T45n1894_釋門章服儀

大正藏第 45 冊 No. 1894 釋門章服儀

No. 1894

釋門章服儀序

法身無相。舍那御珍服。暨乎逗三乘根。應濁世之機。如來自以丈六形。著粗布僧伽梨。學佛之徒靡不遵則。焉洎澆代盛談心性。儀相𥧲遺。幣魔乘便大變聖制。所謂冬服綾羅。夏資紗縠。華蕩奢靡無不為。殊不知蠶衣之誡出於如來慈心之餘。而為世福田。緒脫劫奪難也。負識高流莫不為之痛心疾首。南山章服儀於是乎作也。則使有志之士知有方而所自。豈謂之小。補哉。然斯書雖存。而後世講者鮮矣。何居蓋聖制之興廢者。時運之所繫也。當像季際。魔屬甚熾則知者亦隨眾。所以雖廢亦興也。至於斗諍堅固之運。則庸昏之徒含識而已。於是乎救世大士直明佛性常住之旨。為續慧命。且后扶律之儀。救其所急。譬如見飢寒者。先與之食而後與之衣。所謂為護法故與。共和光者也。人多不見大士之意。一飯之後將凍殺之。是聖制之所以不能興也。乃者省我比丘。欲刻章服儀。廣佈於世。而並應法記自書。且請以余之言。辯于編首。余改容而曰。比丘以不肖亦為釋氏之子乎。欲不以人廢言乎。呼余之言誰取焉。然而余亦蓋有所聞。有所聞者。非余之言。亦何辭為之敘。

寬文五年乙巳之冬

草

【現代漢語翻譯】現代漢語譯本：《釋門章服儀序》法身（Dharmakaya，佛的法性之身）本無形相，毗盧遮那佛（Vairocana，光明遍照佛）以珍寶服飾莊嚴。爲了適應三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）根基，應和濁世（turbid world）的機緣，如來（Tathagata，佛的稱號）示現丈六金身，身著粗布僧伽梨（Samghati，一種袈裟）。學佛之人無不遵循此法則。然而到了末法時代，人們大談心性，儀軌法相逐漸廢弛，邪魔趁機大大改變聖制。所謂的冬天穿綾羅綢緞，夏天穿紗葛等絲織品，極盡奢華浪費。卻不知禁止穿蠶絲衣服的告誡，源於如來慈悲之心，爲了給世人培植福田，避免劫奪蠶命。有見識的高僧大德無不為此痛心疾首。南山律師（指道宣律師）的《章服儀》因此應運而生。使有志之士知道規範所在，有所遵循，豈是小補？然而此書雖存，後世講解者卻很少。這是因為聖制的興廢，與時運息息相關。當末法時期，魔的勢力非常強盛，有智慧的人也隨波逐流，所以即使廢弛也能興起。到了鬥爭堅固的時代，平庸愚昧之徒僅僅是含識之輩。因此救世大士直截了當地闡明佛性常住的宗旨，爲了延續慧命，扶持戒律的儀軌，救助燃眉之急。譬如見到飢寒之人，先給他食物，然後給他衣服。這就是所謂的爲了護持佛法。與大家同心同德。人們大多不理解大士的用意，一頓飯後就要將他凍死。這就是聖制不能興盛的原因。近來省我比丘，想要刊刻《章服儀》，廣泛流佈於世，並且將應法記親自書寫，還請我為之作序。我改變臉色說，比丘認為我不才，也是釋迦牟尼佛的弟子嗎？想要不因為人而廢棄言論嗎？我的話有誰會採納呢？然而我也確實有所聽聞。我所聽聞的，並非我的言論，又怎敢推辭為此作序呢？寬文五年乙巳之冬草

【English Translation】 English version: Preface to the 'Rules and Regulations on Monastic Robes' The Dharmakaya (Buddha's Dharma body) is without form, and Vairochana (the Buddha of radiant light) adorns himself with precious garments. To accommodate the roots of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and respond to the opportunities in this turbid world, the Tathagata (the Buddha) manifests a form of sixteen feet, wearing a coarse Sanghati (a type of monastic robe). Disciples of the Buddha all follow this principle. However, in this degenerate age, people talk grandly about the nature of mind, and the rituals and forms are gradually abandoned. Mara (demon) takes the opportunity to greatly alter the sacred precepts. People wear fine silk and satin in winter and thin silk in summer, indulging in extravagance and waste. They do not know that the prohibition against wearing silk garments comes from the compassionate heart of the Tathagata, to cultivate fields of merit for the world and avoid the destruction of silkworms' lives. High-minded monks and scholars all lament this. Therefore, the 'Rules and Regulations on Monastic Robes' by Vinaya Master Nanshan (referring to Daoxuan) came into being. It allows those with aspirations to know the standards and have something to follow. How can this be considered a small contribution? However, although this book exists, few lecture on it in later generations. This is because the rise and fall of sacred precepts are related to the times. In the Dharma-ending age, the power of Mara is very strong, and even the wise follow the crowd. Therefore, even if it is abandoned, it can still rise again. In the age of constant strife, ordinary and ignorant people are merely beings with consciousness. Therefore, great Bodhisattvas who save the world directly clarify the principle of the permanence of Buddha-nature, to continue the life of wisdom, and support the rituals of the Vinaya, rescuing what is most urgent. It is like seeing someone hungry and cold, first giving them food and then giving them clothes. This is what is meant by protecting the Dharma and working together in harmony. Many people do not understand the intention of the great Bodhisattvas, wanting to freeze him to death after one meal. This is why the sacred precepts cannot flourish. Recently, the Bhikshu Shengwo wants to publish the 'Rules and Regulations on Monastic Robes' and widely disseminate it to the world, and he personally wrote the 'Corresponding Dharma Record' and asked me to write a preface for it. I changed my expression and said, 'Does the Bhikshu think that I am also a disciple of Shakyamuni Buddha, even though I am not talented? Do you want to not abandon words because of the person? Who will accept my words?' However, I have indeed heard something. What I have heard is not my own words, so how can I refuse to write a preface for it? Winter of the fifth year of Kanbun (1665), year of the Snake Written in haste

山桑門不可思議題

釋門章服儀

神州沙門釋道宣述

有漢陰沙門。告于秦山開士曰。仆聞。慈濟之道。通古之所式瞻。弘施之方。由來於焉景仰。豈非仁育成化。則覆燾冠于兩儀。攝御開業。則惠澤逾於三大。固當恢廣夷路。顯性命於四生。疏解精靈。暢慈悲於九有。比見諸沙門。威容崇盛。言行殊倫。深登耆域之譏。重納隱侯之責。蠶絲被體。非華綺。無以肆其心。柔茵仰藉。非輕軟無以安其慮。衣食斯恥。既失德于儒宗。聖種頓亡。固喪道于玄府。是則專門靜訓。徒張誡誥之儀。遵途蓋寡。妄設譏遮之約。將非正法頹紐終於千六百年乎。輒以所疑。請為披釋。開士曰。自法王利見盛。開導于慈悲。博愛之道。寔津樑于品彙。欲界亂善尚兼濟。為言初。色有靜緣。亦四弘為導首。況複道超區宇。德跨樊籠。非安忍于不仁。豈容情于殺戮。斷可知矣。卿不聞乎。重為開引。肉食之與蠶衣。隨機開制。損生之與害命。終期頓斷。是知適化之舉。妙以達性為功。攝用之略。畢歸資理為務。但以淳源久謝。澆風不追。遂使袈裟有變白之徴。沙門絕搜玄之路。擁膝長想。伊何具言。彼沙門曰。仆本漢陰荊楚外屏。薄蒙餘慶。叨幸望蹤。每聞。變俗形服。為入道之初門。靜處思微。樹出世之元旨。至於衣食

【現代漢語翻譯】現代漢語譯本山桑門不可思議題

釋門章服儀

神州沙門釋道宣述

有漢陰的沙門，向秦山的開士（有智慧的人）請教說：『我聽說，慈悲濟世的道理，是自古以來人們所敬仰的。弘揚佈施的方法，也是人們一直景仰的。難道不是因為仁愛才能育成化育萬物，所以恩澤覆蓋天地；攝受引導開創事業，所以恩惠超過天、地、人三才嗎？本來就應當開闢廣闊的道路，顯揚四生（胎生、卵生、濕生、化生）的性命；疏導解脫精靈，暢達慈悲於九有（三界九地）。但是現在看到的那些沙門，威儀容貌非常盛大，言行卻與常人不同，深深地受到了耆域（人名）的譏諷，再次受到了隱侯（人名）的責備。用蠶絲做成的衣服穿在身上，如果不是華麗的絲綢，就無法放縱他們的心意；柔軟的茵褥墊在下面，如果不是輕柔的，就無法安穩他們的思慮。把衣食住行當作羞恥，這既喪失了儒家的德行，聖人的種子也斷絕了，這確實喪失了玄妙的道義。這樣看來，專門的靜修，只是徒有戒律的儀式；遵循正道的人很少，隨意設定譏諷遮攔的約定。難道不是正法衰敗的徵兆，最終會在一千六百年後終結嗎？我冒昧地提出這些疑問，希望您能為我解釋。』

開士說：『自從法王（佛陀）顯現殊勝，開導慈悲之道，博愛的道理，確實是通往各種品類的津樑。欲界混亂，善良尚且兼顧救濟，作為最初的言語。色界有靜定的因緣，也以四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）為引導。更何況道超越了世俗的範圍，德行跨越了牢籠的束縛。如果不忍受不仁的行為，怎麼能容忍殺戮的行為呢？這完全可以知道。你沒有聽說嗎？我再次為你開導引申，肉食和蠶絲做的衣服，是隨機應變而制定的，減少殺生和傷害生命的行為，最終目的是完全斷絕。要知道適應變化的舉動，巧妙地以通達本性為功用；攝取作用的策略，最終歸於資助真理為要務。只是因為淳樸的源頭已經很久遠了，澆薄的風氣無法追回，於是使得袈裟有了變成白色的徵兆，沙門斷絕了探索玄妙的道路。擁著膝蓋長久地思索，我將全部告訴你。』

那位沙門說：『我本是漢陰荊楚之外的人，淺薄地蒙受了祖上的餘蔭，有幸瞻仰您的風采。經常聽說，改變世俗的形貌服飾，是進入佛道的最初門徑；在安靜的地方思考細微的道理，是樹立出世的根本宗旨。至於衣食方面』

【English Translation】 English version Shansangmen's Inconceivable Questions

The Ritual of Garments and Vestments in the Shakya Order

Described by the Shramana Shi Daoxuan of Shenzhou

There was a Shramana from Hanyin who asked a hermit of Qinshan (a wise person): 'I have heard that the path of compassion and salvation has been revered since ancient times. The method of promoting generosity and giving has been admired since its origin. Is it not because benevolence cultivates and nurtures all things, so its grace covers both heaven and earth; embracing, guiding, and initiating undertakings, so its favor surpasses the three powers of heaven, earth, and humanity? Originally, one should open up a broad path, manifesting the lives of the four kinds of beings (born from the womb, from eggs, from moisture, and by transformation); guiding and liberating spirits, expressing compassion in the nine realms of existence (the nine levels of existence within the Three Realms). However, seeing those Shramanas now, their majestic appearance is grand, but their words and deeds are different from ordinary people, deeply receiving the ridicule of Qiyu (a person's name), and repeatedly receiving the blame of Yin Hou (a person's name). Wearing silk clothes made from silkworms, if it is not gorgeous silk, they cannot indulge their minds; soft cushions underneath, if it is not light and soft, they cannot settle their thoughts. Regarding clothing and food as shameful, this has lost the virtue of Confucianism, and the seeds of the saints are cut off, which indeed loses the profound meaning of the Tao. In this case, specialized quiet cultivation is merely a display of the rituals of precepts; few follow the path, and agreements to ridicule and obstruct are arbitrarily set up. Isn't this a sign of the decline of the Dharma, which will eventually end after sixteen hundred years? I venture to raise these doubts, hoping you can explain them for me.'

The hermit said: 'Since the Dharma King (Buddha) manifested auspiciously, guiding the path of compassion, the principle of universal love is indeed a bridge to all kinds of beings. In the chaotic realm of desire, goodness still takes into account salvation, as the initial words. The realm of form has the conditions for stillness, and also takes the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to achieve it) as guidance. Moreover, the Tao transcends the mundane realm, and virtue surpasses the constraints of cages. If one cannot bear unbenevolent actions, how can one tolerate the act of killing? This can be fully understood. Have you not heard? I will guide and extend it for you again. Meat and silk clothes are made according to circumstances, reducing killing and harming lives, with the ultimate goal of complete cessation. Know that the act of adapting to change skillfully uses the understanding of nature as its function; the strategy of taking action ultimately aims to assist the truth as its task. It is only because the pure source has been long gone, and the superficial customs cannot be recovered, thus causing the Kasaya to have signs of turning white, and the Shramanas have cut off the path of exploring the profound. Hugging their knees and thinking for a long time, I will tell you everything.'

