T45n1895_量處輕重儀

大正藏第 45 冊 No. 1895 量處輕重儀

No. 1895

新刻量處輕重儀序

亡僧衣資處斷甚難。蓋以聖教廣博而部計不同也。往古宗師尚弗能無遲疑。況淺學寡聞何由盡曉。是故我高祖南山法慧大師。括諸部大義立一家洪範。著量處輕重儀用貽來裔。其文煥然如日月之光。而輕重之判無餘蘊矣。所以歷代重之以為龜鏡也。猗乎屬有鳩峰乘春律師。是律海之長鯨也。深慨其書雖存而傳世之不弘。乃為對挍。鍥梓流通。余今秋偕在南京西大寺光明真言會場忽遇其成緒。頂奉熏開嘆曰。斯典也曩招提真和尚。始傳本邦以來。大凡一千載。未聞印行。今時當末法之運觀此一舉揚。豈不曰吾門之大幸乎哉。春公徴余為序。余抃躍之餘而不甚辭。輒懸鄙辭少申隨喜。庶樂學戒之士。展轉流行遠達龍華。同由斯文斷其輕重。俱遵一道凈行雲。

旹

貞享五年歲在戊辰仲秋望旦。終南山圓律宗後裔苾芻慈光慧門謹書于京北朝日山華嚴方丈。

量處輕重儀(謂亡五眾物也)本

唐貞觀十一年神州遺僧釋迦道宣緝敘(干封二年重更條理)

序曰。余昔在帝京。周流講肆。深文伏義力志幽求。頗嘗清敘。惟以輕重為要。而附事臨機多隨意情。博訪明據文義莫憑。

【現代漢語翻譯】 現代漢語譯本

大正藏第 45 冊 No. 1895 量處輕重儀

No. 1895

新刻量處輕重儀序

亡故僧人的衣物財產如何處理，一直是個難題。這是因為佛教經典廣博，各部派的規定又有所不同。往昔的宗師尚且不能沒有遲疑，更何況淺學少聞之人，又怎麼能完全明白呢？因此，我的高祖南山法慧大師，綜合各部派的主要義理，創立了一家之規範，著述《量處輕重儀》，用以留給後世子孫。其文采煥然，如同日月的光芒，而對於輕重的判斷，沒有遺漏。所以歷代都重視它，把它當作借鑑的準則。啊！恰逢有鳩峰乘春律師，是律海中的長鯨。他深感這本書雖然存在，但流傳於世並不廣泛，於是進行對校，並刻版流通。我今年秋天在南京西大寺光明真言會場，偶然遇到了這件事的完成。我頂戴奉讀，感嘆道：『這部經典，自從曩招提真和尚最初傳入本國以來，大概有一千年了，從未聽說過印行。如今正當末法時代，看到這一舉動，豈不是我們宗門的大幸事嗎？』春公邀請我作序，我在歡欣鼓舞之餘，也不推辭，冒昧地寫下一些淺薄的言辭，略表隨喜之情。希望樂於學習戒律的人士，輾轉流傳，遠達龍華三會，共同通過這篇文章來判斷輕重，都遵循同一條清凈的修行之路。

時

貞享五年歲在戊辰仲秋望旦。終南山圓律宗後裔苾芻慈光慧門謹書于京北朝日山華嚴方丈。

量處輕重儀(謂亡五眾物也)本

唐貞觀十一年神州遺僧釋迦道宣緝敘(干封二年重更條理)

序曰。我過去在帝京，廣泛遊歷于各個講經場所，深入研究經文，努力探求其中的深奧含義。頗為喜歡清談玄理。只是因為對於輕重的判斷，以及處理具體事務時，大多隨意而為，缺乏明確的依據，文義上也無所憑據。

【English Translation】 English version

T45 No. 1895 The Treatise on Determining the Weight of Offenses

No. 1895

Preface to the Newly Engraved Treatise on Determining the Weight of Offenses

It is very difficult to determine how to deal with the belongings of deceased monks. This is because the sacred teachings are vast and the rules of different schools vary. Even eminent masters of the past could not avoid hesitation. How can those with shallow learning and little knowledge fully understand? Therefore, my great-grand ancestor, Master Fa Hui of Nanshan (Nanshan: a mountain in China, 法慧: Dharma Wisdom), synthesized the major principles of various schools and established a comprehensive standard. He wrote the 'Treatise on Determining the Weight of Offenses' to leave to future generations. Its writing is as brilliant as the light of the sun and moon, and its judgment of weight is exhaustive. Therefore, it has been valued by successive generations as a model. Ah! It happened that Lawyer Cheng Chun (乘春: Riding Spring) of Jiufeng (鳩峰: Dove Peak), a great whale in the sea of Vinaya (Vinaya: monastic rules), deeply lamented that although the book existed, it was not widely circulated. Therefore, he collated and engraved it for circulation. This autumn, I happened to encounter its completion at the Guangming Dharani (光明真言: Light Mantra) assembly at Xida Temple (西大寺: West Great Temple) in Nanjing. I respectfully received and opened it, exclaiming: 'This scripture, since Venerable Shinwa (真和: True Harmony) of Noshodai Temple (曩招提: Previous Invitation Temple) first introduced it to this country, has been about a thousand years old, and has never been heard of being printed. Now, in this age of the decline of Dharma (末法: end of Dharma), seeing this act of promotion, is it not a great fortune for our school?' Master Chun (春公: Master Chun) invited me to write a preface. In addition to my joy, I did not decline, and presumptuously wrote some humble words to express my joy. I hope that those who are eager to learn the precepts will circulate it far and wide to the Dragon Flower Assembly (龍華: Nagapushpa), and together use this text to determine the weight of offenses, and all follow the same path of pure practice.

Time:

On the day of the full moon in the mid-autumn of the fifth year of Genroku (貞享: Genroku), corresponding to the year Wuchen (戊辰) in the sexagenary cycle, Bhikshu (苾芻: monk) Ciguang Huimen (慈光慧門: Compassionate Light Wisdom Gate), a descendant of the Yuan Vinaya School (圓律宗: Perfect Vinaya School) of Nanshan (終南山: Zhongnan Mountain), respectfully wrote this at the Huayan (華嚴: Flower Garland) Abbot's Room of Asahi Mountain (朝日山: Asahi Mountain) in northern Kyoto.

The Treatise on Determining the Weight of Offenses (referring to the belongings of the deceased five groups of Sangha (五眾: five groups of Sangha))

Compiled and narrated by the Shramana (釋迦: Shakya) Daoxuan (道宣: Daoxuan) of Shenzhou (神州: China) in the eleventh year of Zhenguan (貞觀: Zhenguan) of the Tang Dynasty (唐朝: Tang Dynasty) (reorganized in the second year of Ganfeng (干封: Ganfeng))

Preface: In the past, I was in the imperial capital, traveling extensively to various lecture halls, deeply studying the scriptures, and striving to explore their profound meanings. I was quite fond of pure discussions of profound principles. However, because the judgment of weight and the handling of specific affairs were mostly arbitrary, lacking clear evidence, and without any basis in the meaning of the texts.

先所宗承首律師者。孤情絕照映古奪今。鈔疏山積。學徒云踴。齊流五部之輝。通開眾見之表。而準事行用浩汗難分。學者但可望崖尋途。未通鉆仰。余曾請訣斯要直斷非疑。便告余云。夫講說者是通方之大解。豈局一見而為成濟乎。其猶身計國謀誠不可兩遂矣。又以受通諸部隨相偏闕。若限之一文則不流眾說。余乃撫膺獨慨。學本自攝兼他。今隨以微緣而闇于決滯者。豈名博瞻機教弘濟時俗耶。然則諸律持犯互說是非。物類重輕據量者眾。但約之受體紛諍自銷。今此神州通行四分(關中先用僧祇。江表由來十誦及行受戒律儀。皆多四分羯磨)即以此律為本。蒐括諸部成文。則何事而不詳。何義而非決。遂刪補舊章。撰述事鈔。雖體相諧允文據的明。猶恐意用未周。事須廣流視聽。至大唐貞觀四年。發憤關表四出求異。傳見者多。並部誦語守文。河陽準疏約斷。繁詞瑣語結軫連衡。有魏郡礪律師者。即亦一方名器。撰述文疏。獨步山東。因往從之請詢疑滯。而封文格義。語密竟沈。學士守句而待銷。外聽披章而絕思。亦以輕重難斷別錄疏文。而前後亂繁。事義淆紊。乃是一隅之慧猶未通方共行。今約先舊鈔。更引所聞科約事類。錄成別件。名為量處輕重儀也。原夫重物輕物皆望資道。道在虛通義非局約。由並因僧利而

