伐羅，起首作衣，遂失其衣，是名失去失。
云何聞出失？如有苾芻，同在一處受羯恥那衣，未作衣出界外求衣，念言：「回還我當作衣。」去後大眾遂便出衣。彼聞出羯恥那衣，心生隨喜：「善哉出衣。」是名聞出失。
云何出界疑失？如有苾芻，同在一處受羯恥那衣。未作衣，苾芻自念：「出界作支伐
【現代漢語翻譯】 現代漢語譯本： 『如果得到的衣服可以做成羯恥那衣（Kathina-cīvara，一種特殊的袈裟）嗎？』佛說：『可以。』如果還有很多符合或不符合規定的衣服，也應該按照上面的意思來理解。
關於出羯恥那衣（Kathina-cīvara）的相狀，原本有八種。哪八種呢？用一首偈頌概括：
最初決定離去不定，決定失去衣服， 聽聞出界生疑慮，期望斷絕同心出。
什麼叫做『決定離去失』？如有比丘（bhikkhu，佛教僧侶）們，一同在一個地方接受羯恥那衣（Kathina-cīvara）。衣服已經做完，對此地沒有留戀之心，於是拿著衣缽想要前往其他地方，出了界外就不打算再回來，下定決心離開的，這叫做『決定離去失』。
什麼叫做『不定失』？如有比丘（bhikkhu）們，一同在一個地方接受羯恥那衣（Kathina-cīvara），還沒做完衣服就出了界外去尋找衣服，或者沒做衣服、或者做了半截，對於此地的利益和住所，或者有留戀、或者沒有留戀、或者有期望、或者沒有期望，還打算回來做衣服、或者產生了疑慮，這叫做『不定失』。
什麼叫做『決定失』？如有比丘（bhikkhu）們，一同在一個地方接受羯恥那衣（Kathina-cīvara），還沒做完衣服就出了界外去尋找衣服，心裡想著：『回來繼續做衣服。』又想著：『我今天出去，就不再回來了，也不能再製作支伐羅（cīvara，袈裟）。』這叫做『決定失』。
什麼叫做『失去失』？如有比丘（bhikkhu）們，一同在一個地方接受羯恥那衣（Kathina-cīvara），還沒做完衣服就出了界外去製作支伐羅（cīvara），開始做衣服，結果丟失了那件衣服，這叫做『失去失』。
什麼叫做『聽聞出失』？如有比丘（bhikkhu）們，一同在一個地方接受羯恥那衣（Kathina-cīvara），還沒做完衣服就出了界外去尋找衣服，心裡想著：『回來我繼續做衣服。』離開后大眾就完成了出羯恥那衣（Kathina-cīvara）的儀式。他聽聞出羯恥那衣（Kathina-cīvara）的訊息，心裡隨喜：『太好了，出衣了。』這叫做『聽聞出失』。
什麼叫做『出界疑失』？如有比丘（bhikkhu）們，一同在一個地方接受羯恥那衣（Kathina-cīvara）。還沒做衣服，比丘（bhikkhu）自己想著：『出界去製作支伐
【English Translation】 English version: 『If the clothes obtained can be made into a Kathina-cīvara (a special robe), can they?』 The Buddha said, 『Yes.』 If there are many other clothes that are either in accordance with or not in accordance with the rules, it should be understood according to the meaning above.
Regarding the characteristics of giving out the Kathina-cīvara, there are originally eight types. What are the eight? A verse summarizes them:
Initially deciding to leave uncertainly, deciding to lose the robe, Hearing of leaving the boundary with doubt, hope is cut off with unanimous departure.