That Shramana said: 'I am originally from outside Hanyin Jingchu, shallowly receiving the remaining blessings of my ancestors, and fortunate to admire your demeanor. I have often heard that changing worldly appearances and clothing is the initial gateway to entering the Buddhist path; thinking about subtle principles in a quiet place is to establish the fundamental purpose of transcending the world. As for clothing and food'

之累。久捐擲于俗塵。見愛之纏。未解散於胸臆。所以不遠千里。問道三秦。至止已來。更新其致。向蒙餘論薄示規猷。而昏識未萌。倒情難曉。請重書紳。廣開衢路。庶使儀形有據。法炬之照。常明幽途重朗。道樹之風逾遠。余重諭曰。原夫道隆下土。綱領一焉。理則廓紛累于清心。事則顯嘉相於形有。良以正道玄漠。長劫之所未窺。靈胤昭彰。含識於斯攸仰。是知。鹿園創啟。鶴樹終期。開萌濟世之模。昌示容光之跡。剃染之異。變俗習之生常。量據之儀。必幽求于正撿。且四含八藏。難用備尋。一襲三衣。何容昏曉。既是釋門常務。無時不經。義匪妄存。事符真教。固使住法萬載。唯承形服之功。出有三聖。咸祖前修之業。今略為子位以十篇。隨篇組織務光陳跡。

制意釋名篇第一　立體拔俗篇第二　勝德經遠篇第三　法色光俗篇第四　裁製應法篇第五　方量幢相篇第六　單復有據篇第七　縫製裁成篇第八　補浣誠教篇第九　加法行護篇第十。

制意釋名篇第一

形服之所感人。懷生務本。道法之所迴向。啟化初源。故釋父逾城。途經林澤。行見獵者。服以袈裟。便脫寶衣。貿得粗布僧伽梨。即而服之。成正覺道。及開化也。若自若他。創染玄綱。先乘此服。故善來聲發。俗衣變而成法衣。

【現代漢語翻譯】現代漢語譯本：擺脫塵世的牽累。長期被拋擲於世俗的塵埃之中，對情愛的執著，還未能從心中解脫。因此不遠千里，到三秦之地問道。來到這裡之後，更加堅定了我的志向。之前承蒙您的教誨，略微指點了方向，但我愚昧無知，難以理解。請您再次詳細地教導我，廣泛地開闢道路，使我的行為有所依據，使佛法的光明，永遠照亮幽暗的道路，使菩提樹的風範更加遠揚。我再次向您請教：佛法在世間弘揚，綱領只有一個。從道理上說，可以使清凈的心擺脫各種煩惱；從事情上說，可以使美好的形象顯現在有形的事物上。正是因為正道玄妙深遠，長久以來都難以窺見，而佛陀的教誨昭彰顯著，使一切有情眾生都仰慕。由此可知，鹿野苑初次說法，雙樹林最終涅槃，開啟了救濟世人的模式，彰顯了佛陀容光的足跡。剃度和染衣的不同，改變了世俗的習慣。衡量依據的標準，必須從正法中尋求。而且四阿含經和八部藏經，難以全部尋遍。一件僧伽梨和三件法衣，怎麼能不分晝夜地穿著呢？既然這是佛教的日常事務，無時無刻不在進行，那麼它的意義就不是隨意存在的，而是符合真正的教義。因此，爲了使佛法住世萬年，唯有繼承法衣的功德；過去諸佛出世，都遵循前人的事業。現在我略微為您分為十篇，每篇都圍繞著法衣的陳跡進行組織。

制意釋名篇第一立體拔俗篇第二勝德經遠篇第三法色光俗篇第四裁製應法篇第五方量幢相篇第六單復有據篇第七縫製裁成篇第八補浣誠教篇第九加法行護篇第十。

制意釋名篇第一

法衣的形象能夠感化人，使眾生重視根本。佛法的教導能夠引導人，開啟教化的源頭。所以釋迦牟尼佛（釋父）逾越城墻，途中經過樹林沼澤，看見獵人穿著袈裟（袈裟），便脫下自己的寶衣，換取粗布的僧伽梨（僧伽梨），然後穿上它，最終成就正覺之道。等到開始教化眾生的時候，無論是自己還是他人，最初染制佛法的綱領，都是先穿上這種法衣。所以當聽到『善來』的聲音時，世俗的衣服就變成了法衣。

【English Translation】 English version: Free from the burden of worldly entanglements. Long cast into the dust of the mundane world, the attachment to love has not yet been dispelled from my heart. Therefore, I have traveled thousands of miles to inquire about the Dharma in the land of Sanqin. Since arriving here, my resolve has been further strengthened. Previously, I received your teachings, which provided a slight guidance, but I am ignorant and unable to understand. Please teach me again in detail, and widely open the path, so that my actions may have a basis, and the light of the Dharma may always illuminate the dark path, and the virtue of the Bodhi tree may spread further. I ask you again: The propagation of the Dharma in the world has only one principle. In terms of reason, it can free the pure mind from all kinds of troubles; in terms of practice, it can manifest the beautiful image in tangible things. It is because the right path is profound and far-reaching, and it has been difficult to glimpse for a long time, and the teachings of the Buddha are clear and significant, making all sentient beings admire. From this, it can be known that the first sermon in Deer Park (鹿園) and the final Nirvana (涅槃) in the Sala tree grove (鶴樹), opened the model of saving the world, and manifested the traces of the Buddha's radiant appearance. The difference between shaving the head and dyeing the robes (剃染), changes the worldly habits. The standard of measurement and basis must be sought from the right Dharma. Moreover, the Four Agamas (四阿含經) and the Eight Collections (八部藏經) are difficult to search through completely. How can one Sanghati (僧伽梨) and three robes (三衣) be worn day and night? Since this is the daily affair of Buddhism, which is carried out at all times, then its meaning is not arbitrarily existing, but in accordance with the true teachings. Therefore, in order to make the Dharma abide in the world for ten thousand years, only by inheriting the merit of the Dharma robe; the Buddhas of the past appeared in the world, all following the deeds of their predecessors. Now I will briefly divide it into ten chapters for you, and each chapter will be organized around the traces of the Dharma robe.

Chapter 1: Explaining the Meaning of Making (制意釋名篇第一), Chapter 2: Establishing the Body and Separating from the Mundane (立體拔俗篇第二), Chapter 3: The Superior Virtue Extends Far (勝德經遠篇第三), Chapter 4: The Light of the Dharma Robe Illuminates the Mundane (法色光俗篇第四), Chapter 5: Tailoring and Making According to the Dharma (裁製應法篇第五), Chapter 6: Measuring the Banner Appearance (方量幢相篇第六), Chapter 7: Singleness and Doubleness Have Basis (單復有據篇第七), Chapter 8: Sewing and Tailoring to Completion (縫製裁成篇第八), Chapter 9: Mending and Washing with Sincere Teachings (補浣誠教篇第九), Chapter 10: Adding Dharma and Practicing Protection (加法行護篇第十).

Chapter 1: Explaining the Meaning of Making (制意釋名篇第一)

The image of the Dharma robe can influence people, making sentient beings value the root. The teachings of the Dharma can guide people, opening the source of edification. Therefore, Shakyamuni Buddha (釋父) crossed the city walls, passing through forests and swamps, saw a hunter wearing a Kasaya (袈裟), then took off his own precious clothes and exchanged them for a coarse Sanghati (僧伽梨), and then put it on, and finally achieved the path of perfect enlightenment. When he began to teach sentient beings, whether it was himself or others, the first dyeing of the principles of the Dharma was to wear this Dharma robe first. Therefore, when the sound of 'Welcome' (善來) was heard, the worldly clothes became Dharma robes.

八事隨身。如善見說。羯磨等受。先立形同正儀故律云。彼剃髮著袈裟。與出家人同。此誠證也。斯何故耶。良由非變服。無以光其儀。非異俗。無以顯其道也。括其大歸。莫非截苦海之舟航。夷生涯之梯隥。故賢愚經云。服此法衣。當於生死疾得解脫。故梵王布化存生。而立運通。釋尊。垂範亡我。而捐罪福。傾五住於心塵。排二死於內外者也。是知。戲女一披歷長劫。而依脫縛。獸王才見。忍死苦而識歸心。誠不虛也。問。已知制意。未識何名。答。尋夫西梵之與東華。音義乖越。聖種之與凡習。理絕名言。故薩婆多論云。如來立此三名。異於外道也。斯則三名。出於金口。殊非管識所籌。如彼咒詞祖而不譯也。或以名含多義。從本不可翻之。自道化東漸。經律所傳。號曰袈裟。通稱法服。然則袈裟之目。因於衣色。即如經中壞色衣也。聖色異俗。有目同知。知何等衣。但見其色。即目此色。為袈裟衣。律中。所顯微附衣形。故十誦。以為敷具。謂同氈席之形也。四分。以為臥具。謂同衾被之類也。如尼師壇。本唯梵僧所坐之物。如此所坐之具。即而正翻。名為坐具。至於衣服。猶迷莫練。然經律中。但名僧伽梨者。未曾有法也。所以者何。名出俗道標。此無有比。相如氈被之具。故名臥具也。尋名之師依名取義

【現代漢語翻譯】現代漢語譯本八事隨身，正如《善見律毗婆沙》所說。關於羯磨（佛教儀式）等的接受，首先要確立外形與出家人的正規儀軌相同，所以戒律上說：『他們剃除頭髮，穿上袈裟，與出家人相同。』這確實是證據。這是什麼緣故呢？實在是因為不改變服裝，就無法光大他們的威儀；不與世俗不同，就無法彰顯他們的道行。總括其要旨，沒有不是截斷苦海的舟船，剷平生死生涯的階梯的。所以《賢愚經》說：『穿上這法衣，應當迅速從生死中得到解脫。』因此梵天王（Brahma）佈施教化，儲存眾生，從而建立運通；釋迦牟尼佛（Sakyamuni）垂示規範，忘卻自我，從而捐棄罪福，傾覆五住地煩惱（Panca-vasa）於心塵，排除內外二死（Dvi-marana）的束縛。由此可知，戲女一旦披上袈裟，經歷漫長的劫數，就能依靠它脫離束縛；獸王才一見到袈裟，忍受死亡的痛苦也能認識歸心的方向。這實在不是虛假的啊！問：已經知道了制定袈裟的意義，還不知道它叫什麼名字。答：探尋西梵（印度）與東華（中國），語音和意義差異很大；聖人的種子與凡夫的習氣，道理超越了名言。所以《薩婆多論》（Sarvastivada）說：『如來（Tathagata）設立這三個名字，不同於外道。』這三個名字，出自佛的金口，絕不是普通知識所能揣測的，就像那些咒語一樣，保留原文而不翻譯。或者因為名字包含多種意義，從根本上就不可翻譯。自從佛教文化向東傳播，經典和戒律所傳達的，稱作袈裟，通稱為法服。那麼，袈裟這個名稱，是根據衣服的顏色而來的，也就是經中所說的壞色衣。聖人的顏色與世俗不同，有眼睛的人都知道。知道是什麼樣的衣服嗎？只要看到它的顏色，就稱這種顏色為袈裟衣。戒律中，所顯示的只是附帶的衣服形狀，所以《十誦律》（Dasa-bhana-vinaya）認為它是敷具，說它像氈席的形狀。《四分律》（Caturvarga-vinaya）認為它是臥具，說它像被子的種類。比如尼師壇（Nisidana），本來只是梵僧所坐的物品，像這種所坐的器具，就直接翻譯，名為坐具。至於衣服，仍然迷惑而不能辨別。然而經律中，只稱為僧伽梨（Samghati），是前所未有的說法。為什麼呢？因為名字出自世俗的道路標誌，這裡沒有可以相比的。像氈被之類的器具，所以叫做臥具。探尋名字的法師根據名字來取義。

【English Translation】 English version Eight matters accompany the body, as stated in the 'Samantapasadika'. Regarding the acceptance of Karma (Buddhist rituals) and so on, first establish that the outward form is the same as the proper conduct of a renunciant. Therefore, the Vinaya says: 'They shave their heads, wear the Kasaya (袈裟, monastic robe), and are the same as renunciants.' This is indeed evidence. What is the reason for this? It is truly because without changing the clothing, there is no way to glorify their demeanor; without being different from the mundane, there is no way to manifest their path. To summarize its essence, there is nothing that is not a boat to cut off the sea of suffering, a ladder to level the life of birth and death. Therefore, the 'Sutra of the Wise and Foolish' says: 'Wearing this Dharma robe, one should quickly attain liberation from birth and death.' Thus, Brahma (梵天王) bestows teachings, preserves beings, and thereby establishes communication; Sakyamuni (釋迦牟尼佛) sets an example, forgets self, and thereby abandons sin and merit, overturning the five dwellings of affliction (Panca-vasa, 五住地煩惱) in the dust of the mind, and eliminating the bondage of the two deaths (Dvi-marana, 二死) within and without. From this, it can be known that once a dancing girl puts on the Kasaya, after countless kalpas (劫數), she can rely on it to escape bondage; as soon as the king of beasts sees the Kasaya, enduring the pain of death, he can recognize the direction of returning to the mind. This is truly not false! Question: Having understood the meaning of establishing the Kasaya, I still do not know what it is called. Answer: Exploring the differences between Western Brahma (India) and Eastern China, the sounds and meanings are very different; the seeds of the saints and the habits of ordinary people, the principles transcend verbal expression. Therefore, the Sarvastivada (薩婆多論) says: 'The Tathagata (如來) established these three names, which are different from those of the heretics.' These three names come from the Buddha's golden mouth and cannot be guessed by ordinary knowledge, just like those mantras, which retain the original text without translation. Or because the name contains multiple meanings, it is fundamentally untranslatable. Since Buddhist culture spread eastward, the scriptures and precepts conveyed are called Kasaya, commonly known as Dharma robes. Then, the name Kasaya comes from the color of the clothing, which is the 'broken-color robe' mentioned in the scriptures. The color of the saints is different from the mundane, and those with eyes know it. Do you know what kind of clothing it is? As long as you see its color, you call this color the Kasaya robe. In the Vinaya, what is shown is only the incidental shape of the clothing, so the Dasa-bhana-vinaya (十誦律) considers it a spread, saying it is like the shape of a felt mat. The Caturvarga-vinaya (四分律) considers it bedding, saying it is like the category of quilts. For example, the Nisidana (尼師壇) was originally just an object for Brahma monks to sit on. This kind of sitting utensil is directly translated and named a sitting mat. As for clothing, it is still confusing and cannot be distinguished. However, in the scriptures and precepts, it is only called Samghati (僧伽梨), which is an unprecedented statement. Why? Because the name comes from the mundane road signs, there is nothing comparable here. Like utensils such as felt quilts, it is called bedding. The teacher who seeks the name takes the meaning according to the name.