獲斯物故。身亡之後還返入僧。使二僧懷受用之資(謂常住現前之僧。俱荷重輕物利也)兩施有福流之潤(謂道俗七眾之人。俱行僧得之施也)故總判入僧。不屬佛法。計併入僧。理亦通濟。而僧有常住現前不同。物亦輕重兩異。故律中佛斷物併入僧。及論附事方舒二別。由斯約義。處斷明須。故於輕重之中深加剖決者。由倒說輕重即懷二見。律文正斷不許五眾。故闕思尋。但為物類難收諸部互缺。現有儲畜教不備載。約文附事濫委縱思。物既現前。義須決絕。自古傳授梗概。相承指事混如渺逾河漢。余每於此路躊躇未引。嘗于業正之暇顧意思焉。約教附情薄知途軌。然諸師行事通悟者希。隨見立儀。六斷輕重並有明據。抑亦難求。今但取一判用通諸說。即以當律為正上下求文。文或隱顯非明斷者。則統關諸部例決相成。庶今種類收羅科條有緒。用備無悶兼被緣須。意以普攝資生之財。總收眾具之物。附事決遲疑之咎。臨時定輕重之儀。執物案文不看他面。隨機杼軸。譬同抵掌冀懷道之士。時復披尋足遣犯過。極刑足除。由來深惑。然以人情忌狹擁結非無。知事則親常住引輕入重。別僧則私自利引重從輕。倒亂昏情殷鑑終古(承聞。六百段絹入重。屏風障子入輕之類)出家據道彌須勵心。鄙俗淺懷久須捐擲。又夫邊服

華夷。儀形資具風俗既別。物號亦殊。並準例決。知輕重自別始末該覽足鏡規猷矣。余所撰刪補行事鈔三卷篇分上中下也。門有三十不同。言有二十餘萬。若僧法軌模住持綱要者。則上篇上卷首領存矣。若受戒種相持犯懺儀。則中篇中卷名體具矣。若衣藥受凈諸行務機。則下篇下捲毛目顯矣。故輒略。總引粗知梗概。今依下卷衣法之中單解六物。略分十門。

初制入僧意門(財因僧利佛法未沾豈彼王親輒俟收納)

二分法差別門(約緣語事十斷不同。唯第十同住死者。方乃加法)

三同活共財門(財生不義。多懷鄙情。存亡一期方稱此斷)

四囑授成不門(決定舍施便須付他。若疑慮未分則一僧定攝)

五員債還拒門(債息追送隨本重輕。必非明證義須深察)

六斷割重輕門(輕重物相深究難分。片有乖違便招雙咎)

七分物時處門(殯送還返方可據量。必有緣來異處科擬)

八撿德賞勞門(有勞不賞。事絕優矜。無德僥倖義須撿駁)

九正分輕重門(人財兩集聖法須遵。依教即分。無宜賣易)

十物之所屬門(合得進不。終是為僧。縱外營理懸須給待)

此之十斷粗相且開。而第六門中條緒非一。律中通列諸物。例併入

僧。后別牒五三。用分輕相。此即物類亦有兩斷。輕重隨義可知。相傳隨義約判。亦是一途匡濟。而就律文卒撿傍附。交加后銳。前修猶懷綴慮沈于初學。疑妨是難終未濟時。故且刪削必欲曉。緣據如后具明。則迷悟俱開。始終兩照。故前依律本如佛斷之。準事取類傍出附見。隨務據量足為龜鏡也。凡居處量之任宰割要模。先擊磬集僧。次總收現物。已外重大資具歷悵具條。對眾持讀令知顯晦。先問共財同活。隨信判之。次問囑授有無。亦隨機判。后問負債是誰。又隨撿付。作上三法方定現財。余如本鈔。律本云。時有舍衛國多知識比丘死。多有僧伽藍。多屬僧伽藍園田果樹。多有別房。多屬別房物。多有銅瓶銅瓫斧鑿燈臺。多諸重物。多有繩床臥床木床臥褥坐褥。多畜伊梨延陀耄羅耄耄羅氍氀。多有守僧伽藍人。多有車輿。多有澡罐錫杖扇。多有鐵作器陶作器皮作器竹作器木作器剃刀。多有衣缽尼師壇針筒。諸比丘不知云何。白佛。佛言。多知識無知識一切屬僧(律文如此。準相約斷十三之別。今依上條隨條具解。並如下列也)。

第一多有僧伽藍。律斷入重。準下種類亦同上判(乃至屬伽藍物如下總判入重)謂私有小寺莊宅店肆等。

第二多有屬僧伽藍園田果樹。律斷入重。準下種類例並從之。謂寺

院內外所有園田果菜穀米眾具養生排程等(其類有七)。

一園圃所種菜蔬(其例有四)初謂現植五生種。一根種(蘿蔔姜芋之屬)二莖種(即榴柳及菜屬)三節種(即蘿勒蓼芹等)四雜種(蔗竹荻蘆)五子種(荽荏之屬)二離地菜茹。謂如上五生之屬(即葵束菜聚等)及有餘枝條。莢䴰糠𥢶等。三餘留種子。謂蘿蔔子蔓菁子蘭香荽蓼葵子等諸褁袋等。四治園排程。謂锨鍬鋤鑺杷朳之具及澆溉水車楔槔雜事。

二栽種五果之樹(其例有三)初現樹五果。謂殼果(即胡桃[木*(而/百)]栗等)膚果(即梨柰林禽木瓜等)核果(即桃杏棗柿等)角果(山澤諸豆)𥢶果(松柏子等)二離地果子。謂干棗梨李杏柿柑橘柤橙栗柚等(並蔓草所產瓜瓠等諸蓏)三樹枝皮殼。謂諸果樹枝葉雜相。

三田農產植(其例有四)初水陸田具。謂耒耜撈磨耬耩犁具鋤鏵刃器杷𣏐柯拂揚簸之屬。二現種五穀。謂房谷(即粟秫等)散谷(即𢇲穄等)角谷(諸豆巨勝)芒谷(稻麥等類)𥢶谷(麻荏等類)三離地五穀謂收訖粟谷𢇲黍麻穬大小豆麥等(如僧祇中十七種谷者亦通一切諸谷等)四是萁蒿等。謂一切蒿草豆萁麻蒈稻草黍穰莢𦮽等。

四貯積倉廩(其例有二)初所貯庫藏。謂庫倉囷廩窖廚匱篋簏箱斗斛函豆庾釜之

【現代漢語翻譯】 現代漢語譯本 寺院內外所有園地、菜園、果園、稻田，以及各種用於養生排程的物品（共有七類）。

一、菜園裡種植的蔬菜（共有四類）：第一類是現在種植的五種生菜。一是根莖類（如蘿蔔、姜、芋頭等）；二是莖類（如石榴、柳樹以及各種菜）；三是節類（如羅勒、蓼、芹菜等）；四是雜類（甘蔗、竹子、荻、蘆葦）；五是籽類（香菜、荏等）。第二類是離地的蔬菜。指上述五種生菜的剩餘枝條（如葵菜、白菜等）以及豆莢、糠麩等。第三類是剩餘的種子。指蘿蔔籽、蔓菁籽、蘭香、香菜、蓼、葵菜籽等各種包裹的種子。第四類是管理菜園的工具。指锨、鍬、鋤頭、耙子等工具，以及澆水車、水井汲水工具等雜物。

二、栽種的五果樹木（共有三類）：第一類是現有的五果。指殼果（如胡桃、榛子、栗子等）；膚果（如梨、柰、林檎、木瓜等）；核果（如桃、杏、棗、柿子等）；角果（山澤中的各種豆類）；𥢶果（松柏的種子等）。第二類是離地的果子。指干棗、梨、李子、杏、柿子、柑橘、柤、橙、栗子、柚子等（以及蔓草所產的瓜、瓠等各種瓜果）。第三類是樹枝皮殼。指各種果樹的枝葉等雜物。

三、田地裡種植的農作物（共有四類）：第一類是水田和旱田的工具。指耒、耜、撈磨、耬、耩、犁、鋤頭、鏵、刃器、耙、𣏐、柯、拂揚、簸箕等。第二類是現在種植的五穀。指房谷（如粟、秫等）；散谷（如𢇲、穄等）；角谷（各種豆類、巨勝）；芒谷（稻、麥等）；𥢶谷（麻、荏等）。第三類是離地的五穀。指收割后的粟、谷、𢇲、黍、麻、穬、大小豆、麥等（如《僧祇律》中的十七種谷，也包括一切穀物）。第四類是豆秸等。指各種蒿草、豆秸、麻蒈、稻草、黍穰、豆莢等。

四、貯藏的倉庫（共有二類）：第一類是貯藏的庫房。指庫、倉、囷、廩、窖、廚、柜、篋、簏、箱、斗、斛、函、豆、庾、釜等。

【English Translation】 English version All gardens, vegetable gardens, orchards, and rice fields inside and outside the monastery, as well as various items for nourishing life and regulating activities (there are seven categories).