What is called 『deciding to leave and losing』? If there are bhikkhus (Buddhist monks), together in one place receiving the Kathina-cīvara. Having finished making the robe, without any attachment to this place, they then take their robes and bowls, wanting to go to another place, going beyond the boundary and not intending to return, resolutely leaving, this is called 『deciding to leave and losing.』
What is called 『uncertain loss』? If there are bhikkhus, together in one place receiving the Kathina-cīvara, not yet having made the robe, they then go beyond the boundary to seek robes, either not having made the robe, or having made half of it, regarding the benefits and dwelling place here, either having attachment, or not having attachment, either having hope, or not having hope, still intending to return to make the robe, or having doubts, this is called 『uncertain loss.』
What is called 『decided loss』? If there are bhikkhus, together in one place receiving the Kathina-cīvara, not yet having made the robe, they then go beyond the boundary to seek robes, thinking like this: 『I will return to continue making the robe.』 Again thinking: 『I am leaving today, and will not return again, nor will I be able to make the cīvara (robe).』 This is called 『decided loss.』
What is called 『losing loss』? If there are bhikkhus, together in one place receiving the Kathina-cīvara, not yet having made the robe, they then go beyond the boundary to make the cīvara, beginning to make the robe, and then losing that robe, this is called 『losing loss.』
What is called 『hearing of loss』? If there are bhikkhus, together in one place receiving the Kathina-cīvara, not yet having made the robe, they then go beyond the boundary to seek robes, thinking: 『Returning, I will continue to make the robe.』 After leaving, the assembly then completes the giving out of the Kathina-cīvara. Hearing the news of the giving out of the Kathina-cīvara, they rejoice in their hearts: 『Excellent, the robe is given out.』 This is called 『hearing of loss.』
What is called 『leaving the boundary with doubt and loss』? If there are bhikkhus, together in one place receiving the Kathina-cīvara. Not yet having made the robe, the bhikkhu thinks to himself: 『Leaving the boundary to make the cīvara』
羅。若了、若不了，或還、不還。」生如是心，出界便失。
云何望斷失？如有苾芻，同在一處受羯恥那衣作衣，作衣未竟，出界求覓，擬還作衣。既至彼方，求衣不得，望心斷絕，是名望斷失。
云何同心出？如有苾芻，同在一處受羯恥那衣作衣，出界外求衣，后還來住處，共眾作白二法出衣，是名同心出。
根本說一切有部毗奈耶羯恥那衣事一卷
【現代漢語翻譯】 現代漢語譯本 『羅。若了、若不了，或還、不還。』如果產生這樣的想法，超出結界就喪失了資格。
什麼是『望斷失』呢？例如有比丘，一同在一處接受割製衣（Kathina-衣，指雨季安居結束后僧侶們接受的新衣）並製作，製作未完成，就出界去尋找，打算回來繼續製作。到達那個地方后，尋找衣服沒有結果，希望之心斷絕，這叫做『望斷失』。
什麼是『同心出』呢？例如有比丘，一同在一處接受割製衣並製作，出界外去尋找衣服，之後返回住處，共同與大眾一起通過白二羯磨（一種佛教儀式）捨棄割製衣，這叫做『同心出』。
《根本說一切有部毗奈耶羯恥那衣事》一卷
【English Translation】 English version 『Whether it is finished or not, or whether it will be returned or not.』 If such a thought arises, one loses the qualification upon leaving the boundary.
What is 『loss due to abandoned hope』? For example, if there are Bhikshus (monks), together in one place receiving Kathina (Kathina - robe, referring to the new robes received by monks after the rainy season retreat) and making robes, and before the making is completed, they leave the boundary to seek materials, intending to return and continue making the robes. Having arrived at that place, they are unable to find the materials, and the hope is abandoned, this is called 『loss due to abandoned hope.』
What is 『abandonment with shared intention』? For example, if there are Bhikshus, together in one place receiving Kathina and making robes, and they leave the boundary to seek materials, and afterwards return to the dwelling place, and together with the Sangha (community) abandon the Kathina through a Karma (a type of Buddhist ceremony) of declaration and formal act, this is called 『abandonment with shared intention.』
The first volume of the Mūlasarvāstivāda Vinaya Kathina-vastu