。即解云。氈臥具等。須加羯磨而舍受也。論稱五過。正在其人。故薩婆多雲。臥具者。三衣名也。即僧祇云。老病比丘。持氈僧伽梨。從僧乞法。即其義也。安用羯磨。而加氈席乎。縱有前聞。未行其事。不可虛也。今以義約終須建名。故文云。無名相中。假名相說。如律名為調伏衣。故文云。結使已調伏。乃應披袈裟也。如經中。內起瞋心。外著袈裟。無不息滅是也。或經云法衣應器者。謂懷道者。服之名法衣也。堪受供者。用之名應器也。深思其名。聽言觀行。不徒設也。自餘眾名。具如鈔疏說也。問如大集云。雖除鬚髮。不去結使。被服染衣。心不離染。此即去取一亂。如何以分。答。勿迷其名。當取遠致。染謂壞於俗色。即染而是色標。故知。兩據其道。而舍于俗也。故律中。以袈裟色。染五正色。是如法色也。

立體拔俗篇第二

問出家據道。未資形服。故文云。趣得支身。用濟寒苦。所以糞衣十種。遠聖元宗。自余衣納。得便受用。依之修心。足以度世。至如律經所誡。四邪五邪賢聖所許。少欲知足。致令有章絕假道之路。俯仰犯科禁之儀。形神弊于天網。受持乖于正法。如何通決會於趣得之文耶。答曰。至聖立教。隨教攝修。是非利益。罔不通道。夫道在清心。無壅為義。如世夷途莫有

滯者。今人行道。事理兩分。言事則俗習未亡。尋理則真心體附。斯則強分二諦。有凡聖之殊途。故張兩儀。無去取之恒式。致使于衣知足務在無瑕。事清心凈便懷入道。故十種遺棄之衣。世情所舍。三聖服之無厭。道儀所歸。觀事無異俗之嫌。涉理有資神之用。斯則挹酌二諦。寄空有。而攝修。歸承四依。諒無愧於流范。故有持彼糞衣。遠詣遠池。而洗濯者。諸天欣其解脫。取其穢汁。用自浴身。莫不以財凈而心清。不以穢跡而累于道也。及得通外道持㲲往浣。諸天遙遮勿污吾水。告曰。邪心感利。凡聖之所忌也。以此文證。故知道在清心。不虛設也。是知。求財之時。如法受畜。不陷刑科。內不愧於戒神。外無慚于負俗可也。焉得崎嶇世路。婆娑恒習。惡求多求喪命耶。生則為佛之賊。死則為鬼之囚。剃染依佛為師。師教拒而不用。自陳損力。謂三途之可推。不思此形有四山之相逼。故文云。死時懷恐懼者。即斯人也。何異螗螂拒轍之智勇乎。不聞經論之明誡乎。肉衣鐵衣隨感而至。受惱受熱。抑可言哉。一生形體委之溝壑。累世靈神繫於業道。任運長赴。無由返源。固當擺撥常習。遵仰聖言。外無犯于憲章。內有涉于清蕩。屬斯懷觀。夫復何求。問。上顯求之有方。則理事雙得。然求之所幸有布。有繒。或氈㲲

【現代漢語翻譯】現代漢語譯本滯留之人啊，現在修行之人，往往將事和理二者分開。談論事，則世俗的習氣未曾消除；尋求理，則真心依附於理體。這便是強行區分二諦（satya-dvaya，真諦和俗諦），造成凡夫和聖人的不同道路。因此，在事和理之間搖擺不定，沒有恒定的準則。以至於認為衣服只要知足就好，務求沒有瑕疵；事情處理乾淨，內心清凈，便認為可以入道。所以，被世俗遺棄的十種破舊衣服，聖人卻樂於穿戴，認為是合乎道義的儀軌。觀察事物，沒有違背世俗的嫌疑；涉獵義理，有助於精神的提升。這便是調和真諦和俗諦，將修行寄託于空和有之間，遵循四依（catvāri niśraya，四種依靠），可以無愧於前人的規範。所以，有人拿著糞掃衣（pāṃśukūla，指從垃圾堆或墳墓中撿來的破舊衣服），遠去遠池（指遠離塵囂的水池）洗滌。諸天（deva）都為他的解脫而歡欣，取其洗滌后的污水，用來沐浴自身。他們都認為重要的是心地清凈，而不是因為衣服的污穢而妨礙修行。等到有外道拿著毛織物去清洗時，諸天遠遠地阻止，說不要污染我們的水。並告誡說：『邪惡的心感召利益，是凡人和聖人都厭惡的。』以此文證，可知修道在於清凈內心，而不是虛設外在的形式。所以，要知道，求財的時候，如法地獲取和使用，不觸犯法律，對內不愧對戒神（戒律之神），對外不辜負世俗的期望，就可以了。怎麼能還在世俗的道路上艱難跋涉，沉溺於過去的習氣，爲了貪求更多的財富而喪失性命呢？活著的時候是佛的盜賊，死後就成為鬼的囚徒。剃度染衣，以佛為師，卻拒絕聽從老師的教誨，自稱能力不足，認為可以推遲到三惡道（trayo gatayaḥ，三種惡道）再去修行。不思考此身正面臨著四大（catvāri mahābhūtāni，組成物質世界的四種元素：地、水、火、風）的逼迫。所以經文說，『死的時候懷著恐懼的人』，就是這種人啊。這和螳螂用自己的力量阻擋車輪有什麼區別呢？難道沒有聽過經論中明確的告誡嗎？肉衣（指身體）和鐵衣（指地獄的刑具）會隨著業力感召而來，承受痛苦和熱惱，難道可以輕易地說嗎？一生短暫的形體最終要委棄于山溝荒野，累世的靈魂卻被束縛在業力的道路上。任憑命運的擺佈，長久地沉淪，沒有辦法返回本源。所以應當擺脫過去的習氣，遵從聖人的教誨，對外不違犯戒律，對內清凈盪滌。如果能懷有這樣的見解，夫復何求呢？問：上面闡明了求取財物的方法，那麼事和理可以兼得。然而，所求之物，有布，有絲織品，或者毛氈、毛織物。

【English Translation】 English version O, you who are lingering! People who practice the path nowadays often separate 'affairs' and 'principles'. When speaking of 'affairs', worldly habits have not yet disappeared; when seeking 'principles', the true mind adheres to the essence of truth. This is forcibly dividing the two truths (satya-dvaya, conventional and ultimate truth), creating different paths for ordinary beings and sages. Therefore, wavering between the two aspects, there is no constant standard to follow. Consequently, one thinks that being content with clothing is enough, striving for flawlessness; handling affairs cleanly and having a pure mind, one then believes they can enter the path. Therefore, the ten kinds of discarded clothes, abandoned by the world, are happily worn by sages, considering them to be in accordance with the precepts of the path. Observing affairs, there is no suspicion of violating worldly customs; engaging with principles, it helps to elevate the spirit. This is harmonizing the two truths, entrusting cultivation between emptiness and existence, adhering to the four reliances (catvāri niśraya), and being worthy of the standards of the past. Therefore, there are those who hold their rag robes (pāṃśukūla, robes made from discarded cloth found in garbage heaps or cemeteries), going far to distant ponds to wash them. The devas (gods) rejoice in their liberation, taking the dirty water to bathe themselves. They all believe that what is important is a pure heart, not being hindered by the dirtiness of the clothes. When non-Buddhists holding woolen fabrics go to wash them, the devas stop them from afar, saying, 'Do not pollute our water.' They warn, 'A wicked mind invites benefit, which is detested by both ordinary beings and sages.' From this passage, we know that cultivating the path lies in purifying the mind, not in setting up external forms. Therefore, know that when seeking wealth, acquire and use it lawfully, without violating the law, without feeling ashamed before the guardian deities of precepts internally, and without failing worldly expectations externally. How can one trudge wearily on worldly paths, indulging in past habits, losing one's life for the sake of greedily seeking more wealth? When alive, one is a thief of the Buddha; when dead, one becomes a prisoner of ghosts. Having shaved one's head and dyed one's robes, taking the Buddha as one's teacher, yet refusing to listen to the teacher's teachings, claiming one's own inadequacy, thinking that one can postpone practice until the three evil realms (trayo gatayaḥ). Not considering that this body is facing the pressure of the four elements (catvāri mahābhūtāni, earth, water, fire, and wind). Therefore, the scripture says, 'Those who are fearful at the time of death' are such people. What difference is there between a mantis trying to stop a wheel with its own strength? Have you not heard the clear warnings in the scriptures and treatises? The robe of flesh (the body) and the robe of iron (instruments of torture in hell) will come according to karma, enduring suffering and heat. Can it be easily said? The fleeting form of this life will eventually be abandoned in ditches and wilderness, but the spirit of countless lifetimes is bound to the path of karma. Allowing fate to dictate, sinking for a long time, with no way to return to the source. Therefore, one should abandon past habits, follow the teachings of the sages, not violating precepts externally, and cleansing internally. If one can have such a view, what more can one ask for? Question: The above clarifies the method of seeking wealth, so that both affairs and principles can be obtained. However, the things sought include cloth, silk fabrics, or felt and woolen items.

相乘或毛綿間獲。五納百結。聞諸儉徒。木食草衣。偏資山眾。蒙既惑焉。愿欣其要。答。曰出俗五眾準的四依。聖有成儀。無經凡慮。開濟形苦。意在心清。事不獲已。置斯聖種而正律遮許。慈悲務先。得而生惱。必不容納。故肉食蠶衣。為方未異。害命夭生事均理一。暴繭爛蛾。非可忍之痛。懸皰登俎。成惡業之酷。漁人獻鮪。桑妾登絲。假手之義不殊。分功之賞無別。是以至聖殷鑑審惡報之難亡。經律具彰。兩俱全斷。故涅槃象腋楞伽大云。莫不盛顯行慈。昌標止殺。殺為罪之元也。俗戒首。焉何有道宗。安行其事。說導創演。必化之以慈仁。身服所先必衣之。以繒彩。繒彩所成。非殺不登。其事安忍不思。非犯無由自處。顰眉撫事。良可嗟之。是以震旦承教全具不倫。斷肉之制久行。禁絲之儀莫用。非為誠教不約。過在迷文。或可於文不迷。愛沒無由將出。故律中。蠶家乞綿用成臥具。為俗所訶。名殺生也。佛因制戒不許服之。縱得已成。斬碎涂壁。此則永舍之極誡也。必須斷之。如律中。用蟲飲蟲異途同制。野蠶家蠶分緣通約。若純若雜。俱犯于部篇。自成他成。咸碎于斤斧。今僧迷名為。非法服。故不行矣。如上正名。想無有惑。故僧祇云。憍奢耶者。蠶口初絲。事同四分。五分不許為服。縱得衣財。經

【現代漢語翻譯】現代漢語譯本相乘或毛綿間獲得（指從蠶繭或毛織品中獲取）。五納百結（指用五種材料縫製成百結衣）。聽那些節儉的人說，他們木食草衣（指吃樹上的果實，穿草編的衣服），偏袒資助山中的僧眾。我矇昧迷惑，希望瞭解其中的要點。回答說：出家的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）應該遵循四依（指比丘依靠的四種生活方式：穿糞掃衣、乞食、樹下坐、用腐爛的藥物），聖人有既定的儀軌，不經過凡夫的思慮。開創救濟形體的苦難，意義在於內心的清凈。事情如果不是迫不得已，就不要設定這種聖潔的種子，而正律是遮止允許的。慈悲必須放在首位，如果得到了反而產生煩惱，必定不能容納。所以，吃肉和穿蠶絲的衣服，方法並沒有什麼不同，殺害生命和使生命夭折，事情和道理都是一樣的。蠶繭被煮爛，蠶蛾被殺死，這是不能忍受的痛苦。懸掛肉類，擺上餐桌，造成惡業的殘酷。漁人獻上大魚，養蠶女獻上絲綢，假借他人之手，意義並沒有什麼不同，分擔罪惡的賞賜也沒有區別。因此，至聖先賢殷切鑑戒，深知惡報難以逃脫。《經》和《律》都明確地彰顯，兩者都要完全斷絕。所以，《涅槃經》、《象腋經》、《楞伽經》、《大云經》，無不盛大地宣揚施行慈悲，明確地標榜停止殺戮。殺戮是罪惡的根源。俗人的戒律是首要的，怎麼能有道宗呢？如何安心地做這件事？如果說法引導，開創演說，必須用慈悲仁愛來化導。自身穿的衣服，必須首先穿用繒彩（絲織品）。繒彩的製成，不殺生就不能完成。這件事怎麼能忍心去做，如果不違犯戒律，就沒有辦法安身自處。皺著眉頭處理這件事，實在令人嘆息。因此，震旦（中國）繼承佛教的教義，完全不倫不類。斷肉的制度已經實行很久，禁止穿絲綢的儀軌卻沒有采用。不是因為誠實的教義沒有約束力，而是因為迷惑于文字。或許可以不迷惑于文字，但愛惜財物，沒有辦法捨棄。所以，《律》中說，向養蠶的人家乞討棉花，用來做臥具，被世俗人呵斥，認為是殺生。佛因此制定戒律，不允許穿用。即使已經得到，也要斬碎塗在墻壁上，這是永遠捨棄的極度告誡。必須斷絕它。如《律》中說，用蟲子餵養蟲子，不同的途徑，同樣的禁止。野蠶和家蠶，區分因緣，共同約束。無論是純絲還是混雜，都違犯了部篇（指戒律）。自己做成，他人做成，都要用斧頭砍碎。現在的僧人迷惑地稱之為非法之服，所以不實行了。如上所述，正確地說明，想必沒有疑惑了。所以，《僧祇律》說，憍奢耶（指蠶口吐出的第一絲），事情和《四分律》相同，《五分律》不允許作為衣服。即使得到了衣服的財物，也要……

【English Translation】 English version Obtained through multiplying or from wool and cotton (referring to obtaining from silkworm cocoons or wool fabrics). Five-patched hundred-layered robes (referring to robes sewn from five types of materials into a hundred layers). Hearing from those who are frugal, eating wood and wearing grass (referring to eating fruits from trees and wearing clothes woven from grass), favoring and supporting monks in the mountains. I am confused and wish to understand the key points. The answer is: The five groups of ordained individuals (bhikkhus, bhikkhunis, sramaneras, sramanerikas, siksamana) should follow the four reliances (referring to the four ways of life that bhikkhus rely on: wearing discarded rags, begging for food, sitting under trees, and using rotten medicine). The saints have established rituals, not subject to the thoughts of ordinary people. Initiating the relief of physical suffering, the meaning lies in the purity of the heart. If things are not unavoidable, do not establish this sacred seed, and the Vinaya prohibits permission. Compassion must be placed first; if obtained but causing trouble, it must not be tolerated. Therefore, eating meat and wearing silk clothes, the methods are no different; killing life and causing life to die prematurely, the matter and the principle are the same. Silkworm cocoons are boiled and rotten, silkworm moths are killed, which is an unbearable pain. Hanging meat and placing it on the table creates the cruelty of evil karma. Fishermen offer large fish, and silkworm-raising women offer silk; borrowing the hands of others, the meaning is no different; sharing the reward of evil is no different. Therefore, the most holy sages earnestly warn, knowing deeply that the retribution of evil is difficult to escape. The Sutras and Vinaya clearly manifest that both must be completely cut off. Therefore, the Nirvana Sutra, the Elephant Shoulder Sutra, the Lankavatara Sutra, and the Great Cloud Sutra all greatly proclaim the practice of compassion and clearly advocate stopping killing. Killing is the root of sin. The precepts of laypeople are paramount; how can there be a Taoist sect? How can one do this thing with peace of mind? If preaching and guiding, initiating and expounding, one must transform with compassion and benevolence. The clothes one wears must first be made of silk fabrics. The making of silk fabrics cannot be accomplished without killing. How can one bear to do this thing? If one does not violate the precepts, there is no way to settle oneself. Frowning and dealing with this matter is truly lamentable. Therefore, China inherited the teachings of Buddhism, completely incongruous. The system of abstaining from meat has been practiced for a long time, but the ritual of prohibiting silk has not been adopted. It is not because the honest teachings are not binding, but because they are confused by the words. Perhaps one can not be confused by the words, but cherishing wealth, there is no way to give it up. Therefore, in the Vinaya, it is said that begging for cotton from silkworm-raising families to make bedding is rebuked by the laity as killing. The Buddha therefore established precepts, not allowing it to be worn. Even if it has already been obtained, it must be chopped up and plastered on the wall; this is the ultimate warning of eternal abandonment. It must be cut off. As the Vinaya says, using insects to feed insects, different paths, the same prohibition. Wild silkworms and domestic silkworms, distinguishing causes and conditions, common constraints. Whether pure silk or mixed, all violate the section (referring to the precepts). Whether made by oneself or made by others, all must be chopped with an axe. The current monks are confused and call it illegal clothing, so it is not practiced. As mentioned above, correctly explained, there should be no confusion. Therefore, the Sanghati says that Kosa (referring to the first silk spun by the silkworm), the matter is the same as the Four-Part Vinaya, the Five-Part Vinaya does not allow it to be used as clothing. Even if one obtains the wealth of clothing, one must...