  1. Vegetables planted in the vegetable garden (there are four categories): The first category is the five types of raw vegetables currently planted. First, root vegetables (such as radishes, ginger, taro, etc.); second, stem vegetables (such as pomegranates, willows, and various vegetables); third, node vegetables (such as basil, knotweed, celery, etc.); fourth, miscellaneous vegetables (sugar cane, bamboo, reed, etc.); fifth, seed vegetables (coriander, perilla, etc.). The second category is off-the-ground vegetables. Refers to the remaining branches of the above five types of raw vegetables (such as mallow, cabbage, etc.) and bean pods, chaff, etc. The third category is leftover seeds. Refers to various wrapped seeds such as radish seeds, turnip seeds, sweet basil, coriander, knotweed, mallow seeds, etc. The fourth category is tools for managing the vegetable garden. Refers to tools such as spades, shovels, hoes, rakes, etc., as well as watering carts, well-drawing tools, and other miscellaneous items.

  2. Planting five fruit trees (there are three categories): The first category is the existing five fruits. Refers to shell fruits (such as walnuts, hazelnuts, chestnuts, etc.); skin fruits (such as pears, crabapples, Chinese apples, papayas, etc.); stone fruits (such as peaches, apricots, dates, persimmons, etc.); pod fruits (various beans in mountains and marshes); 𥢶 fruits (pine and cypress seeds, etc.). The second category is off-the-ground fruits. Refers to dried dates, pears, plums, apricots, persimmons, tangerines, oranges, chestnuts, pomelos, etc. (as well as various melons and gourds produced by vines). The third category is tree branches and bark. Refers to various fruit tree branches, leaves, and other miscellaneous items.

  3. Crops planted in the fields (there are four categories): The first category is tools for paddy fields and dry fields. Refers to plows, hoes, threshing mills, seed drills, plows, hoes, plowshares, blades, rakes, 𣏐, yokes, winnowing fans, and sieves. The second category is the five grains currently planted. Refers to fang grain (such as millet, sorghum, etc.); scattered grain (such as 𢇲, Job's tears, etc.); pod grain (various beans, sesame); awn grain (rice, wheat, etc.); 𥢶 grain (hemp, perilla, etc.). The third category is off-the-ground five grains. Refers to harvested millet, grain, 𢇲, sorghum, hemp, emmer, large and small beans, wheat, etc. (such as the seventeen types of grains in the Saṃghika, also including all grains). The fourth category is bean stalks, etc. Refers to various artemisia, bean stalks, hemp stalks, rice straw, sorghum stalks, bean pods, etc.

  4. Storage warehouses (there are two categories): The first category is storage warehouses. Refers to treasuries, granaries, round barns, storehouses, cellars, kitchens, cabinets, small boxes, baskets, boxes, pecks, bushels, containers, bean containers, granaries, pots, etc.

屬。二量準之器。謂觔斗升合函籌尺寸衡秤之屬。

五造食眾具(其例有三)初轉生食具。謂水陸碾硙碓磨扇車羅具之屬。並所覆之屋。二熟食之具。謂鼎鑊槍釜盆甑𨫼等。併案橙機架及餅模雜具。三盛食之具。謂甕[嬰*瓦]甕𤬪盤盂缽碗檠合七勺等。

六現成五熟。一蒸熟。二煮熟。三煿熟。四炙熟。五炮熟(皆謂。羹飯餅食類須五成)。

七現在四藥。謂時藥(米麵醬豉麹菜)二非時藥(諸果清汁)三七日藥(酥蜜油脂)四盡形藥(鹽酢椒姜及五石三建等)。

已前七件正本隨生。準律據義斷入常住。並由貯儲情厚譏丑塵染內外瑕愆勿過於此。故毗尼母論云。私有小寺園果堂房瓶瓫之屬養生之具。此現前僧不得分。屬四方僧(即常住也)至如造食眾具其例極多。但得通收而限。其大小相如十誦所列。異律不可籠通。若論木器如僧祇云。木瓶木瓫竹筐竹筥併入重收。又據餘部便依量限。如十誦中。一切器皿二斗已上入重。猶事有擔累故也。余文如下更明。若現啖之食如摩得勒伽論云。若僧中請食已命過。同衣分之(準入重也)若已命過後得食者。還歸本處。受他施衣亦爾。其餘三藥必有長余。如下分之。論有分全床者。別部曲開。此非機教。如下廣解。

第三多有別房。律斷入常

【現代漢語翻譯】 屬。二量準之器：指斛（hú，中國舊量器名，亦是容量單位）、斗（dǒu，容量單位）、升（shēng，容量單位）、合（gě，容量單位）、函（hán，盒子）、籌（chóu，計數用的籌碼）、尺寸（chǐ cùn，長度單位）、衡（héng，稱重量的工具）、秤（chèng，稱重量的工具）等。

五、造食眾具（其例有三）： 初、轉生食具：指水陸碾（niǎn，石磙）硙（wèi，石磨）碓（duì，舂米的工具）磨（mò，磨面等的工具）扇車（shàn chē，揚穀去糠的農具）羅具（luó jù，過濾用的器具）之屬，以及覆蓋這些器具的屋子。 二、熟食之具：指鼎（dǐng，古代煮食物的器具）鑊（huò，大鍋）槍（qiāng，此處指烹飪用具）釜（fǔ，鍋）盆（pén，盛東西的器皿）甑（zèng，古代蒸食物的器具）𨫼（lì，一種炊具）等，以及案（àn，桌子）橙（chéng，放置東西的架子）機架（jī jià，支撐器具的架子）及餅模（bǐng mó，製作餅的模具）雜具。 三、盛食之具：指甕（wèng，罈子）[嬰*瓦]甕（yīng wǎ wèng，小罈子）𤬪（fǒu，一種瓦器）盤（pán，盛東西的淺底器皿）盂（yú，盛水或飯的器皿）缽（bō，和尚用的飯碗）碗（wǎn，盛飯的器皿）檠（qíng，燈架）合（hé，盒子）七勺（qī sháo，七把勺子）等。

六、現成五熟：一、蒸熟；二、煮熟；三、煿熟（bó shú，用油炸熟）；四、炙熟（zhì shú，烤熟）；五、炮熟（páo shú，用熱灰或沙子煨熟）（皆指羹、飯、餅、食等類，須五種成熟方式）。

七、現在四藥：一時藥（shí yào，指每日可食之物，如米、面、醬、豉（chǐ，豆豉）、麹（qū，酒母）、菜）；二、非時藥（fēi shí yào，指非正餐時間可食之物，如諸果、清汁）；三、七日藥（qī rì yào，指七日內可食之物，如酥、蜜、油脂）；四、盡形藥（jìn xíng yào，指終身可食之物，如鹽、酢（cù，醋）、椒（jiāo，花椒）、姜（jiāng，生薑）及五石（wǔ shí，指五種礦物藥材）、三建（sān jiàn，指三種藥材）等）。

以上七件正本隨生，準照戒律，依據義理，斷定歸入常住（cháng zhù，寺院公有財產）。並且由於貯藏情厚、譏丑塵染、內外瑕疵等原因，不要超過這個範圍。所以《毗尼母論》（Píní Mǔ Lùn）說：『私有小寺園果堂房瓶瓫（píng póu，小罐子）之屬養生之具，此現前僧不得分，屬四方僧（jí cháng zhù yě，即常住也）。』至於造食眾具，其種類極多，但可以通收而限制其大小，如《十誦律》（Shí Sòng Lǜ）所列。不同律典不可籠統通用。若論木器，如《僧祇律》（Sēng Qí Lǜ）云：『木瓶、木瓫、竹筐、竹筥（zhú jǔ，竹箱）併入重收。』又根據其他律部，便依量限制。如《十誦律》中，一切器皿二斗以上入重，猶因事務有負擔。其餘文字如下更明。若現啖之食，如《摩得勒伽論》（Mó Dé Lè Qié Lùn）云：『若僧中請食已命過，同衣分之（準入重也）。』若已命過後得食者，還歸本處。受他施衣亦爾。其餘三藥必有長余，如下分之。論有分全床者，別部曲開，此非機教，如下廣解。

第三、多有別房，律斷入常。

【English Translation】 Belongings. Two, measuring instruments: referring to hu (hú, an old Chinese measuring instrument, also a unit of volume), dou (dǒu, a unit of volume), sheng (shēng, a unit of volume), ge (gě, a unit of volume), han (hán, a box), chou (chóu, counting chips), chi cun (chǐ cùn, units of length), heng (héng, a tool for weighing), cheng (chèng, a tool for weighing), and so on.