緯俱布。中穿一絲。亦通制斷。又極誡也。薩婆多雲。外國用綿成衣。自有二種。或細擘分佈。如作氈法。或引成經緯。即綿紬也。皆不許之。自古諸師不思教意。縱是昔迷云即臥具。由殺害得。尚令斤碎。安有道服慈忍者相。由殺害得反聽受持也。是知。受持聖法。非凈不行。妄以傳之。誠乖本意。故大唐塞外。三垂海濱。大夏諸蕃。有佛法處。所被道服皆資氈布。無用絲綿。即良證也。此土齊魏名僧。周隋高勝所服。大衣皆資以布。雖未委教。闇與文同。豈非慈惻之深。法衣依法故也。如俗常習。以布為衫。通國同遵。不可頓易。故大論所顯布僧伽梨者。明是古佛道法。出有聖標。名為聖種。是以大聖依而服之。以為后式。五分缽壞亦同此也。是知。法衣應器。非凡所行。佛不出世。則不現也。故諸明達遵途。莫違有承據矣。即雜含云。修四無量。服三法衣。則成慈悲者之服。余少經律肆。講至斯文。無席開遮。引用蓋寡。深懷猜貳。未敢通行。隨得披服覆形而已。貞觀末歲參傳譯經。顧訪蠶衣。方知莫用。深恨知之晚矣。且形體所寄。資于溫暖。就報強羸。難用通約。所以涅槃密教開抑有由。諒有殊意也。不可同肉全斷。則下人報弱無入道之期。似乳通開。則上行慢求。有惰學之務。所以方便引喻。為道資形。

【現代漢語翻譯】現代漢語譯本緯俱布（橫向的布）。中間穿插一絲線。也可以用來裁剪縫製。這也是極大的告誡。薩婆多部（Sarvastivada，佛教部派之一）說，外國用棉花做成衣服。棉花有兩種做法。一種是細細地撕開分佈，像製作氈毯的方法。另一種是拉成經緯線，就是棉綢。這些都是不允許的。自古以來的各位法師不思考佛教的教義，即使是以前迷惑地認為可以作為臥具，因為是通過殺害生命得到的，尚且要用斧頭劈碎。哪裡有道服慈悲忍辱的形象，因為是通過殺害生命得到的反而聽從接受奉持呢？由此可知，受持神聖的佛法，不乾淨是不行的。胡亂地傳授，實在違背了本意。所以大唐塞外，三處海濱，大夏（Greater India）各處，有佛法的地方，所穿的道服都是用氈布做的，沒有用絲綿的，這就是很好的證明。中原地區的齊魏名僧，周隋高僧所穿的大衣都是用布做的，雖然沒有明確地遵循教義，但暗中與經文相同。這難道不是慈悲惻隱的深切體現嗎？法衣是依照佛法制作的緣故。如果像世俗一樣，用布做成短衫，全國都一樣，不可以一下子改變。所以《大智度論》所說的布僧伽梨（Sanghati，袈裟）的意思，明確地說明了這是古代佛陀的道法，顯現出聖人的標誌，稱為聖種。因此偉大的佛陀依照它來穿，作為後世的榜樣。五分缽（five-sectioned bowl）損壞了也和這個道理一樣。由此可知，法衣和應器（monk's bowl），不是凡人所能使用的。佛陀不出世，就不會出現。所以各位明智通達的人遵循正途，不要違背有依據的傳承。就像《雜阿含經》所說，修習四無量心（four immeasurables），穿三法衣（three robes），就能成就慈悲者的形象。其他一些經律很少講到這些，即使講到這些文字，也沒有詳細地解釋開遮持犯，引用的例子也很少，內心深懷猜疑，不敢通行，只是隨便地披在身上遮蓋身體罷了。貞觀末年參與翻譯佛經，特意詢問蠶絲做的衣服，才知道不能用。深深地遺憾知道的太晚了。而且形體所依靠的，在於溫暖。就身體的強壯和虛弱來說，難以用統一的標準來衡量。所以《涅槃經》（Nirvana Sutra）和密教（Esoteric Buddhism）的開許和禁止是有原因的，確實有特別的用意。不可以像斷肉一樣完全禁止，否則下等人身體虛弱，沒有入道的希望。像牛奶一樣全部開許，那麼上等人就會懈怠懶惰，有怠慢學習的事務。所以用方便的引喻，來幫助修道，滋養身體。

【English Translation】 English version Woven cloth. A single thread runs through the middle. It can also be used for cutting and tailoring. This is also a great admonition. The Sarvastivadins (Sarvastivada, one of the Buddhist schools) say that foreign countries use cotton to make clothes. There are two ways to make cotton. One is to tear it apart and spread it out, like making felt. The other is to draw it into warp and weft, which is cotton silk. These are not allowed. Since ancient times, the masters have not thought about the teachings of Buddhism. Even if they were once confused and thought it could be used as bedding, because it was obtained by killing living beings, it should still be chopped into pieces with an axe. Where is the image of the compassionate and patient Dharma robe, because it was obtained by killing living beings, but instead listening to, accepting, and upholding it? From this, it can be known that upholding the sacred Dharma cannot be done without purity. To transmit it indiscriminately is truly against the original intention. Therefore, outside the Great Tang Dynasty, on the three coastlines, and in various parts of Greater India, wherever there is Buddhism, the Dharma robes worn are all made of felt, and no silk or cotton is used. This is good evidence. The famous monks of the Qi and Wei dynasties in the Central Plains, and the eminent monks of the Zhou and Sui dynasties, all wore robes made of cloth. Although they did not explicitly follow the teachings, they secretly agreed with the scriptures. Isn't this a deep manifestation of compassion? The Dharma robe is made according to the Dharma. If, like the secular world, short shirts are made of cloth, and the whole country is the same, it cannot be changed all at once. Therefore, the meaning of the cloth Sanghati (Sanghati, kasaya) mentioned in the Mahaprajnaparamita Sastra clearly states that this is the ancient Buddha's Dharma, which shows the mark of a saint and is called the holy seed. Therefore, the great Buddha wears it according to it, as a model for later generations. The same is true for the damaged five-sectioned bowl (five-sectioned bowl). From this, it can be known that Dharma robes and monk's bowls are not something that ordinary people can use. If the Buddha does not appear in the world, they will not appear. Therefore, all wise and enlightened people follow the right path and do not violate the tradition that has a basis. Just as the Samyukta Agama Sutra says, cultivating the four immeasurables (four immeasurables) and wearing the three Dharma robes (three robes) can achieve the image of a compassionate person. Other sutras and vinayas rarely talk about these, and even if they do, they do not explain the opening and closing of precepts in detail, and there are few examples cited. They are deeply suspicious and dare not pass them on, but simply drape them over their bodies to cover them. At the end of the Zhenguan period, when participating in the translation of Buddhist scriptures, I specifically asked about clothes made of silkworm silk, and only then did I know that they could not be used. I deeply regret that I knew it too late. Moreover, what the body relies on is warmth. In terms of the strength and weakness of the body, it is difficult to measure with a unified standard. Therefore, the permission and prohibition of the Nirvana Sutra (Nirvana Sutra) and Esoteric Buddhism (Esoteric Buddhism) have reasons, and there are indeed special intentions. It is not possible to completely prohibit it like cutting off meat, otherwise the lower class people will be physically weak and have no hope of entering the path. If it is all allowed like milk, then the upper class people will be lazy and have the task of neglecting learning. Therefore, use convenient metaphors to help cultivate the path and nourish the body.

故諸經云。依法而用。雖受十萬。不以為多。必未能行。一杯之水。一納之衣。不許輒受。斯誠致也。是知。取納之務。務在清心。雖許披服。服而不著可也。然三種法衣。理非通限。還貿氈布。用準於前。良以自余裙帔。唯擬遮寒。事不獲已。開濟形苦。生涯形報。終入死門。業命未傾。資心助道。事不獲已。供其衣食。終號養怨。無所益也。如能志節高劭。情割浮華。敬重正宗。死而無恨者。斯則比丘法行。列聖崇之。如草系海板之儔也。約戒命難是所通開。約心忍死奉而不捨。故為幽冥之所翼贊經論之所昌言。此但遮戒以死持之。何況性重多而不厭。誠可怪也。問。繒纊過本。非仁育所懷。微行供獻。有開福之業。如何頓斷絕。杜希向之心耶。答。夫供施之法。凈於三事。隨一有染。名不凈施。論分四句。豈不然耶。且凈行滅惑。作福難諧。機緣構接。開其供施。用捨本貪。不遮財凈。致雜受報。若全閉拒。則蒙俗無由樹因。至於雜報。則生生常淪苦海。罪福雙感。厥致在茲。而央崛云。繒綿皮物展轉。來離於殺者手。然持戒者。不應服著。若服者。然非悲不破戒。據此教門。開閉殊致。閉則示含生之可救。誠損害之難任。開則以喪命。而成衣。權接救于寒苦。且自無悲之誡。終為永斷之言。許服之方。止是救

【現代漢語翻譯】現代漢語譯本因此，各種經典都說：『依照佛法而運用。』即使接受十萬的供養，也不認為是多。如果必定不能修行，即使是一杯水、一件布衣，也不允許隨便接受。這實在是至誠的。由此可知，接受供養的要務，在於保持內心的清凈。即使允許穿戴，穿在身上而不執著也可以。然而，三種法衣（僧伽梨（Samghati，大衣），郁多羅僧（Uttarasanga，上衣），安陀會（Antaravasaka，內衣）），按道理不應超出限制。可以換成氈布，用度參照之前。這是因為其餘的裙子和帔巾，只是用來遮蔽寒冷。在不得已的情況下，才允許用來救濟身體的痛苦。人的一生是形體的果報，最終會走向死亡。在業力和壽命沒有耗盡之前，資助內心，幫助修道。在不得已的情況下，才供給衣食。最終卻被稱為養育怨敵，沒有任何益處。如果能夠志向高潔，情懷割捨浮華，敬重佛法正宗，即使死去也沒有遺憾，這樣才是比丘（Bhikkhu，佛教出家男眾）的如法修行，會被歷代聖賢所推崇，如同用草繩繫住漂浮在海上的木板一樣。約束戒律，保全性命，這是普遍允許的。約束內心，寧願忍受死亡也要奉行而不捨棄，所以會得到幽冥之神的庇佑和經論的讚揚。這只是遮止惡行的戒律，用生命來守護它，何況是本性就看重的，多多益善呢？這實在令人奇怪。問：絲綢和棉絮超過了原本的數量，不是仁慈養育所應有的。即使是微薄的供養，也有開啟福報的功德，為什麼一下子就斷絕，杜絕了希望呢？答：供養佈施的方法，在於清凈身、口、意三業。只要有一項被污染，就稱為不清凈的佈施。經論中分為四句，難道不是這樣嗎？而且清凈的修行難以消除迷惑，作福也難以和諧。如果機緣成熟，可以開啟供養佈施，用捨棄貪婪的本性，而不遮蔽財物的清凈。導致混雜的受報。如果完全拒絕，那麼凡夫俗子就沒有機會種下善因。至於混雜的果報，就會生生世世沉淪在苦海之中。罪和福雙重感受，原因就在這裡。而央崛摩羅經（Angulimaliya Sutra）說：『絲綢、棉花、皮革等物品輾轉而來，離開了殺生者的手，那麼持戒的人，不應該穿戴。如果穿戴，如果不是因為悲憫之心，就不算破戒。』根據這個教義，開啟和關閉各有不同的意義。關閉，是爲了顯示含靈眾生是可以救度的，實在難以承受損害。開啟，是爲了用喪失生命而製成的衣服，權且救濟寒冷和痛苦。而且沒有悲憫之心的告誡，最終是爲了永遠斷絕。允許穿戴的方法，只是爲了救濟。

【English Translation】 English version Therefore, the various sutras say: 'Use according to the Dharma.' Even if one receives a hundred thousand offerings, it is not considered too much. If one is certain not to practice, even a cup of water or a piece of cloth should not be accepted casually. This is truly sincerity. From this, it is known that the essential task of accepting offerings lies in maintaining the purity of the mind. Even if wearing them is permitted, wearing them without attachment is acceptable. However, the three Dharma robes (Samghati (outer robe), Uttarasanga (upper robe), Antaravasaka (inner robe)) should not, in principle, exceed the limit. They can be exchanged for felt cloth, and the usage should follow the previous standard. This is because the remaining skirts and shawls are only intended to shield against the cold. Only in unavoidable circumstances are they allowed to relieve physical suffering. A person's life is the karmic retribution of the body, and it will eventually lead to death. Before the karmic force and lifespan are exhausted, assisting the mind and helping the path of cultivation is permissible in unavoidable circumstances. Ultimately, it is called nurturing enemies, which is of no benefit. If one can have lofty aspirations, relinquish worldly desires, and respect the orthodox Dharma, then even death will be without regret. This is the proper practice of a Bhikkhu (Buddhist monk), which will be revered by the sages of all ages, like tying a plank to the sea with a grass rope. Restraining the precepts and preserving life is universally permissible. Restraining the mind and enduring death to uphold them without abandoning them will be protected by the deities of the underworld and praised by the scriptures. This is only the prohibitive precepts, holding them with life, how much more so for what is valued by nature, the more the better? This is truly strange. Question: Silk and floss exceeding the original amount are not what benevolence and nurturing should entail. Even meager offerings have the merit of opening up blessings. Why cut them off abruptly and block the heart of hope? Answer: The method of offering alms lies in the purity of the three karmas of body, speech, and mind. As long as one is contaminated, it is called impure alms. The scriptures divide it into four sentences, is it not so? Moreover, pure practice is difficult to eliminate delusion, and making merit is difficult to harmonize. If the opportunity arises, one can open up the offering of alms, using the nature of abandoning greed, without obscuring the purity of wealth, leading to mixed retribution. If one completely refuses, then ordinary people will have no way to plant good causes. As for mixed retribution, they will sink into the sea of suffering life after life. The dual feeling of sin and blessing, the reason lies here. And the Angulimaliya Sutra says: 'Silk, cotton, leather, and other items come and go, away from the hands of those who kill. Then those who hold the precepts should not wear them. If they wear them, if it is not out of compassion, it is not considered breaking the precepts.' According to this teaching, opening and closing have different meanings. Closing is to show that sentient beings can be saved, and it is truly difficult to bear the harm. Opening is to use clothes made by losing life to temporarily relieve cold and suffering. Moreover, the admonition of not having compassion is ultimately for permanent severance. The method of allowing wearing is only for relief.

時之弊。至如山寒賊奪開服皮毛。疾急苦煎。聽資乳蜜。非為通化。薄設權宜。仰度誠文。意言為允。革衣皮服。律具制之。去其奢甚。止足為本。至於黑白氈衣。律亦通約。求索過度。傷俗壞道。制舍入僧。剪毛存命。誠用顯仁。故開服著。然則損生之累。厥趣難清。薄為引之。鎮銘座右。且身為苦器。安能繫而不食。隨身糧粒。存生之務誠重。至於放火焚山。引水溉地。翻覆殺傷。殘害逾甚。況復囚犢捋乳。劫蜂賊蜜。蟲豸之封菜蔬。蠅蛹之依食器。薪水生靈。過於倉粟。草土含識。同聚成村。身口所經。寔難無患。然則過之大者。無越蠶衣。觀其養殺之儀。經稱惡戒。比夫屠獵之量。萬計倍之。而世言屠伯。無不恥之。及至同利縑繒。昌言顯跡。而莫厭者。同惡相濟也。固當齊約用息凡情。但五濁未消。三障常繞。豈非嗜慾之變使之然乎。當知報居季俗。宅此形神受用。使之損他成己。為惱為辱。深可厭也。至如商那比丘。胎衣被體。面王釋子。報服隨身。長指四海。而為家。日一餐而謀道。無慾無為斯可尚也。況復北有樹衣上天化服。隨心輕重。逐運新奇。或委質凈邦。以法喜而充食。寓神華內。以慚愧而為衣。斯道可祈。行因無不至也。問。如何立行用祈彼耶。答。夫萬化在於一心。行成而終果克。如影響

矣。義須厭斯胎報。誓竭貪源。則受生依化矣。身既化生。則飢渴寒熱。絕於心矣。形服所資。不傷含識。既安柔忍則所服無外矣。故有梁沈約。碩學英才。位處權衡。情安仁恕。立究竟慈悲論曰。外典云。六十者。可以衣帛。則此年已前宜布矣。七十者。可以食肉。則此年已前宜菜矣。夫聖道隆深。無思不洽。仁被群生。理無偏漏。禁肉之旨載現於言。黜繒之義斷可知矣。然禁凈之始猶通蠶革。蓋是敷說之儀。隨機未已。豈非一朝裂帛可以終年。烹牢待膳。亙時引日。拯危濟苦。先其所急。敷說次序義在於斯。自涅槃東度。三肉罷緣。服膺至訓。長蔬靡倦。而蠶衣繒服曾不惟疑。此蓋慮窮於文字。思迷於弘旨。文多不載。觀隱侯此論。得其大歸。律制嚴明。非可詳覽。故興宏致耳。並如上所引。可用鏡諸。

勝德經遠篇第三

問。上明衣體慈忍居宗。蠶帛由於熸繰。義當永約。麻布在於緝紡。理歸弘訓。固得受凈無染。持奉有儀。頗有殊功。開萠世表。答。善因積德於心。嘉祉緣成於境。幢相既立。則群鹿安神。鳥王懷怖。龍子保命。惡鬼潛形。人見生善。即其事也。況能祖承正教。受用得儀。近則隨行自修。遠則資成聖業。故大悲經云。披著袈裟者。性是沙門。污沙門行。于彌勒佛乃至樓至佛。得入

【現代漢語翻譯】現代漢語譯本：因此，必須厭惡這輪迴的果報，發誓斷絕貪慾的根源，這樣才能依靠化生而受生。身體既然是化生，那麼飢渴寒熱就不會擾亂內心。形體和衣服的需求，也不會傷害有情眾生。既然安於柔和忍辱，那麼所穿的衣服就沒有什麼限制了。所以有梁朝的沈約，學識淵博，才華橫溢，地位顯赫，心懷仁慈寬恕，寫了《究竟慈悲論》，其中說：『外道的經典說，六十歲的人，可以穿絲綢衣服，那麼這年齡之前應該穿布衣；七十歲的人，可以吃肉，那麼這年齡之前應該吃素菜。』聖人的道理深遠廣大，沒有考慮不周到的地方，仁愛普及一切眾生，道理上沒有偏頗遺漏。禁止吃肉的旨意已經明確地記載在經典里，禁止穿絲綢的意義也完全可以明白。然而，禁止不清凈的開始，還允許使用蠶絲和皮革，這大概是佛陀隨機應變的說法，還沒有結束。難道不是一天不穿絲綢，就可以終年不穿嗎？烹殺牲畜等待膳食，時間長久，拯救危難，救濟困苦，先做最緊急的事情，佛陀這樣安排說法的次序，意義就在於此。自從《涅槃經》傳到中國，就有了『三肉』的禁令，人們信奉佛陀的教誨，長期吃素而不厭倦，但是對於蠶絲衣服卻從來沒有懷疑過。這大概是因為只拘泥於文字，而迷惑于佛陀弘揚佛法的宗旨。類似的例子很多，這裡就不一一列舉了。看看隱侯的這篇論述，就抓住了其中的要點。戒律的規定非常嚴格明確，不能詳細地一一列舉，所以只是大致地闡述一下。以上所引用的內容，都可以用來作為參考。

勝德經遠篇第三

問：上面說明衣服的本質是以慈悲忍辱為根本，蠶絲的製作要經過煮繭抽絲，按照道理應該永遠禁止。麻布的製作要經過紡織，道理上應該大力提倡。如果能夠接受清凈的麻布，沒有污染，恭敬地奉行，是否會有特殊的功德，可以作為世人的榜樣？答：善良的因在心中積累功德，美好的福報依靠外在的條件成就。佛幡寶幢一旦樹立起來，那麼鹿群就會安心棲息，鳥王也會心懷敬畏，龍子也能保全性命，惡鬼也會隱藏形跡，人們看見了就會生起善念，這就是佛幡寶幢的作用。更何況能夠繼承正法，如法地受用，近則可以幫助自己修行，遠則可以資助成就聖業。所以《大悲經》說：『披著袈裟的人，本性就是沙門，如果玷污了沙門的修行，那麼在彌勒佛乃至樓至佛出世的時候，都不能得度。』

【English Translation】 English version: Therefore, one must detest the retribution of this cycle of rebirth, and vow to eradicate the source of greed, so that one can rely on transformation for rebirth. Since the body is born through transformation, hunger, thirst, cold, and heat will not disturb the mind. The needs of the body and clothing will not harm sentient beings. Since one is content with gentleness and forbearance, there are no restrictions on the clothes one wears. Therefore, there was Shen Yue of the Liang Dynasty, a man of great learning and talent, holding a high position, with a heart of benevolence and forgiveness, who wrote the 'Treatise on Ultimate Compassion,' which said: 'The scriptures of external paths say that a person of sixty years old may wear silk clothes, then before this age one should wear cloth clothes; a person of seventy years old may eat meat, then before this age one should eat vegetables.' The principles of the sages are profound and vast, with no lack of consideration, benevolence extends to all living beings, and there is no partiality or omission in principle. The meaning of prohibiting meat has been clearly recorded in the scriptures, and the meaning of prohibiting silk can also be fully understood. However, the beginning of prohibiting impurity still allowed the use of silk and leather, which was probably the Buddha's expedient teaching, which has not yet ended. Isn't it that not wearing silk for one day is equivalent to not wearing it for the whole year? Slaughtering livestock to wait for meals takes a long time, saving the endangered and relieving the distressed should be done first, and the meaning of the Buddha's arrangement of the order of teaching lies in this. Since the Nirvana Sutra was transmitted to China, there has been the prohibition of 'three kinds of meat,' and people believe in the Buddha's teachings, eating vegetarian food for a long time without getting tired, but they have never doubted silk clothes. This is probably because they are only attached to the words, and are confused by the Buddha's purpose of propagating the Dharma. There are many similar examples, so I will not list them all here. Looking at this discussion by Yin Hou, one grasps the main points. The precepts are very strict and clear, and cannot be listed in detail, so I will only explain them roughly. The above-mentioned content can be used as a reference.

Chapter Three: Superior Virtue Extends Far

Question: The above explains that the essence of clothing is based on compassion and forbearance, and the production of silk requires boiling cocoons and drawing silk, so it should be permanently prohibited in principle. The production of linen requires spinning and weaving, which should be strongly promoted in principle. If one can accept clean linen, without contamination, and respectfully practice it, will there be special merits that can serve as an example for the world? Answer: Good causes accumulate merit in the heart, and good fortune is achieved through external conditions. Once the banner and treasure canopy are erected, the deer will live in peace, the bird king will be in awe, the dragon sons will be able to preserve their lives, and the evil ghosts will hide their traces, and people will generate good thoughts when they see it, which is the effect of the banner and treasure canopy. Moreover, if one can inherit the Dharma properly and use it according to the Dharma, it can help one's own practice in the near future, and it can help to achieve the holy cause in the long run. Therefore, the Great Compassion Sutra says: 'Those who wear the kasaya (袈裟) [monk's robe] are by nature shramanas (沙門) [monks], and if they defile the practice of shramanas, they will not be able to be saved when Maitreya Buddha (彌勒佛) and even Louzhi Buddha (樓至佛) appear in the world.'

涅槃。悲華經。明五種功德。一入我法中。雖犯重罪。一念敬心。三乘授記。二天龍人鬼。能敬著衣。三乘不退。三者人鬼。得衣乃至四寸。飲食充足。四者眾生違反。念袈裟力。尋生悲心。五者兵陣不傷。若無五力。欺十方佛等。

法色光俗篇第四

問。上引大乘中。被服染衣。未知何色成於如法。答。如經律中。通云壞色。故文云。當以三種青黑木蘭。隨用。一壞成如法色。良以。習俗難改。貪愛叵除。戒律從緣。其相隨結。揲故在新。割廣歸狹等例是也。故五大上色。不成受持也。莫非隨事節心舍于俗習。如世朱紫非榮達。則無服之異等例也。不正壞色。唯釋門所懷。別邪正也。故九十六種外道。其徒不倫。或裸。或衣。或素。或染。莫有定者。釋門不爾。俱服染衣。色非純上。絕於奢靡。然上明青黑名。同五色。如論律中。似而非正。木蘭一染此方有之。赤多黑少若乾陀色。經云。見我弟子被服赤色。謂呼是血。論言我著赤衣。映珠似肉等是也。今有梵僧西來者。皆著此色。即其證也。然赤為正色。微有差殊。此土真緋僧祇所斷。明知。不正即袈裟色也。由色外顯容光易明。見色知人。是解脫者。如上已說。余有雜染衣色非正。非上即得加持。但離俗習便成道相。故頭陀五納水浣為凈。新衣壞色

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana，寂滅）。《悲華經》（Karunapundarika Sutra）。明五種功德：一，入我法中（dharma，佛法），雖犯重罪，一念敬心，三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）授記（vyakarana，預言成佛）。二，天龍（Naga，八部眾之一）人鬼，能敬著衣，三乘不退。三，人鬼，得衣乃至四寸，飲食充足。四，眾生違反，念袈裟力，尋生悲心。五，兵陣不傷。若無五力，欺十方佛等。

法色光俗篇第四

問：上引大乘（Mahayana，大乘佛教）中，被服染衣，未知何色成於如法？答：如經律中，通云壞色。故文云：『當以三種青黑木蘭，隨用一壞成如法色。』良以習俗難改，貪愛叵除，戒律從緣，其相隨結。揲故在新，割廣歸狹等例是也。故五大上色，不成受持也。莫非隨事節心舍于俗習，如世朱紫非榮達，則無服之異等例也。不正壞色，唯釋門所懷，別邪正也。故九十六種外道，其徒不倫，或裸，或衣，或素，或染，莫有定者。釋門不爾，俱服染衣，色非純上，絕於奢靡。然上明青黑名，同五色。如論律中，似而非正。木蘭一染此方有之，赤多黑少若乾陀色。經云：『見我弟子被服赤色，謂呼是血。』論言我著赤衣，映珠似肉等是也。今有梵僧西來者，皆著此色，即其證也。然赤為正色，微有差殊。此土真緋僧祇所斷。明知，不正即袈裟色也。由色外顯容光易明，見色知人，是解脫者。如上已說，余有雜染衣色非正，非上即得加持。但離俗習便成道相。故頭陀（dhuta，苦行）五納水浣為凈，新衣壞色。

【English Translation】 English version Nirvana (Nirvana, extinction). Karunapundarika Sutra (The Lotus of Compassion). Explains five kinds of merits: First, entering my Dharma (dharma, Buddhist teachings), even if one commits a serious crime, with a single thought of reverence, one receives the prediction (vyakarana, prophecy of enlightenment) of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Second, Devas (Naga, one of the eight classes of supernatural beings), humans, and ghosts, who can respectfully wear the robe, will not regress from the Three Vehicles. Third, humans and ghosts, obtaining even four inches of the robe, will have sufficient food and drink. Fourth, sentient beings who violate, by reciting the power of the kasaya (kasaya, monastic robe), will immediately generate compassion. Fifth, they will not be harmed in battle. If one lacks these five powers, one deceives the Buddhas of the ten directions.

Chapter Four: The Colors of the Dharma, Light, and Customs

Question: In the Mahayana (Mahayana, Great Vehicle Buddhism) mentioned above, regarding wearing dyed robes, what color is considered in accordance with the Dharma? Answer: As stated in the sutras and vinaya (vinaya, monastic discipline), it is generally referred to as 'broken color'. Therefore, the text says: 'One should use three types of blue-black and magnolia, using one to break and create a Dharma-compliant color.' This is because customs are difficult to change, and greed and love are hard to eliminate. Precepts and rules depend on conditions, and their forms are determined accordingly. Examples include folding the old to make it new, and cutting the wide to make it narrow. Therefore, the five great superior colors are not suitable for acceptance and upholding. It is nothing more than restraining the mind according to circumstances and abandoning worldly customs, just as worldly vermillion and purple are not different from ordinary clothing unless they signify honor and achievement. Improper broken colors are only cherished by the Buddhist order to distinguish between right and wrong. Therefore, the ninety-six kinds of non-Buddhist paths have followers who are inconsistent, some naked, some clothed, some in plain colors, and some in dyed colors, without any fixed rule. The Buddhist order is not like that; all wear dyed robes, and the color is not purely superior, avoiding extravagance. However, the above mentions blue-black, which is the same as the five colors. As discussed in the treatises and vinaya, it is similar but not correct. Magnolia dye is found in this land, with more red and less black, resembling the gandhara color. The sutra says: 'Seeing my disciples wearing red robes, they call it blood.' The treatise says that wearing a red robe makes the beads look like flesh. Now, there are monks from the West who all wear this color, which is evidence of this. However, red is a proper color, with slight differences. True scarlet is forbidden by the Sangha (Sangha, monastic community) in this land. It is clear that the improper color is the color of the kasaya (kasaya, monastic robe). Because the color outwardly reveals and the appearance is easily seen, seeing the color one knows the person, who is liberated. As mentioned above, other mixed dyed robe colors are not proper or superior but can be blessed. However, by abandoning worldly customs, one becomes an image of the path. Therefore, the dhuta (dhuta, ascetic practice) purifies the five collected rags by washing them in water, and new clothes are broken in color.