Five, implements for preparing food for the Sangha (there are three categories): First, implements for processing raw food: referring to water-powered and animal-powered nian (niǎn, stone roller), wei (wèi, stone mill), dui (duì, rice huller), mo (mò, mill for grinding flour), fan che (shàn chē, winnowing fan), luo ju (luó jù, sifting tools), and so on, as well as the buildings covering these implements. Second, implements for cooking food: referring to ding (dǐng, an ancient cooking vessel), huo (huò, a large pot), qiang (qiāng, here referring to cooking utensils), fu (fǔ, a pot), pen (pén, a basin), zeng (zèng, an ancient steamer), li (lì, a type of cooking utensil), and so on, as well as an (àn, tables), cheng (chéng, shelves), ji jia (jī jià, supporting frames), bing mo (bǐng mó, mold for making cakes), and miscellaneous tools. Third, implements for serving food: referring to weng (wèng, jars), [嬰*瓦] weng (yīng wǎ wèng, small jars), fou (fǒu, a type of earthenware vessel), pan (pán, shallow dishes), yu (yú, basins for water or rice), bo (bō, a monk's bowl), wan (wǎn, bowls), qing (qíng, lamp stands), he (hé, boxes), qi shao (qī sháo, seven spoons), and so on.

Six, five kinds of ready-made cooked food: One, steamed; two, boiled; three, fried; four, roasted; five, parched (all referring to soups, rice, cakes, and other foods that require these five methods of cooking).

Seven, the four requisites: One, seasonal medicine (shí yào, referring to daily food such as rice, flour, sauce, fermented soybeans (chǐ), yeast (qū), and vegetables); two, non-seasonal medicine (fēi shí yào, referring to food allowed outside of meal times, such as fruits and clear juices); three, seven-day medicine (qī rì yào, referring to food allowed within seven days, such as ghee, honey, and oil); four, lifetime medicine (jìn xíng yào, referring to food allowed for life, such as salt, vinegar (cù), pepper (jiāo), ginger (jiāng), and the five minerals (wǔ shí, referring to five mineral medicines), and the three constructions (sān jiàn, referring to three medicinal ingredients), etc.).

The above seven items, the original assets, should be judged according to the precepts and the meaning of the Dharma, and determined to belong to the Sangha's permanent property (cháng zhù). Furthermore, due to reasons such as affectionate storage, criticism, dust contamination, internal and external defects, do not exceed this scope. Therefore, the Vinaya-matrika (Píní Mǔ Lùn) says: 'Privately owned small temples, gardens, fruit orchards, halls, rooms, bottles, jars (píng póu), and other life-sustaining items, the present Sangha members are not allowed to divide them; they belong to the Sangha of the four directions (jí cháng zhù yě, that is, permanent property).' As for the implements for preparing food for the Sangha, there are many kinds, but they can be generally collected and their size limited, as listed in the Ten Recitation Vinaya (Shí Sòng Lǜ). Different Vinayas cannot be used interchangeably. Regarding wooden utensils, as the Mahasanghika Vinaya (Sēng Qí Lǜ) says: 'Wooden bottles, wooden jars, bamboo baskets, bamboo boxes (zhú jǔ) are all included in the heavy collection.' According to other Vinayas, the quantity is limited. As in the Ten Recitation Vinaya, all utensils above two dou are included in the heavy collection, because the affairs are burdensome. The remaining text will be explained below. Regarding food that is currently being eaten, as the Matrka (Mó Dé Lè Qié Lùn) says: 'If a monk who has requested food in the Sangha passes away, it should be divided along with his robes (considered as heavy collection).' If food is obtained after death, it should be returned to its original place. The same applies to robes received from others. The remaining three medicines must have a surplus, which will be divided below. The discussion of dividing the entire bed is opened in other schools, which is not the teaching of this text, and will be explained in detail below.

Third, if there are many separate rooms, the Vinaya determines that they belong to the permanent property.

住僧。或有材石房直者。如下判之。

已前謂伽藍內外村聚林野。若有自乞他為造作大小諸房。偏屬私己。佛開受用。若本主身死折入常住。而寺法依時。隨教分房者任留亦得。若生熟材木磚瓦塹石草土房具。並擬造房直物(絹布錢穀)並隨現物輕重分處。以身存之時物有正主可隨言限。若至死後更有別主。不得仍舊。

第四多屬別房物。律判入重。種類準例如下別之。謂窗戶㡘障竿桁枰閣壁鉤龍牙屋帳床帷承塵約壁床機之類。

已前約判義並重收。皆謂本擬楷定。不容中改者。故入常住。若為壁土𡉏坼開門牖敝露。權以布帛幔障。后須隨復屏除者。不入此例。

第五多有銅瓶銅瓫斧鑿燈臺。律文並重收。然瓶瓫機濟大小未明(如前兩判)。

已前諸器。謂銅鐵木瓦等所造。準十誦中一切銅物不應分。除釜瓶二斗已下應分。乃至禪鎮等應分。余不應分。此律但瓶瓫入重。不出斗量。致今傳習俱斷重收。余謂。瓶瓫機濟要務所須。尼開說凈畜之。僧則任情儲舍。若通從輕攝。事則該含。宜從十誦明斷。則彼此雙會。余如后解。其斗秤尺量並用姬周本制者。以通中邊同用。百王不改其式。故大唐雜令云。尺者用尺二寸為尺。斗秤二色三等成之。乃至律論兩明器量大小。並指秦斗三斗為定。

【現代漢語翻譯】 現代漢語譯本：關於僧人居住的房間。如果有些房間是用木材、石頭建造的，價值不菲，應如下判決：

先前提到伽藍（Saṃghārāma，僧院）內外、村落、林野，如果有人自己請求或請他人幫忙建造大小不一的房間，明確屬於私人的，佛允許使用。如果最初的主人去世，這些房間應歸入常住（saṃgha，僧團公有財產）。如果寺院按照規定，按照教義分配房間，允許僧人繼續居住。如果存在生的或熟的木材、磚瓦、鑿石、草土、房屋用具，以及打算用來建造房屋的財物（絹、布、錢、谷），都應根據現有物品的價值輕重進行分配。在主人活著的時候，財物有明確的主人，可以按照主人的意願處理。如果主人去世後有其他主人，則不得維持原狀。

第四種情況是，很多物品屬於其他房間。按照戒律，這些物品應歸入重物（即僧團公有財產）。物品的種類可以參照以下例子進行區分。例如窗戶、簾子、屏障、竿、桁、枰、閣、壁鉤、龍牙、屋帳、床帷、承塵、約壁、床機等。

先前關於判決的意義，都強調要全部收回，指的是原本就打算確定下來，不允許中途更改的物品，所以應歸入常住。如果是爲了遮擋墻壁的裂縫、堵住破損的門窗，暫時用布幔遮擋，之後需要恢復原狀並移除的，不屬於這種情況。

第五種情況是，有很多銅瓶、銅瓫（píng，小口大肚的瓦器）、斧頭、鑿子、燈臺。按照戒律，這些都應全部收回。然而，瓶、瓫的大小規格尚不明確（如前兩種判決）。

先前提到的各種器具，指的是用銅、鐵、木、瓦等材料製造的。按照《十誦律》，所有的銅器都不應分配，除了釜（fǔ，鍋）和瓶，以及兩斗以下的容器可以分配。甚至禪鎮等可以分配，其餘的不應分配。此處的戒律只提到瓶和瓫應歸入重物，沒有提到斗量。導致現在傳承和學習都中斷，全部收回。有人認為，瓶、瓫是生活必需品，比丘尼（bhikkhunī，女出家人）可以開許說凈后持有。比丘（bhikkhu，男出家人）則可以隨意儲存。如果統一從輕處理，事情就比較全面。應該按照《十誦律》明確判斷，這樣彼此都能理解。其餘的解釋在後面。至於斗、秤、尺等度量衡，都應使用姬周時期的標準，因為中原和邊疆都通用，歷代君王都沒有改變其樣式。所以《大唐雜令》說：『尺，用一尺二寸為尺。斗、秤有兩種顏色、三種等級製成。』甚至戒律和論典都明確了器物的大小，都以秦斗的三斗為標準。

【English Translation】 English version: Regarding the dwelling of monks. If there are rooms made of timber and stone, which are valuable, the following judgment should be made:

Previously mentioned were the Saṃghārāma (monastery) inside and outside, villages, forests, and fields. If someone requests or asks others to build rooms of various sizes, clearly belonging to them privately, the Buddha allows their use. If the original owner dies, these rooms should be incorporated into the saṃgha (common property of the monastic community). If the monastery, according to regulations, distributes rooms according to the teachings, monks are allowed to continue residing there. If there are raw or processed timber, bricks, tiles, chiseled stones, grass, soil, and house utensils, as well as property intended for building houses (silk, cloth, money, grain), they should all be distributed according to the value of the existing items. While the owner is alive, the property has a clear owner and can be disposed of according to the owner's wishes. If there is another owner after the original owner's death, the original state should not be maintained.

The fourth situation is that many items belong to other rooms. According to the Vinaya (monastic code), these items should be incorporated into the heavy property (i.e., common property of the monastic community). The types of items can be distinguished by referring to the following examples: windows, curtains, screens, poles, purlins, scales, shelves, wall hooks, dragon teeth, roof canopies, bed curtains, ceiling dust covers, wall supports, bed frames, and the like.

The previous judgments all emphasize that everything should be recovered, referring to items that were originally intended to be fixed and not allowed to be changed midway, so they should be incorporated into the common property. If it is to cover cracks in the walls or block broken doors and windows, temporarily using cloth curtains, which need to be restored and removed later, this does not fall under this category.

The fifth situation is that there are many copper bottles, copper píng (small-mouthed, large-bellied earthenware vessels), axes, chisels, and lamp stands. According to the Vinaya, these should all be recovered. However, the size specifications of bottles and píng are not clear (as in the previous two judgments).

The various utensils mentioned earlier refer to those made of copper, iron, wood, tiles, etc. According to the Daśa-bhāṇavāra-vinaya (Ten-Recitation Vinaya), all copper utensils should not be distributed, except for pots and bottles, and containers under two dòu (a unit of dry measure) can be distributed. Even meditation cushions and the like can be distributed, but the rest should not be distributed. The Vinaya here only mentions that bottles and píng should be incorporated into the heavy property, without mentioning dòu measurement. This has led to the interruption of transmission and learning, and everything is recovered. Some believe that bottles and píng are necessities of life, and bhikkhunīs (female monastics) can be allowed to possess them after purification. Bhikkhus (male monastics) can store them at will. If a lenient approach is taken uniformly, the matter will be more comprehensive. It should be clearly judged according to the Daśa-bhāṇavāra-vinaya, so that both sides can understand each other. The rest of the explanation is later. As for measures such as dòu, scales, and rulers, the standards of the Ji Zhou period should be used, because they are commonly used in both the Central Plains and the border regions, and the rulers of all dynasties have not changed their style. Therefore, the Miscellaneous Ordinances of the Great Tang Dynasty say: 'The ruler uses one ruler and two inches as a ruler. Dòu and scales are made in two colors and three grades.' Even the Vinaya and Abhidharma clearly define the size of utensils, and all use the three dòu of the Qin dòu as the standard.

故知古法難改。由楷式常然也。昔東晉何承天者。善明歷緯。廣分星紀。與慧嚴法師共評偏中律歷分影所次。嚴師云。中國之中剡洲之中心也。四方距海。各十有餘萬故。彼夏至之日方中無影。此方緣邊海隅。豈同日而語乎。故雒陽赤縣之中也。至期猶有殘影。故河圖云。崑崙山東南方五千里亦號神州。又稱赤縣。既曰東南。明非中矣。又尺寸分次彼此通用。晷日漏刻毫釐不差。至如星次度量通國共行。若隨方尺分則玄象交亂云云。承天無以抗也。故考諸實錄用擬今行。又如薩婆多論云。佛長丈六。常人半之。此方書云八尺身也。故戒本云。佛衣長佛九搩手。廣六搩手。五分云。如來一搩手此方則二尺也。即以此為率。乘之則長一丈二尺。今人衣長六尺。唐尺則五尺。若斯計會指掌可平。昔隋煬帝博考經籍制立斗秤。一準周時。余親見用煥然符合。故古俗傳述。六尺為步。量之所起。圭抄在初。度之最始忽絲為先。衡分在初。黍絫居首。並有明據無宜逸縱。

第六多諸重物。律斷入重(意以名局事寬。其例多種。上下諸門隨相易見。此中雜碎難顯。隨務機要。微有輕收。故以諸門廣辨也)其種有八(義加俗器)。

初宬衣眾具(其例有五)初成衣眾具。謂衣梞衣床衣桄之具及赭土雌黃絣衣樣度繩索等。二

【現代漢語翻譯】 現代漢語譯本 由此可知古代的制度難以更改，因為楷模法式具有其固有的常態。從前東晉的何承天，精通曆法緯學，詳細劃分星宿分野。他與慧嚴法師共同評定曆法的偏差和準確性，以及圭表測影的位置。慧嚴法師說：『中國（Madhya-deśa）的中心是剡州（Śrambha-deśa）的中心。四面距離大海各有十餘萬里。因此，在夏至那天，（剡州）正午時分沒有影子。而這裡（指何承天所在地）地處邊遠海角，怎麼能和（剡州）相提並論呢？』所以洛陽（Luo-yang）是赤縣（Rakta-deśa）的中心，到了夏至仍然有殘影。所以《河圖》（Hetu-vidyā）上說：『崑崙山（Kailāsa）的東南方五千里，也叫做神州（Brahmā-deśa），又稱赤縣。』既然說是東南，就明顯不是中心了。而且尺寸的劃分和計算，各地通用，圭表測影、計時漏刻，毫釐不差。至於星宿的位置和度量，全國通行。如果按照各地不同的尺寸劃分，那麼天象就會混亂。』何承天無言以對。所以考察實際記錄，用以比擬現在的做法。又如《薩婆多論》（Sarvāstivāda）中說，佛（Buddha）身高一丈六尺，常人身高是佛的一半。而這裡（指中國）的書上說，人的身高是八尺。所以戒本（Vinaya）上說，佛的袈裟長九搩手（vidasti），寬六搩手。《五分律》（Mahāvastu-vinaya）中說，如來（Tathāgata）的一搩手，在這裡（指中國）是二尺。就以此為標準來計算，那麼袈裟長一丈二尺。現在人的衣服長六尺，按照唐朝的尺度則是五尺。像這樣計算，就能清楚明白。從前隋煬帝（Emperor Yang of Sui）廣泛考證經籍，制定斗、秤等度量衡器，完全按照周朝的標準。我親自見到使用，煥然符合。所以古代的風俗相傳，六尺為一步，度量由此開始。圭表抄本在最初，長度的起始是忽和絲。衡器的劃分在最初，黍和絫是首要的。這些都有明確的依據，不應該隨意放縱。

第六，多種重物。律中規定為重物（意思是說，以名稱來概括事務，範圍寬泛。其中的例子多種多樣，上下各門類隨著情況容易見到。這裡面雜亂瑣碎難以顯現，隨著事務的機要，稍微有所減輕，所以用各門類來廣泛分辨）。其種類有八種（義加俗器）。

第一，宬衣眾具（其例子有五種）。第一是成衣眾具，指衣梞（yī jī，衣架），衣床（yī chuáng，放衣服的床），衣桄（yī guàng，晾衣桿）等用具，以及赭土（zhě tǔ，紅色顏料），雌黃（cí huáng，黃色顏料），絣衣樣度（bīng yī yàng dù，縫製衣服的樣板和尺寸），繩索等。 第二