。故揲為凈。坐具初成。亦以故揲。引多文證者。莫不抑貪競之奢華。割封滯之生情者也。

裁製應法篇第五

問。出家靜節省事為先。隨得受用。安心行道。比見法衣。橫加割截。方復連綴號曰聖儀。損功妨道。豈復過此。幸賜誠文。用祛昏漠。答。論其本制。出自聖心。義不徒張。深有弘致。故僧祇云。三衣者賢聖標幟。理越凡心也。故律中。沙門衣有三種賤。初體賤者。人世所棄之衣也。二色賤非是正上之色也。三刀賤割碎連之。斷貪賊之利也。又異於外道。故服此衣。且條堤之相。事等田疇。如畦貯水。而養嘉苗。譬服此衣生功德也。佛令像此義不徒然。故律云五條十隔者是也。至於條數多少堤量短長。各有誠文。如別所引。昔江表。十誦律師。臆斷彌勇。見於七條兩長一短。便謂九條三長為正是。不聞薩婆多論九品大衣明教也。彼論。上品三種大衣。四長一短。下品三種。同於七條。不可乖也。比見條葉。不附正儀。三寸四寸任情開闊。浸以成俗。彌開華蕩之源。故僧祇律。廣齊四指。小如穬麥。得分畦畔。為世福田。今則過其正度。故非法服所以衣服立量減開過制者。俱同抑貪競之情也。比見梵僧。縫其條葉。問其本據。云彼皆然。今以律撿。都無縫者。故裁縫見葉。表其割相。今並縫合無

【現代漢語翻譯】現代漢語譯本：因此，坐具要用舊布縫製才顯得乾淨。剛做好的坐具，也要用舊布。引用大量文獻來證明這一點，無非是爲了抑制貪婪競爭的奢華之風，割斷那些滋生情感的障礙。

裁製應法篇第五

問：出家人修行，以清靜節儉、減少事務為先。隨緣獲得所需，安心修行。但現在看到的法衣，卻要橫加裁剪，然後再縫合起來，稱之為『聖儀』。這樣損耗功夫，妨礙修行，難道還有比這更過分的嗎？希望您能給出明確的解釋，以消除我的疑惑。答：這種制度的根本，出自佛陀的智慧，並非隨意設立，而是具有深刻的意義。所以《僧祇律》說：『三衣是賢聖的標誌，超越了凡夫俗子的想法。』律中說，沙門的衣服有三種『賤』：一是材質賤，是世人所拋棄的衣服；二是顏色賤，不是正統的上等顏色；三是刀割賤，將衣服割碎再縫合，是爲了斷除貪婪之賊。而且，這也有別於外道。所以要穿這種衣服。衣服上的條相，就像田地的田埂，如同水渠蓄水，滋養嘉禾。譬如穿上這種衣服，就能生出功德。佛陀制定這樣的制度，並非沒有道理。所以律中說五條衣、十隔衣就是這個意思。至於條數的多少，田埂的長短，都有明確的規定，如其他地方所引用。過去江表的《十誦律》律師，隨意臆斷，自以為是。看到七條衣是兩長一短，就認為九條衣三長才是正確的。卻沒有聽說《薩婆多論》中關於九品大衣的明確教導。該論中，上品的三種大衣是四長一短，下品的三種大衣和七條衣相同，不能違背。現在看到的條葉，不符合正確的規範，三寸四寸隨意開闊，逐漸形成風俗，更加助長了浮華放蕩的風氣。所以《僧祇律》規定，寬度最多四指，小到像穬麥，才能劃分畦畔，成為世人的福田。現在卻超過了規定的尺寸，所以是不如法的衣服。所以衣服的尺寸、開合的規定，都是爲了抑制貪婪競爭的情感。現在看到有些梵僧，將條葉縫合起來，問他們的依據，他們說都是這樣做的。現在用戒律來檢驗，都沒有縫合的規定。所以裁剪縫製條葉，是爲了表示割截之相，現在全部縫合，沒有...

【English Translation】 English version: Therefore, the sitting cloth should be made by folding old cloth to appear clean. Even newly made sitting cloths should use old cloth. Quoting numerous texts to prove this is nothing more than to suppress the extravagance of greedy competition and sever the obstacles that breed emotions.

Chapter Five: Prescriptions and Regulations

Question: For a renunciant, tranquility, frugality, and minimizing affairs come first. Accepting what one receives and practicing the path in peace. However, the monastic robes seen now are arbitrarily cut and then sewn together, called 'sacred vestments.' Isn't this a greater waste of effort and hindrance to practice? I hope you can provide a clear explanation to dispel my confusion. Answer: The foundation of this system comes from the wisdom of the Buddha, not established arbitrarily, but with profound meaning. Therefore, the Saṃghika-vinaya says: 'The three robes are the emblems of the wise and noble, surpassing the thoughts of ordinary people.' The vinaya states that a śrāmaṇa's (沙門) robe has three 'lowly' aspects: first, the material is lowly, being discarded clothing; second, the color is lowly, not a proper superior color; third, the cut is lowly, cutting and sewing the clothing to sever the thieves of greed. Moreover, this is different from external paths. Therefore, one should wear this robe. The appearance of the strips on the robe is like the ridges of a field, like channels storing water, nourishing the fine crops. It is like wearing this robe, one can generate merit. The Buddha established this system not without reason. Therefore, the vinaya says the five-strip robe and the ten-section robe are what this means. As for the number of strips and the length of the ridges, there are clear regulations, as quoted elsewhere. In the past, a vinaya master of the Daśa-bhāṇavāra-vinaya (十誦律) in Jiangbiao arbitrarily presumed and was self-righteous. Seeing that the seven-strip robe had two long and one short strips, he claimed that the nine-strip robe with three long strips was correct. He had not heard of the clear teachings in the Sarvāstivāda-vinaya (薩婆多論) regarding the nine grades of great robes. In that treatise, the three superior grades of great robes have four long and one short strips, while the three inferior grades are the same as the seven-strip robe, which cannot be violated. The strips seen now do not conform to the correct standards, being arbitrarily wide at three or four inches, gradually becoming a custom, further encouraging extravagance and dissipation. Therefore, the Saṃghika-vinaya stipulates that the width should be at most four fingers, as small as kuángmài (穬麥), so that the ridges can be divided, becoming a field of merit for the world. Now, however, it exceeds the prescribed dimensions, so it is an unlawful robe. Therefore, the regulations on the size and opening of the robe are all to suppress the emotions of greedy competition. Now, some brahmins (梵僧) are seen sewing the strips together, and when asked for their basis, they say that this is how it is done. Now, examining it with the precepts, there are no regulations for sewing. Therefore, cutting and sewing the strips is to represent the appearance of cutting, but now they are all sewn together, without...

相可分。如律道行刺鉤葉破。當反披之。又衣葉宣脫。當馬齒鳥足縫之。又五分云。衣下數破當倒披之。在雨中行。水入葉中。應順披之。而今總縫何勞若此。是知。中國失禮。求之四夷。中濁邊清於斯可驗。且印度部執偏駁不倫。隨得一文。曾無考究。律中四說。不許輒行。但依誠教。自無尤執矣。

方量幢相篇第六

問。方衣出俗殊異世流。廣狹之間如何取約。答。諸律明量多依身肘。然其身肘兩有乖張。隨報定儀。可以成準。故文云。度身而衣故也。通而大約。三肘五肘以為本宗。臨事制宜。不局名教。然減量而作。同儉約之儀。過限妄增。有成犯之法。故文云。四肘二肘。不為非法。與佛等量。便結正篇。即其證也。頃載下流驕奢其度。至論儉狹。不見其人。而大聖本制三衣。西方但有此衣。余無別服。故文云但三衣也。後有覆肩裿支之服。相亦畟。方故僧祇。云長四肘廣二肘是也。元制所興。本唯尼眾。今僧服著僣通下位。而裿支上狹下廣。壞絕淳源。即僧傳。云不意方袍。復有平叔者是也。又曰。袈裟無領標解脫之衣。缽盂無底表難量之器。皆謂被服足以遮形。解釋索然無系。成本志也。今時三衣如本未改。亦有生情妄施綱紐。兩覆肩上。左右掩之。大繩結束。以為頭陀者。未之前聞。然律

【現代漢語翻譯】現代漢語譯本相可分。例如律中說道，如果衣角被刺鉤或樹葉劃破，應當反過來披。又如果衣角宣脫，應當用馬齒或鳥足縫法縫補。又《五分律》說，衣服下部多次破損，應當倒過來披。在雨中行走時，水進入衣角中，應當順著披。而現在全部縫合，何必如此麻煩呢？由此可知，中國失去了禮儀，要到四夷去尋找。中原渾濁而邊疆清明，這可以驗證。而且印度各部執持的觀點偏頗雜亂，隨意得到一句話，從不考究。律中有四種說法，不允許隨便施行，只要依據誠實的教導，自然沒有過失和執著。

方量幢相篇第六

問：方衣（指僧侶所穿的方形袈裟）出世俗，與世俗的服裝不同，在寬窄之間應該如何取捨約定？答：各部律典中說明的尺寸大多依據身肘（指從手指到肘部的長度）。然而身肘的長度各有不同，應當根據各自的業報來確定標準。所以經文說：『量身而衣』就是這個道理。通用的尺寸大約是三肘或五肘，作為根本的依據。臨事時可以根據情況制定，不侷限於名相教條。但是減少尺寸來製作，符合節儉的儀軌；超過限度隨意增加，就構成了犯戒的行為。所以經文說：『四肘或二肘，不認為是非法的』，與佛的尺寸相等，就構成了正篇（指波羅夷罪）。這就是證明。現在社會風氣日下，人們驕奢淫逸，尺寸越來越大，至於談論節儉，就見不到這樣的人了。而大聖（指佛陀）本來制定的三衣（指僧侶所穿的三種袈裟），西方只有這種衣服，沒有其他的服裝。所以經文說：『只有三衣』。後來有了覆肩（覆蓋肩膀的衣服）和裿支（一種僧侶穿著的內衣）的服裝，形狀也是方形的。所以《僧祇律》說，長四肘，寬二肘。這是最初制定的。本來只是為尼眾（指比丘尼）制定的，現在僧侶也穿著，僭越了下位。而裿支上窄下寬，破壞了淳樸的源頭。就像《僧傳》中說的：『沒想到方袍，還有平叔』。又說：『袈裟沒有領子，象徵著解脫的衣服；缽盂沒有底，象徵著難以估量的器物』，都是說被服足以遮蔽身體，解釋起來索然無味，沒有牽掛，這是成本志（指僧侶的本分）。現在（的）三衣如原本一樣沒有改變，也有人隨意增加綱紐（指袈裟上的鈕釦），在兩個覆肩上，左右掩蓋，用大繩子捆綁，認為是頭陀（指苦行僧），這是以前沒有聽說過的。然而律

【English Translation】 English version The appearance can be divided. For example, the Vinaya says that if the corner of the robe is torn by a thorn or a leaf, it should be worn inside out. Also, if the corner of the robe becomes loose, it should be sewn with 'horse-tooth' or 'bird-foot' stitches. Furthermore, the Five-Part Vinaya says that if the lower part of the robe is torn multiple times, it should be worn upside down. When walking in the rain, if water enters the corner of the robe, it should be worn right-side up. But now, if everything is sewn together, why bother with such troubles? From this, it can be known that China has lost its etiquette and must seek it from the 'four barbarians' (a term for surrounding peoples). The center is turbid while the borders are clear; this can be verified. Moreover, the views held by various Indian sects are biased and disordered; they randomly obtain a sentence and never investigate it. There are four sayings in the Vinaya that are not allowed to be implemented casually. Only by relying on sincere teachings will there be no faults or attachments.

Chapter Six: Dimensions and Appearance of the Banner

Question: The square robe (referring to the square kasaya worn by monks) is distinct from worldly customs and different from secular clothing. How should the width and narrowness be determined and agreed upon? Answer: The dimensions specified in various Vinayas mostly rely on the 'body-cubit' (the length from the fingers to the elbow). However, the length of the 'body-cubit' varies. The standard should be determined according to one's own karma. Therefore, the text says: 'Measure the body to make the robe'; this is the reason. The general dimensions are approximately three or five cubits, which serve as the fundamental basis. When dealing with matters, adjustments can be made according to the circumstances, without being restricted by nominal doctrines. However, reducing the dimensions for making the robe conforms to the practice of frugality; exceeding the limits and arbitrarily increasing the dimensions constitutes a violation of the precepts. Therefore, the text says: 'Four cubits or two cubits are not considered unlawful'; being equal in dimension to the Buddha constitutes a parajika offense (the most serious offense). This is the proof. Nowadays, social customs are declining, and people are extravagant and luxurious, with dimensions becoming increasingly large. As for discussing frugality, such people are not to be seen. The Mahasattva (referring to the Buddha) originally prescribed the three robes (referring to the three kasayas worn by monks). In the West, there are only these robes; there are no other garments. Therefore, the text says: 'Only the three robes.' Later, there were garments such as the avakaksa (shoulder covering) and the samkaksika (an undergarment worn by monks), and their shapes were also square. Therefore, the Samghika Vinaya says that they are four cubits long and two cubits wide. This was the original prescription. Originally, it was only prescribed for bhikkhunis (female monks), but now monks also wear them, overstepping their lower position. And the samkaksika, being narrow at the top and wide at the bottom, destroys the pure source. It is like what is said in the Biographies of Eminent Monks: 'Unexpectedly, the square robe also has a Pingshu (a reference to a person who deviated from the norm)'. It is also said: 'The kasaya has no collar, symbolizing the robe of liberation; the patra (alms bowl) has no bottom, symbolizing an immeasurable vessel.' Both mean that the clothing is sufficient to cover the body, and the explanation is tasteless and without attachment; this is the original intention. Now, the three robes are unchanged from the original, but some people arbitrarily add gangniu (buttons on the kasaya), covering the left and right sides on the two avakaksas, and binding them with a large rope, considering themselves dhutas (ascetic monks). This has never been heard of before. However, the Vinaya

有泥洹內衣。還如方服。繞腰而掩。以繩三圍。兩跨正後分為三褶。抽拔令齊。不許其皺。如菩薩象所著之裙。此土余衣隨俗裁製。江淮則襦襖正背。關河則褊袒裿支裁剪尖斜。同諸俗服。雖云取異。終乖本儀。因言傍及善無取矣。並如亡物儀中廣之。

單復有據篇第七

問。律明三衣。因寒故制。論開五義殊有大功。約事御時不無乖各。如何通耶。答誠如來問。但以變在人情。不惟源本。本在遮寒。單疏非分。諸部通會。僧伽梨者。唯復無單。新者兩重。故者四重。余之二衣重單兩許。糞掃五納。無論重數。今時夏末一月作衣。但計裙帔之少多。衫襦之厚薄。綾紬之精最。靴襪之新華。唯彼法衣。置而不問。是則重三聖之所輕。厚九流之所薄。用斯矯世。不亦悲乎。當知。慣習所熏。在心成種。輕聖所重。世世常輕。重凡所輕。世世常重。如何開導靈府。預善來之命哉。

縫製裁成篇第八

問。夫性有昏明。命有厚薄。法衣如法。成規則難。大聖乘權。故當有致。請為疏解。用濟時緣。答。無所不通。名為聖也。安有膠柱。信度而為通照乎。諸律成衣隨其豐儉。先其本制。后隨開給。如僧伽梨。欲創裁者。二十五條四長一短。以為基本。財少不足。以次減之乃至九條。又少不足乃至縵作。