【English Translation】 English version Therefore, it is known that ancient systems are difficult to change because models and standards have their inherent norms. In the past, during the Eastern Jin Dynasty, He Chengtian was skilled in calendrical astronomy and meticulously divided the stellar fields. He and Dharma Master Huiyan jointly assessed the deviations and accuracy of calendars, as well as the positions of gnomon shadows. Dharma Master Huiyan said, 'The center of Madhya-deśa (China) is the center of Śrambha-deśa (Shanzhou). It is more than ten thousand li from the sea on all sides. Therefore, on the summer solstice, there is no shadow at noon in Shanzhou. But this place (referring to He Chengtian's location) is in a remote coastal corner, how can it be compared with Shanzhou?' Therefore, Luoyang is the center of Rakta-deśa (Red Prefecture), and there is still a residual shadow at the summer solstice. So the Hetu-vidyā (River Diagram) says, 'Five thousand li southeast of Mount Kailāsa is also called Brahmā-deśa (Divine Land), also known as Rakta-deśa.' Since it is said to be southeast, it is clearly not the center. Moreover, the division and calculation of dimensions are universally used everywhere, and the measurement of gnomon shadows and the timing of clepsydras are accurate to the slightest degree. As for the positions and measurements of stars, they are universally practiced throughout the country. If they are divided according to different dimensions in different places, then the celestial phenomena will be chaotic.' He Chengtian had nothing to say in response. Therefore, examine the actual records to compare with current practices. Furthermore, as the Sarvāstivāda (Sarvastivada School) says, the Buddha (Buddha) is sixteen feet tall, and the average person is half the height of the Buddha. But here (referring to China), the books say that a person's height is eight feet. Therefore, the Vinaya (Precepts) says that the Buddha's robe is nine vidasti (spans) long and six vidasti wide. The Mahāvastu-vinaya (Five-Part Vinaya) says that one vidasti of the Tathāgata (Thus Come One) is two feet here (referring to China). If we use this as a standard to calculate, then the robe is twelve feet long. Now people's clothes are six feet long, which is five feet according to the Tang Dynasty standard. Calculating in this way, it can be clearly understood. In the past, Emperor Yang of Sui extensively researched scriptures and established weights and measures such as dou (bushels) and scales, completely according to the Zhou Dynasty standard. I personally saw them being used, and they were perfectly consistent. Therefore, ancient customs have been passed down that six feet is one step, and measurement begins from this. Gnomon copies are at the beginning, and the beginning of length is hu (fine thread) and si (silk). The division of balances is at the beginning, and shu (millet) and lei (accumulation) are the most important. These all have clear evidence, and should not be indulged in at will.

Sixth, various heavy objects. The Vinaya stipulates them as heavy objects (meaning that using the name to summarize affairs, the scope is broad. The examples are various, and the various categories above and below are easily seen depending on the situation. The miscellaneous and trivial things here are difficult to show, and with the essentials of affairs, there is a slight reduction, so the various categories are used to widely distinguish). There are eight types (righteousness plus secular utensils).

First, 宬衣眾具 (chéng yī zhòng jù, clothing and various tools) (there are five examples). The first is 成衣眾具 (chéng yī zhòng jù, finished clothing and various tools), which refers to tools such as 衣梞 (yī jī, clothes rack), 衣床 (yī chuáng, clothes bed), 衣桄 (yī guàng, clothes drying pole), as well as 赭土 (zhě tǔ, red pigment), 雌黃 (cí huáng, orpiment), 絣衣樣度 (bīng yī yàng dù, patterns and dimensions for sewing clothes), ropes, etc. Second

裁衣眾具。謂裁版截刀剪刀磨石及搗帛杵石等。三成衣機具。謂綾羅錦綺紬絹絕布繩條帶索等機車之屬。四紡績眾具。謂紡車績筐經絡架桁杼緯車籰等排程。五是繅抽之具。謂繅車輕絡並養蠶薄棏等。

已上五件雖所為是輕。而事相繁重卒難勝負。又道分竦緣非親機要者。並在重收。就第二件中微有輕相。如截刀剪刀佛開畜之。通含大小。可依經判。四寸刃者無問鐵木角骨之柄。從輕所攝。若依量已上諸刀。或以金寶飾者。雖量乃寸刃從寶入重。磨石體量。律論無文。若以刀同恒相隨者入輕。

二服玩之具。謂曲機夾膝憑案懚囊如意語柄。諸雜尾拂唾壺之屬。

已前一件物含勝降。事實沈膚。判非經道之具。宜從重攝。隨器奩匣衣覆並同。

三治病所須(其例有三)初謂。醫術鍼灸刀角槌捍療疾之具。二謂。諸方本草明堂流注脈經藥訣之書。三謂。對病四藥如上列名余之三藥如上入重。盡形藥中如后正斷。

已上三件資身正要。非常恒有。是病即須。初一治救刀鐵。律文通許。既是小細機候。所宜準如十誦灌鼻個等。入輕所收。余有藥筒藥函諸器相從分也。第二諸方本草既是俗習。宜從重收。盡形藥中未搗治者入重。若已搗和合成湯丸膏煎異本藥相者。及服殘餘分。此實非所幸。宜準

【現代漢語翻譯】 現代漢語譯本

裁衣眾具：指裁衣用的裁版、截刀、剪刀、磨石以及搗帛杵石等。 三成衣機具：指綾羅錦綺、紬絹絕布、繩條帶索等織布機具。 四紡績眾具：指紡車、績筐、經絡架桁、杼緯車籰等紡織工具。 五是繅抽之具：指繅車、輕絡以及養蠶薄棏等。

以上五類物品，雖然所做的事情是輕微的，但事務繁多，難以勝任。而且道路分隔，並非親近重要的人，都應歸入重物。在第二類物品中，稍微有些輕微的，如截刀、剪刀，佛允許持有，包括大小。可以依據經典判斷，四寸刃的，無論鐵木角骨的柄，都屬於輕物。如果依據量，以上各種刀，或者用金銀珠寶裝飾的，雖然尺寸小，但應從寶物歸入重物。磨石的體積，律論沒有明確規定，如果與刀經常一起使用，則歸入輕物。

二服玩之具：指曲機、夾膝、憑案、懚囊、如意、語柄，以及各種雜尾拂、唾壺等。

以上物品包含勝降，事實深淺不一。判斷不是經典道路上的用具，應該歸入重物。隨身的器奩、匣子、衣覆等也相同。

三治病所須（其例有三）：首先是醫術、鍼灸、刀角槌捍等治療疾病的工具。其次是各種方劑本草、明堂流注、脈經藥訣等書籍。再次是對癥的四種藥物，如上列名的其餘三種藥物如上歸入重物。盡形藥中，如後文正確判斷。

以上三類物品是資身的正要，不是經常有的，有病才需要。第一類是治療救護的刀鐵，律文允許。既然是小而精細的工具，應該參照《十誦律》中灌鼻的例子，歸入輕物。其餘的藥筒、藥函等器具也應隨之區分。第二類各種方劑本草既然是世俗的習慣，應該歸入重物。盡形藥中，未搗碎的歸入重物。如果已經搗碎和合成湯丸膏煎等不同配方的藥物，以及服用的殘餘部分，這確實不是所希望的，應該參照...

【English Translation】 English version

Cutting and Sewing Utensils: These refer to cutting boards, cutting knives, scissors, whetstones, and pestles for pounding cloth. Three Garment-Making Machines: These refer to weaving machines for fine silk (綾羅), brocade (錦綺), coarse silk (紬絹), coarse cloth (絕布), ropes, cords, and belts. Four Spinning and Weaving Utensils: These refer to spinning wheels, weaving baskets, warp frames, heddle frames, shuttle cars, and spools. Five are Silk Reeling Tools: These refer to silk reeling machines, light reels, and silkworm rearing trays.

The above five items, although the work they perform is light, involve numerous tasks that are difficult to manage. Moreover, the path is divided, and those who are not close and essential should all be included in heavy items. Within the second category, there are some slightly lighter items, such as cutting knives and scissors, which the Buddha allows to be kept, regardless of size. It can be judged according to the scriptures that those with a four-inch blade, regardless of whether the handle is made of iron, wood, horn, or bone, belong to light items. If, according to the measurement, the above knives are decorated with gold and jewels, although the size is small, they should be classified as heavy items due to the value of the jewels. The volume of whetstones is not explicitly stated in the Vinaya. If they are frequently used with knives, they should be classified as light items.

Two Articles of Personal Use: These refer to curved tables (曲機), knee supports (夾膝), leaning desks (憑案), small bags (懚囊), 'ruyi' scepters (如意), speech handles (語柄), and various dusters and spittoons.

The above items contain both superior and inferior qualities, and the facts are both profound and superficial. Judging that they are not tools for the path of the scriptures, they should be classified as heavy items. Personal boxes, cases, and clothing covers are the same.

Three Necessities for Treating Illness (with three examples): First, medical skills, acupuncture, and tools for treating diseases such as knives, horn mallets, and pestles. Second, various books on prescriptions, herbal medicine, 'Ming Tang' points, meridian flow, pulse diagnosis, and medicinal formulas. Third, the four medicines for treating specific illnesses; the remaining three medicines listed above should be classified as heavy items. Among the medicines to be kept for life, the correct judgment should be made as described later.

The above three items are essential for supporting oneself and are not always available; they are needed when one is ill. The first category, knives and iron for treatment and rescue, is permitted by the Vinaya. Since they are small and delicate tools, they should be classified as light items, similar to the nasal irrigation device mentioned in the 'Ten Recitations Vinaya' (十誦律). Other utensils such as medicine tubes and medicine boxes should be classified accordingly. The second category, various prescriptions and herbal medicines, are secular practices and should be classified as heavy items. Among the medicines to be kept for life, those that have not been pounded should be classified as heavy items. If they have been pounded and combined into decoctions, pills, pastes, or different medicinal formulas, as well as the remaining portions of the medicine that have been taken, this is indeed not desirable and should be referred to...