【現代漢語翻譯】現代漢語譯本：關於泥洹內衣（Nirvana inner garment，涅槃內衣）。它類似於方服（fang fu，一種方形的僧侶服裝），環繞腰部並遮蓋身體，用繩子纏繞三圈。兩腿之間和後方分為三個褶皺，拉直使其整齊，不允許有褶皺。就像菩薩像所穿的裙子一樣。而此地的其他衣服則根據當地習俗裁剪製作。在江淮地區，通常是短襖和長襖前後都有。在關河地區，則是短小的袒露的衣服，裁剪成尖斜的形狀，與世俗的服裝相同。雖然說是爲了與衆不同，但最終還是違背了原本的儀制。因此，順便說一下，好的東西是不能隨便捨棄的。這些都應該像《亡物儀》中那樣加以推廣。

單復有據篇第七

問：戒律中明確規定了三衣（trikaya，僧侶所擁有的三種袈裟），是因為寒冷的原因而制定的。而《論》中開示的五義（five meanings）具有很大的功用。但就實際情況而言，禦寒保暖和弘揚佛法之間似乎存在不一致之處。應該如何理解呢？答：你問得很好。但問題在於人們的心態發生了變化，而不僅僅是追溯本源。三衣的根本目的是爲了遮蔽寒冷，單薄稀疏是不合適的。根據各部的通會，《僧伽梨》（Samghati，一種大型的袈裟）只有復衣而沒有單衣。新的僧伽梨是兩層的，舊的則是四層的。其餘的兩衣（即郁多羅僧Uttarasanga和安陀會Antarvasa）則允許單層或雙層。糞掃衣（pamsukula，用丟棄的布料縫製的衣服）和五納衣（five-patched robe）則不考慮層數。現在的人在夏末一個月才開始製作衣服，但只考慮裙子和披肩的多少，短襖和長襖的厚薄，綾羅綢緞的精美程度，以及靴子和襪子的新穎華麗。唯獨對法衣（dharma garment）置之不理。這實際上是重視三聖（three saints，指佛、法、僧）所輕視的，看重九流（nine social classes）所鄙薄的。用這種方式來矯正世風，難道不可悲嗎？應該明白，習慣的薰染會在心中形成種子。輕視聖人所重視的，世世代代都會輕視；看重凡人所輕視的，世世代代都會看重。這樣如何才能開啟靈府，迎接美好的未來呢？

縫製裁成篇第八

問：人的本性有昏昧和聰明的區別，命運也有厚薄之分。要如法地製作法衣，使其符合規範是很困難的。大聖（great sage，指佛陀）運用權巧方便，應該有解決之道。請詳細解釋，以便適應目前的需要。答：無所不通，才稱得上是聖人。怎麼會有拘泥於形式，只相信尺度就能通達一切的道理呢？各部律典中關於製作衣服的規定，都根據實際情況，先遵循基本的制度，然後再根據具體情況進行調整。例如，僧伽梨（Samghati）如果要開始裁剪，應該以二十五條（twenty-five strips），四長一短（four long and one short）作為基本。如果財物不足，可以依次減少，甚至減少到九條（nine strips）。如果還是不足，那就做成縵衣（man-made robe）。

【English Translation】 English version: Regarding the Nirvana inner garment (Nirvana inner garment). It resembles the fang fu (a square-shaped monastic robe), encircling the waist and covering the body, bound three times with a rope. Between the legs and at the back, it is divided into three pleats, pulled straight to be neat, not allowing wrinkles. It is like the skirt worn by Bodhisattva images. Other garments in this land are tailored according to local customs. In the Jianghuai region, it is usually a short jacket and a long jacket, both front and back. In the Guanhe region, it is a short, exposed garment, cut into a pointed and slanted shape, similar to secular clothing. Although it is said to be different, it ultimately violates the original regulations. Therefore, incidentally, good things should not be discarded casually. These should be promoted as in the 'Ritual for Lost Items'.

Chapter 7: Evidence for Single and Double Layers

Question: The Vinaya clearly stipulates the three robes (trikaya), made because of the cold. The five meanings (five meanings) expounded in the Treatise have great merit. However, in terms of practical matters, there seems to be an inconsistency between keeping warm and promoting the Dharma. How should this be understood? Answer: Your question is excellent. But the problem lies in the change in people's minds, not just tracing back to the origin. The fundamental purpose of the three robes is to shield against the cold, and being thin and sparse is inappropriate. According to the consensus of various schools, the Samghati (a large monastic robe) only has a double layer and no single layer. A new Samghati has two layers, and an old one has four layers. The remaining two robes (Uttarasanga and Antarvasa) are allowed to be single or double layered. The pamsukula (robe made from discarded cloth) and the five-patched robe are not considered in terms of layers. People today only start making clothes one month before the end of summer, but only consider the quantity of skirts and shawls, the thickness of short and long jackets, the exquisiteness of silk fabrics, and the novelty and splendor of boots and socks. Only the dharma garment is ignored. This is actually valuing what the three saints (Buddha, Dharma, Sangha) despise and valuing what the nine social classes scorn. Is it not sad to use this way to correct the world? It should be understood that the influence of habit forms seeds in the mind. Disregarding what the saints value will be disregarded generation after generation; valuing what ordinary people despise will be valued generation after generation. How can one open the spiritual treasury and welcome a bright future?

Chapter 8: Sewing and Tailoring

Question: People's nature has differences in dullness and intelligence, and fate also has differences in fortune. It is difficult to make dharma garments according to the rules and regulations. The Great Sage (Buddha) used skillful means and should have a solution. Please explain in detail to adapt to the current needs. Answer: Being all-encompassing is what makes one a saint. How can there be a reason to adhere to forms and believe that only by trusting in measurements can one achieve complete understanding? The regulations for making clothes in the various Vinayas are based on the actual situation, first following the basic system, and then adjusting according to the specific circumstances. For example, if you want to start tailoring a Samghati, you should use twenty-five strips (twenty-five strips), four long and one short (four long and one short) as the basis. If there are insufficient resources, you can reduce them in turn, even down to nine strips (nine strips). If it is still insufficient, then make it into a man-made robe.

加縵受持開如法服。揲葉五納例此可知。作安陀會。五條為本。割截成之。財少不足。揲葉屈褶。一長一短。猶少不足。縵作受持。郁多羅者。二服之中可三隅反也。是知。至人靈鑒權機莫思。依法而行。無非法行。背此妄作自受兇終。可不誡乎。至於成衣之期。不許延日。隨時連合。趣得遮身。反刺直縫新故殊制。故大衣制五日。不成結罪。余之二衣以類準犯。今有不肖之夫。情纏嗜好。自迷針縷。動必資人。但論刺作之纖媚。不計價功之高下。或有雇縫之直倍于衣財。履歷孀荒。譏過斯負。通觀誠教。衣唯自縫。今則反之。罪由此起。有心行者。徙轍開蹤。當尋聖主之誡。又窺遺囑之旨。隨宜約略。即得依承。終歸大舍。未勞曲慮。所以陳如入般。乃在窮林。牧人貿衣五文而已。自余凡鄙安可強乎。恥惡衣惡食。俗儒不行。況出有者。心懷此也。及成衣也。四周安緣。四角安揲。前鉤。后紐。中條兩靡。障垢膩衣揲于領背。並出正量如事鈔中。今作衣法。大如所論。鉤紐妄施。相量顛倒。十誦云。去緣四指前施鉤。去緣八指后施紐。良以用衣右角。掩覆左肩。前鉤后紐。收束便易。五分明裙。左掩其上。如俗所傳左衽是也。今時行事裙。皆右掩。法衣披著。右角垂前。故回背紐。前施八指。如律所約。象鼻著衣。

【現代漢語翻譯】現代漢語譯本加縵（袈裟）受持后，開始製作如法的衣服。揲葉五納（用五片布縫製）的例子可以由此得知。製作安陀會（中衣），以五條布為基本。裁剪縫製而成。如果財物缺少不足以製作，就用揲葉屈褶（疊布）的方法，使布料一長一短。如果仍然缺少不足，就用縵（小塊布）來製作受持。郁多羅（上衣）這件衣服，在兩件衣服中可以有三個角是反的。由此可知，至人的靈鑒，權變的機宜，不是我們所能思量的。依法而行，就沒有非法之行。背離這些而胡亂製作，自己會遭受兇禍。能不以此為戒嗎？至於完成衣服的期限，不允許延期。隨時連線縫合，儘快得到遮蔽身體的衣服。反刺直縫，新舊衣服的製作方法有區別。所以大衣的製作規定五日內完成，如果不能完成就要結罪。其餘的兩件衣服可以以此類推。現在有一些不好的僧人，情感被嗜好纏繞，自己沉迷於針線活。一舉一動都要依靠別人。只講究刺繡縫製的精細美觀，不考慮價格和工錢的高低。甚至有僱傭縫紉的費用超過了衣服本身的價值。經歷過守寡的婦女，也會譏諷他們的過失。通觀誠實的教誨，衣服應該自己縫製。現在卻反過來了，罪過由此產生。有心修行的人，應該改變方向，開闢新的道路。應當尋找聖主的告誡，又要窺探遺囑的旨意。根據實際情況適當節約，就可以依教奉行。最終歸於大舍（佈施），不必過分憂慮。所以陳如（Kaundinya）入般（涅槃），乃是在窮困的樹林中。牧人用來交換衣服的只有五文錢而已。其餘的凡夫俗子怎麼能勉強做到呢？以穿惡劣的衣服和吃粗劣的食物為恥辱，世俗的儒生尚且不這樣做，更何況是出家的人呢？心中要懷有這樣的想法。等到衣服做成的時候，四周要安上緣邊，四個角要安上揲。前面有鉤，後面有紐，中間有兩條邊。遮擋污垢的衣揲要縫在領子和後背上，並且要按照正量（正確的尺寸），這些都在《事鈔》中有記載。現在製作衣服的方法，大體上如所論述的。鉤和紐的安裝胡亂施用，相互之間的尺寸顛倒。十誦律（Dasashraddha）中說，距離緣邊四指的地方安裝鉤，距離緣邊八指的地方安裝紐。這是因為穿衣服的時候，用衣服的右角掩蓋左肩，前面用鉤，後面用紐，這樣收束起來方便容易。《五分律》（Mahāvastu）中明確說明裙子，左邊掩蓋在上面，就像世俗所說的左衽一樣。現在流行的裙子，都是右邊掩蓋在上面。法衣披在身上，右角垂在前面，所以回過頭來在背後安裝鈕釦，前面安裝鈕釦的地方距離八指，就像律中所規定的那樣，就像象鼻（Gajakarna）穿衣服一樣。

【English Translation】 English version After receiving and upholding the Kashaya (robe), one begins to make the Dharma-compliant clothing. The example of piecing together the 'five-patched' robe (using five pieces of cloth) can be understood from this. Making the Antarvasa (undergarment), using five strips of cloth as the basis. Cut and sew it together. If resources are scarce and insufficient, use the method of folding the cloth, making one piece long and one piece short. If it is still scarce and insufficient, use small pieces of cloth to make and uphold it. The Uttarasanga (upper garment), among the two garments, can have three corners reversed. From this, it is known that the spiritual insight of the perfected one, the expedient opportunities, are beyond our comprehension. Acting according to the Dharma, there is no non-Dharma conduct. Deviating from these and recklessly making things, one will suffer misfortune. Can one not take this as a warning? As for the deadline for completing the clothing, extensions are not allowed. Connect and sew at any time, quickly obtaining clothing to cover the body. Reverse stitching and straight seams, the methods of making new and old clothes are different. Therefore, the making of the great robe is stipulated to be completed within five days; if it cannot be completed, one will incur a penalty. The remaining two garments can be inferred by analogy. Now there are some unworthy monks, whose emotions are entangled in hobbies, indulging themselves in needlework. Every move depends on others. They only talk about the delicacy and beauty of the embroidery and sewing, without considering the price and labor costs. There are even cases where the cost of hiring sewing exceeds the value of the clothing itself. Widowed women will ridicule their faults. Looking at the sincere teachings, clothing should be sewn by oneself. Now it is the opposite, and sin arises from this. Those who are determined to practice should change direction and open up new paths. One should seek the admonitions of the Holy Lord and also discern the meaning of the last will. According to the actual situation, economize appropriately, and one can follow the teachings. Ultimately, one will return to great generosity (dana), without excessive worry. Therefore, Kaundinya entered Nirvana in a poor forest. The herdsman only used five coins to exchange for clothing. How can the rest of the ordinary people force themselves to do so? Being ashamed of wearing bad clothes and eating bad food is something that even secular Confucians do not do, let alone those who have left home? One should have such thoughts in mind. When the clothing is completed, edges should be attached around the four sides, and folded pieces should be attached to the four corners. There is a hook in the front, a button in the back, and two strips in the middle. The folded cloth to block dirt should be sewn on the collar and back, and it should be according to the correct measurement, as recorded in the 'Shi Chao' (Vinaya Commentary). The method of making clothes now is generally as discussed. The installation of hooks and buttons is applied randomly, and the measurements are reversed. The Dasashraddha Vinaya says that the hook should be installed four fingers away from the edge, and the button should be installed eight fingers away from the edge. This is because when wearing clothes, the right corner of the clothing covers the left shoulder, and the hook in the front and the button in the back make it easy to fasten. The Mahāvastu clearly states that the skirt should have the left side covering the top, just like the so-called left lapel in the secular world. The skirts that are popular now all have the right side covering the top. When the Dharma robe is draped over the body, the right corner hangs in front, so turn around and install the button on the back, and the place where the button is installed in the front is eight fingers away, just as stipulated in the Vinaya, like an elephant's trunk wearing clothes.