僧祇入輕分之。

四內外經籍(其例有五)初內法經部(謂凡所傳述為除心病。心雖兩通約相據緣唯在於內。故所救設者名為內法也。謂凡所述事莫不為遣心瑕也)初中土經部。謂中土多羅葉經。此方翻譯紙素六別(一者單翻。二重翻。三失譯。四雜錄。五疑經。六偽引)二此方集錄(謂佛法東流已來。道俗諸賢各通揚化。或造論錄。或造贊傳。皆非意指併入經收智論解也。如童壽實相僧祐法苑文宣王凈住子梁簡文法寶聯璧等也)三二方雜紀(謂二方道俗通經解論。各述意言解釋經義所有鈔疏等。或傳述兩土名德高僧聖蹟有無住持衰盛游履記傳等也)四擬寫經具(謂紙墨筆硯案機枕則治紙界具裝潢帙軸等也)五所盛經具(謂廚箱簏匱函案架閣巾袋帊幞等也)。

已上五件經籍格言。正是入道津途出要窮務。若不玩習通鑑始終。統其關鍵悟其趣入者。則舟車競載未登。終非濟器。教綱雖設不解虛喪明時。故常須讀尋閱其理義。可懷諸心首。無從重期。故毗尼母論云。經律先有付囑處即付彼人。若無付囑人隨能持者。即依教進修。非謂守護而已。故論云。佛法貴如說修行。不貴多讀多誦。今人多貪積。無心服㱃者則不當所委。須付德人。若殘有筆墨紙素等及所盛經器本無轉用者。依本處用隨經籍所在。必具供

【現代漢語翻譯】 現代漢語譯本：僧伽的物品應按輕重程度進行分配。

四、內外經籍（其例子有五種）： （一）內法經部（指所有傳述的內容都是爲了去除內心的煩惱。心雖然內外相通，但從現象和因緣的角度來看，主要在於內心。因此，所救助和設立的法門稱為內法。也就是說，所有講述的事情沒有不是爲了去除內心的瑕疵的。） （一）中土經部：指中土的貝葉經，以及在此地翻譯的紙質經書的六種類別（1. 單獨翻譯；2. 重複翻譯；3. 遺失譯本；4. 雜錄；5. 疑似經書；6. 偽造引用）。 （二）此方集錄（指佛法傳入東土以來，道俗各界的賢士大德各自弘揚佛法，或者撰寫論著，或者創作讚歌傳記，這些並非佛經原文的內容都被收入經藏之中，如童壽（鳩摩羅什的別稱），實相（僧），僧祐（人名），法苑（《法苑珠林》），文宣王（孔子），凈住子（人名），梁簡文（帝），法寶聯璧等）。 （三）二方雜紀（指中印兩地的僧人和居士，通曉經論，各自闡述自己的理解和解釋經義的著作，以及各種鈔疏等。或者傳述兩地名德高僧的聖蹟，以及寺院的興衰和遊歷傳記等）。 （四）擬寫經具（指紙、墨、筆、硯、書案、枕頭、界尺、裝裱工具、書軸等）。 （五）所盛經具（指經廚、箱子、書篋、書函、書案、書架、經巾、書袋、包袱等）。

以上五種經籍格言，正是進入佛道的途徑和最重要的事務。如果不認真研習，通曉始終，掌握其中的關鍵，領悟其中的趣味，那麼即使舟車滿載，最終也無法到達彼岸。即使設立了教綱，不理解也會白白浪費時間。因此，常常需要閱讀和探尋其中的理義，可以銘記於心。否則，很難再次遇到這樣的機會。所以，《毗尼母論》說：『經律如果事先有囑託之處，就交給那個人。如果沒有囑託的人，就交給能夠持守的人。』即依據教法進修，不是僅僅守護而已。所以論中說：『佛法貴在如說修行，不在於多讀多誦。』現在的人大多貪圖積累，沒有用心服用，那麼就不應當委託給他。必須交給有德行的人。如果剩餘有筆墨紙張等，以及盛經的器具，原本沒有其他用途的，就按照原來的用途使用，隨著經籍所在的地方，必須具備供養。

【English Translation】 English version: Saṃgha (community of monks) items should be distributed according to their weight.

  1. Internal and External Scriptures (with five examples): (1) Internal Dharma Scriptures (referring to all transmitted content aimed at removing mental afflictions. Although the mind connects internally and externally, from the perspective of phenomena and conditions, it primarily resides within. Therefore, the Dharma methods established for salvation are called Internal Dharma. That is, all matters discussed are intended to eliminate mental flaws.) (1) Scriptures of the Central Lands: referring to the palm-leaf scriptures of the Central Lands (China), and the six categories of paper-based scriptures translated in this region (1. Single translation; 2. Repeated translation; 3. Lost translation; 4. Miscellaneous records; 5. Suspected scriptures; 6. False citations). (2) Collected Records of This Region (referring to the fact that since the transmission of Buddhism to the East, virtuous scholars and monks have propagated the Dharma, writing treatises or composing hymns and biographies. These contents, which are not the original Buddhist scriptures, are included in the canon, such as those by Kumārajīva (another name for Tong Shou), Shixiang (a monk), Sengyou (a person's name), Fayuan (《Fayuan Zhulin》), Emperor Wenxuan (Confucius), Jingzhuzi (a person's name), Emperor Jianwen of Liang, and Fabaolianbi). (3) Miscellaneous Records of the Two Regions (referring to the writings of monks and laypeople from both India and China who understand the scriptures and treatises, each expounding their own understanding and interpretation of the scriptures, as well as various commentaries and annotations. Or transmitting the sacred sites of famous virtuous monks from both regions, as well as records of the rise and fall of monasteries and their travels). (4) Implements for Copying Scriptures (referring to paper, ink, brushes, inkstones, desks, pillows, rulers, mounting tools, scripture rollers, etc.). (5) Containers for Storing Scriptures (referring to scripture cabinets, boxes, scripture chests, scripture cases, desks, bookshelves, scripture cloths, scripture bags, wrappers, etc.).

The above five types of scriptural maxims are precisely the path to entering the Buddhist path and the most important matters. If one does not diligently study and understand them from beginning to end, grasp the key points, and comprehend the interest in them, then even if the boats and carts are fully loaded, one will ultimately not reach the other shore. Even if the teachings are established, not understanding them will be a waste of time. Therefore, one must often read and explore the principles within, which can be remembered in the heart. Otherwise, it will be difficult to encounter such an opportunity again. Therefore, the 《Vinaya-matrika》 says: 'If the scriptures and precepts have a designated person to entrust them to, then entrust them to that person. If there is no designated person, then entrust them to the person who can uphold them.' That is, cultivate according to the teachings, not just protect them. Therefore, the treatise says: 'Buddhism values practicing according to the teachings, not just reading and reciting a lot.' Most people today are greedy for accumulation, without the intention of using them, then they should not be entrusted with them. They must be entrusted to virtuous people. If there are leftover pens, ink, paper, etc., and the containers for storing the scriptures, which originally have no other use, then use them according to their original purpose, and wherever the scriptures are located, they must be provided for.

獻。非定屬者隨事輕重分入二僧。或多積紙墨但擬治生。本非經用宜從重攝。

二外俗書紀(謂凡有紀傳。皆存外有。上則順天奉地。匡國化民。中則孝事父母。立身行道。下則營衛六府。五行備附。據事以求莫非身計。縱閑放林澤無非養生。故名外書)初謂九流史籍(九流者。一道二儒三名四法五墨六縱橫七陰陽八農流九雜流)即六經緯候諸子史傳雜說文紀等。二謂三古字書(謂三蒼古文篆籀隸皆真草諸跡等也)三所盛書器(即上內經所列者。並余紙筆墨硯等)。

已前三件並斷重收。雖開暫學為遮俗美。終非久玩。故舍入僧。紙墨有餘乃兼道務。而本意附俗不同前條。並從重例。經律正制者。以莊嚴丈頌樂世法故。

三數算眾具(其例有二)一現有數具(謂目翳懸測商度方衡籌算等也)二雜珠數法(謂水精琉璃雜色珠等。或用竹木泥土瓷石木梡薏苢等珠)。

已前二件算數所須。雖體並重物而堪隨道務。律中猶不解事數。誦戒忘誤開畜運算元等。至如木梡珠貫雜色偽寶所成之珍。準用僧祇一切寶物入重則文含真偽。今隨事緣求在機正要者。勿過數法投接下根牽課修業也。可準多論。似寶偽寶雜色珠開為百一物者。得如法用。宜斷輕收。余木竹等例此分也。