正篇明犯。理須反跡。所以西來聖像。東土靈儀衣。在左肩無垂髀膝。威儀不壞也。今則不爾。或有縫帶長垂。銀鉤現臆。金玉之飾亂舉于蒙心。華俗之結。覶縷于道服。佛胸萬字條條間施。在尼師壇。坐坐成罪。況復綾羅紗縠。絲縷已是蠶衣。文彩輕疏。約教彌成俗服。斯蓋並乖。正則作者詳之。

補浣誠教篇第九

問。世相成壞居然有之。如有敗壞。何方補浣。答。誠教所及有義有文。如善見說。衣中壞者。縫合兩頭。刀決開之。加緣而服。不失受法。乃至一條二條以物簪補。如四分中。破及二指即須補之。如論所明。若浣重染。皆不失受。如薩婆多論。縱使都壞。但緣不斷。皆不失法。廣如事鈔。

加法行護篇第十

聖種之衣。以法成異。無法之衣。未足祇奉。如律所約。令受持之。然不出文。蓋是傳略。通括外部。咸有受文。故須該練隨受辨護。自古羯磨咸引其文。乃引異宗共成此部。或用僧祇加受持者。計法本一隨流味分。須知。行護其義不等。四分辨失。隔于明相。僧祇開會暗去明來。是則持犯天乖。何成以隨資受。誠不可也。十誦明斷。四分不殊。可依彼文。用加此服。至於行護部別具彰。如四分云。所行之處。衣缽隨身猶如飛鳥。僧祇敬護三衣。當如塔想。十誦不得摙糞擔

【現代漢語翻譯】現代漢語譯本：正篇闡明了違犯戒律的後果，必須反思自己的行為。因此，西來的聖像和東土的靈儀，其袈裟都是袒露左肩，沒有垂下的腿和膝蓋，保持著莊嚴的儀態。但現在卻不是這樣，有些人縫製的衣帶過長垂下，銀鉤直接暴露在胸前，用金玉等裝飾品隨意點綴在矇昧的心性上，形成了華麗庸俗的結飾，在道服上裝飾著繁瑣的花紋。佛胸前的萬字紋飾也被隨意地施加在條條衣帶之間。坐在尼師壇（坐具）上，每一次坐下都構成一種罪過。更何況使用綾羅紗縠（絲織品），絲線本身就是蠶絲製成的衣服，輕薄而花哨的紋彩，更加使得戒律之衣變成了世俗的服裝。這些都與正法相悖，希望修行者仔細辨別。

第九篇補浣誠教

問：世間萬物的形成和敗壞是客觀存在的。如果僧衣破損了，應該如何修補？答：誠教所包含的內容既有義理也有規範。如《善見律毗婆沙》所說，如果僧衣破損，可以將兩端縫合，用刀割開破損處，加上鑲邊後繼續穿著，這並不違反受戒的規定。甚至可以用物品（如簪子）來修補一條或兩條破損處。如《四分律》中說，破損達到兩指寬就必須修補。如律論所說，如果洗滌或重新染色，都不違反受戒的規定。如《薩婆多論》說，即使僧衣完全破損，只要鑲邊沒有斷裂，都不違反戒律。更詳細的內容可以參考《事鈔》。

第十篇加法行護

聖潔的僧衣，通過如法的方式才能變得殊勝。不如法的僧衣，不足以恭敬供養。如戒律所規定，要受持僧衣。然而，具體儀軌沒有明確記載，可能是因為傳抄省略了。通觀其他律部，都有受持僧衣的儀軌。因此，必須廣泛學習，根據所受持的戒律來辨別和守護僧衣。自古以來，羯磨（僧事）都引用這些儀軌。甚至引用不同宗派的儀軌來完善本部的儀軌。或者使用《僧祇律》的儀軌來加持受持僧衣，這說明法的本質是一樣的，只是隨著流傳而產生了不同的側重。要知道，行持和守護僧衣的意義是不同的。《四分律》認為，如果丟失僧衣，就失去了明相（持戒的標誌）。《僧祇律》開許在黑暗中失去，在光明到來時恢復。這樣持戒和犯戒就大相逕庭，怎麼能依據這種方式來資助受戒呢？這是絕對不可以的。《十誦律》對此有明確的規定，與《四分律》沒有區別。可以依據《十誦律》的儀軌來加持僧衣。至於行持和守護僧衣，各個律部都有詳細的闡述。如《四分律》說，所行之處，衣缽隨身，如同飛鳥。《僧祇律》認為，要恭敬守護三衣，應當像對待佛塔一樣。《十誦律》不允許用僧衣來搬運糞便。

【English Translation】 English version: The main text clarifies the consequences of violating precepts, requiring reflection on one's actions. Therefore, the sacred images from the West and the spiritual forms of the East have robes that expose the left shoulder, without drooping legs and knees, maintaining a dignified demeanor. But now it is not so; some have sewn belts that hang down too long, silver hooks directly exposed on the chest, and gold and jade ornaments randomly embellishing the ignorant mind, forming ornate and vulgar knots, decorating the monastic robes with intricate patterns. The 'wan' (swastika) symbol on the Buddha's chest is also arbitrarily applied between the strips of clothing. Sitting on the 'nisidana' (sitting cloth), each sitting constitutes a transgression. Moreover, using 'lingluoshaju' (silk fabrics), the silk threads themselves are clothes made of silkworms, light and fancy patterns, making the precepts' robes into secular clothing. These are all contrary to the proper Dharma, and it is hoped that practitioners will carefully discern them.

Chapter 9: Supplementing and Washing with Sincere Teaching

Question: The formation and decay of all things in the world are objective realities. If the monastic robe is damaged, how should it be repaired? Answer: Sincere teaching includes both principles and norms. As the 'Samantapasadika' says, if the monastic robe is damaged, the two ends can be sewn together, the damaged part cut open with a knife, and edging added before continuing to wear it, which does not violate the precepts. Even items (such as hairpins) can be used to repair one or two damaged areas. As the 'Dharmaguptaka Vinaya' says, damage reaching two finger-widths must be repaired. As the 'Vinaya' says, if washing or re-dyeing, it does not violate the precepts. As the 'Sarvastivada Vinaya' says, even if the monastic robe is completely damaged, as long as the edging is not broken, it does not violate the precepts. More details can be found in the 'Shishi Chao'.

Chapter 10: Adding Dharma and Practicing Protection

The sacred monastic robe becomes special through lawful means. An unlawful monastic robe is not worthy of respectful offering. As the precepts stipulate, one must uphold the monastic robe. However, the specific ritual is not clearly recorded, possibly because it was omitted during transcription. Looking at other Vinayas, there are rituals for upholding the monastic robe. Therefore, one must study widely and discern and protect the monastic robe according to the precepts one has received. Since ancient times, 'karma' (monastic affairs) have cited these rituals. Even rituals from different sects are cited to improve the rituals of this sect. Or using the ritual of the 'Mahasamghika Vinaya' to bless and uphold the monastic robe, which shows that the essence of the Dharma is the same, but different emphases have arisen with the transmission. It should be known that the meaning of practicing and protecting the monastic robe is different. The 'Dharmaguptaka Vinaya' believes that if the monastic robe is lost, one loses the 'mingxiang' (sign of upholding precepts). The 'Mahasamghika Vinaya' allows losing it in the dark and recovering it when the light comes. In this way, upholding and violating precepts are vastly different, how can one rely on this method to support receiving precepts? This is absolutely not allowed. The 'Sarvastivada Vinaya' has clear regulations on this, which are no different from the 'Dharmaguptaka Vinaya'. One can rely on the ritual of the 'Sarvastivada Vinaya' to bless the monastic robe. As for practicing and protecting the monastic robe, each Vinaya has detailed explanations. As the 'Dharmaguptaka Vinaya' says, wherever one goes, the robe and bowl should be carried with one, like a flying bird. The 'Mahasamghika Vinaya' believes that one should respectfully protect the three robes, and treat them like pagodas. The 'Sarvastivada Vinaya' does not allow using the monastic robe to carry manure.

木等。律中。五事留僧伽梨。一疑雨。二疑怖。三藏舉。四浣染。五經營。若有瘦病。衣重難持。僧作法開得離一衣。乃至九月。緣一有差。不許加法。然釋門正化以法為宗。準法承修。如車行轍。故衣雖多。不受持者。無離法罪。但越威儀。別有科咎。所以隨道。要務並加持故。法衣被身以遮外也。應器資食以充內也。內外不持皆結其犯。違犯順法。俱名作持。上既衣食以濟形。必須憑處以清識。故隨身坐具以法加持。結形正意終於生報。斯事畢矣。世之惰學。多不依承。初受具日無不受持。漸染消亡。率皆縱蕩隨得。引著曾不留心。既無法服。恒知。露體以此生世。徒喪天年。故文云徒生徒死者。得其人也。夭折之甚。無過斯酷。計其恒度以法煩心。事不獲已須剃鬚著。何者。割情約欲。誰不知高。習俗未亡。欣于下達。剃染之相意在降心。依法不服。交虧厚利。是則懷利養身。終歸螻蟻。以斯經世。同上可悲。何如外依聲教。如法奉持。內觀心本。以靜封滯。逆旅之喻已掛于俗流。磨鏡之方。復弘于道法。懷情據此。夫何言哉。

余以貞觀末歷。擯景山林。終於顯慶二年。十有二載。年立耳順。朽疾相尋旦夕守死。無容於世。不以庸薄曾預見聞。輒舒引示式酬來貺。諸后遇者。幸究遠圖。愿不以情累于文

【現代漢語翻譯】現代漢語譯本：關於木等（指木製用具）。根據戒律，允許比丘保留五事衣（Samghati，僧伽梨）：一是懷疑會下雨，二是懷疑有恐怖，三是儲藏物品，四是洗滌染色，五是經營事務。如果身體瘦弱多病，衣服太重難以攜帶，僧團可以依法開許離一衣（即可以不穿僧伽梨），乃至九個月。因為一個因緣有差別，不允許增加其他理由。然而，釋迦牟尼佛的正法教化以法為根本，依照佛法修行，就像車輪沿著車轍行駛一樣。所以，即使衣服很多，如果不按照規定受持，也沒有離法的罪過，但會違越威儀，另有相應的懲罰。因此，隨順佛道，重要的事務都要依法加持。法衣穿在身上是爲了遮蔽外在，應器（缽）用來盛放食物以充實內在。內外都不受持，都會構成違犯。違背或順從佛法，都叫做作持。上面已經用衣食來維持形體，必須憑藉處所來清凈心識。所以，隨身的坐具也要依法加持，以此來結束這一生的報應。這件事就完成了。世上的懶惰學人，大多不按照佛法修行。剛受具足戒的時候，沒有不受持的，漸漸地，受持之心消退，大多放縱自己，隨隨便便得到什麼就執著什麼，從不留心。既然沒有法服，總是裸露身體，以此度過一生，白白浪費了天年。所以經文中說『徒生徒死』，說的就是這種人。夭折的悲慘，沒有比這更嚴重的了。計算一下，如果經常依法用心，事情到了不得不做的時候才剃鬚染衣，為什麼呢？因為斷絕情慾，誰都知道是高尚的。但舊的習俗沒有消除，反而樂於向下沉淪。剃度和染衣的意義在於降伏內心，如果不依法穿著法服，就會失去巨大的利益。這樣的人懷著利益來滋養身體，最終會像螻蟻一樣死去。用這種方式度過一生，和上面所說的情況一樣可悲。不如外在依靠佛陀的聲教，如法奉行，內在觀察心性之本，用禪定來封閉滯礙。逆旅的比喻已經告誡了世俗之人，磨鏡的方法，又弘揚了佛法。懷著這樣的心情，夫復何言呢？我在貞觀末年經歷，被擯棄于景山林，最終在顯慶二年去世，一共十二年。那時我已經六十歲，衰老疾病相繼而來，早晚都在等待死亡，已經沒有容身於世的地方了。我不因為自己平庸淺薄，曾經參與見聞，就隨意地展開敘述，只是爲了酬答來信的贈送。希望後來的修行者，能夠深入研究，不要因為情感而束縛于文字。

【English Translation】 English version: Regarding wooden utensils and the like. According to the Vinaya (律, monastic code), five reasons permit a monk to keep an extra Samghati (僧伽梨, outer robe): 1. Suspicion of rain, 2. Suspicion of danger, 3. Storing goods, 4. Washing and dyeing, 5. Managing affairs. If one is thin and ill, and the robe is too heavy to carry, the Sangha (僧團, monastic community) can, according to the Dharma (法, Buddhist teachings), permit the leaving aside of one robe (i.e., not wearing the Samghati), for up to nine months. Because one condition makes a difference, it is not permissible to add other reasons. However, the proper transformation of Shakyamuni Buddha's teachings takes the Dharma as its foundation, and cultivation follows the Dharma, like a cart following its tracks. Therefore, even if there are many robes, if one does not uphold them according to the rules, there is no offense of abandoning the Dharma, but it violates the rules of conduct, and there will be corresponding penalties. Therefore, in following the path, important matters must be blessed according to the Dharma. The Dharma robe is worn to shield the outside, and the bowl (應器, alms bowl) is used to hold food to nourish the inside. Not upholding either the outside or the inside constitutes an offense. Violating or complying with the Dharma is called 'making and holding'. Having already used clothing and food to sustain the body, one must rely on a place to purify the mind. Therefore, the personal sitting mat must also be blessed according to the Dharma, to end the retribution of this life. This matter is then completed. Most lazy learners in the world do not follow the Dharma. When first receiving the full precepts, there is no one who does not uphold them, but gradually, the mind of upholding fades away, and most indulge themselves, clinging to whatever they get, never paying attention. Since they do not have Dharma robes and are always naked, they spend their lives in this way, wasting their years in vain. Therefore, the sutra says 'living and dying in vain', which refers to this kind of person. There is no greater tragedy than dying young. Consider that if one constantly uses the mind according to the Dharma, and only shaves the beard and dyes the robes when things are unavoidable, why is that? Because cutting off emotions and restraining desires is known to be noble. But old habits have not disappeared, and one is happy to sink downwards. The meaning of shaving the head and dyeing the robes lies in subduing the mind. If one does not wear the Dharma robes according to the Dharma, one will lose great benefits. Such a person cherishes benefits to nourish the body, and will eventually die like an ant. Living in this way is as sad as the situation described above. It is better to rely on the Buddha's teachings externally, and practice according to the Dharma, and internally observe the nature of the mind, and use meditation to seal off stagnation. The metaphor of the transient inn has already warned worldly people, and the method of polishing the mirror further promotes the Dharma. With this in mind, what more can be said? I experienced this at the end of the Zhenguan era, and was banished to the Jing Mountain forest, and finally passed away in the second year of Xianqing, a total of twelve years. At that time, I was already sixty years old, and old age and illness followed one after another, waiting for death day and night, and there was no place for me in the world. I do not presume to elaborate because of my mediocrity and shallowness, having once participated in what I have seen and heard, but merely to respond to the gifts of letters. I hope that later practitioners will be able to study deeply and not be bound by emotions in the text.

也。顯慶四年重於西明寺。更為陶練。文不逮意。略可詳之。終擬諸后披而拔俗者可。不爾徒虛言爾。終南山沙門吳興釋道宣。記其程器時序。

釋門章服儀

【現代漢語翻譯】現代漢語譯本：是的。顯慶四年（公元659年）重新在西明寺進行整理。但文辭未能完全表達其意，只能略作詳細說明。最終希望後世有能夠超越凡俗之人來進一步完善它，否則就只是空話罷了。終南山的沙門，吳興人釋道宣記錄了它的過程、器具和次第。

《釋門章服儀》

【English Translation】 English version: Yes. In the fourth year of Xianqing (659 AD), it was reorganized at Ximing Temple. However, the writing could not fully express its meaning, and only a detailed explanation could be given. Ultimately, it is hoped that future generations will have someone who can transcend the mundane to further improve it, otherwise it will just be empty words. The Shramana (monk) Daoxuan of Wuxing from Zhongnan Mountain recorded its process, implements, and sequence.

The Chapter on Monastic Robes and Insignia