五諸雜樂具(其例有四)

初謂八音之樂(一金樂。謂鐘鈴等。二石樂。謂磬等。三絲樂。謂琴瑟等。四竹樂。謂笙笛等。五匏樂。謂箜篌等。六土樂。即塤等。七革樂。謂鼓等。八木樂。即上音柷𣣄者也)二所用戲具(謂傀儡戲面竽橈影舞師子白馬俳優傳述眾像變現之像也)三服飾之具(謂花冠帕索裙帔袍欞纏束雜彩眾寶綺錯之屬也)四雜劇戲具(謂[廿/補]博棋奕投壺牽道六甲行成。並所須骰子馬局之屬)。

已上四件並是蕩逸之具。正乖念慧之本宜從重收。然僧非貯畜之家。執捉非無過咎。宜準論出賣得錢。還入僧中隨常住雜用。

六雜莊飾具(其例有二)初謂采畫之具(謂俗中畫樣丹青朱綠雜色。及絣繩直尺專具規矩所須之物也)后好玩眾具(謂屏風障子山水人物遊仙古賢傳紀書隸。及雜書異畫之具也)。

已前兩件亦同上儀。但可浮情所欣。終非筌要。宜擁入常住具飾僧堂。

七寶璧諸貨(其例有四)初是重寶(謂金銀真珠摩尼珊瑚車渠馬瑙此之七寶也。及諸玉璧也)二是輕寶(謂鍮石銅鐵鉛錫白镴。並諸偽珠)三是錢寶(謂金銀銅鐵錢。乃至皮作等八種上有文像者)四所餘殘物(謂爐冶所須。並𨥥樸镕寫等具)。

已前四件並是正重。嚴禁俗財。初及三四義非自畜。容有助道說付白衣。身亡入重

【現代漢語翻譯】 現代漢語譯本 一、最初所說的八音之樂（1. 金樂，指鐘、鈴等；2. 石樂，指磬等；3. 絲樂，指琴、瑟等；4. 竹樂，指笙、笛等；5. 匏樂，指箜篌等；6. 土樂，即塤等；7. 革樂，指鼓等；8. 木樂，即上音柷、𣣄等）。 二、所用的戲具（指傀儡戲、面具、竽、橈、影舞、獅子、白馬、俳優、傳述眾像變現的形象等）。 三、服飾之具（指花冠、帕索、裙、帔、袍、欞、纏束雜彩眾寶綺錯之類）。 四、雜劇戲具（指[廿/補]博、棋奕、投壺、牽道、六甲行成，以及所需的骰子、馬局等）。

以上四件都是放蕩逸樂之物，與念慧的根本宗旨相悖，應該從重處理收繳。然而僧人並非貯藏之家，執持把玩並非沒有過錯。應該按照規定出售所得錢財，歸入僧團中作為日常開銷使用。

五、雜莊裝飾具（其例有兩種）： 最初是指采畫之具（指世俗的畫樣、丹青、硃紅、綠色等雜色，以及絣繩、直尺等專門用於規矩的物品）。 後來是指好玩的各種器具（指屏風、障子、山水人物、遊仙、古賢傳記、書法隸書，以及各種書籍和奇異的畫作）。

以上兩件也和前面的處理方式一樣。但這些只是浮華之情所喜愛的，終究不是重要的東西。應該納入常住，用來裝飾僧堂。

六、寶璧及各種貨物（其例有四種）： 一是重寶（指金、銀、珍珠、摩尼（Mani，如意寶珠）、珊瑚、車渠（一種海貝）、瑪瑙這七寶，以及各種玉璧）。 二是輕寶（指鍮石（一種似金的合金）、銅、鐵、鉛、錫、白镴（白錫），以及各種假珠）。 三是錢寶（指金、銀、銅、鐵錢，乃至用皮革製作等八種上面有文字或影象的錢幣）。 四是剩餘的殘物（指爐冶所需的物品，以及𨥥樸（礦石）和熔鍊等工具）。

以上四件都是非常重要的，要嚴格禁止作為世俗的財產。最初和第三、第四項如果不是自己蓄積的，可以用來幫助修道，可以交給在家居士。僧人去世后，這些財物要歸入僧團。

【English Translation】 English version 1. Initially mentioned, the music of the eight tones (1. Metal music, referring to bells, etc.; 2. Stone music, referring to chimes, etc.; 3. Silk music, referring to zithers, etc.; 4. Bamboo music, referring to sheng (笙, a type of mouth organ), flutes, etc.; 5. Gourd music, referring to konghou (箜篌, a type of harp), etc.; 6. Earth music, namely xun (塤, an ocarina), etc.; 7. Leather music, referring to drums, etc.; 8. Wood music, namely the zhu (柷, a percussion instrument) and yu (𣣄, another percussion instrument) used in upper-class music). 2. The theatrical props used (referring to puppet shows, masks, yu (竽, a reed instrument), rao (橈, oars), shadow dances, lions, white horses, actors, and images depicting transformations of various figures). 3. Items of clothing and adornment (referring to flower crowns, headscarves, skirts, robes, linings, wrappings of various colors, assorted jewels, and intricately patterned fabrics). 4. Miscellaneous theatrical props (referring to [廿/補]bo (a type of board game), chess, touhu (投壺, a pot-throwing game), qiandao (牽道, a game involving pulling ropes), liujia xingcheng (六甲行成, a divination method), and the necessary dice and game boards).

The above four items are all instruments of dissipation and pleasure, contrary to the fundamental purpose of mindfulness and wisdom. They should be confiscated with due severity. However, monks are not meant to be hoarders, and possessing and playing with these items is not without fault. They should be sold according to the rules, and the money obtained should be used for the daily expenses of the Sangha (僧伽, monastic community).

  1. Miscellaneous decorative items (there are two types): Initially, it refers to painting and drawing tools (referring to secular painting patterns, cinnabar, green and other miscellaneous colors, as well as measuring ropes, rulers, and other necessary tools for drawing and geometry). Later, it refers to various enjoyable items (referring to screens, folding screens, landscape paintings, figures, immortals, biographies of ancient sages, calligraphy, and various books and unusual paintings).

The above two items should be treated in the same way as the previous ones. However, these are merely things that please superficial emotions and are ultimately not essential. They should be incorporated into the Sangha's property to decorate the monastic halls.

  1. Precious jades and various goods (there are four types): First, precious treasures (referring to gold, silver, pearls, mani (摩尼, wish-fulfilling jewels), coral, tridacna (車渠, a type of giant clam), agate, these seven treasures, and various jade ornaments). Second, lesser treasures (referring to brass, copper, iron, lead, tin, pewter, and various imitation pearls). Third, monetary treasures (referring to gold, silver, copper, iron coins, and even eight types of coins made of leather, etc., with inscriptions or images on them). Fourth, remaining scraps (referring to items needed for smelting, as well as ores and tools for smelting and casting).

The above four items are all very important and should be strictly prohibited as secular property. If the first and third/fourth items are not self-accumulated, they can be used to assist in the practice of the Dharma and can be given to lay practitioners. After the death of a monk, these properties should be incorporated into the Sangha's property.

。故在常住。二是輕寶。隨緣三途。若是本體塊假銅鍮。人來以施不擬形用。則隨本重說付凈主。若是百一碗缽衣鉤之徒律開受用。故在輕限。銅假擬用例此可分。故僧祇中。一切錢金銀真珠琉璃珂貝珊瑚車渠馬腦玉石入重。若已成器物入百一物數者入輕。此非正寶也。故僧祇云。錢金銀不得觸。若余輕寶得觸。不得著。得作百一物用。如論所明。不須說凈。準此作諸器具理非重收。四分律中。但明錢金銀三。餘者不論。明知通在輕限。錫镴之屬文雖不列。律令用以補缽非重物。隨缽入輕不疑。今有擅行律教。依論分金及錢金床等物。此非統明成教。隨文即用。與己貪惑相符。不唯教文明昧。聖有四依四大墨印。宜須憑準。生死無暇。聞聲即斷。便同道聽今為重疏分金。緣敘此文出於摩得勒伽論也。此迦葉遺部本律。不至於此非其所機。言分金床者。初有比丘。從天生。此人中資具非其所安。情亂不安。常思天中所有眾具。佛令阿難依須給之。一夕處中便登無學。由此曲開。非通今部。分別功德論中具述此事。故持世佛藏諸經。佛令弟子修道。為懷眾具有闕不能會道者。並權開之。必不修道。樂世法者。水不許服。地不許行。諸大鬼神遮前掃后。斯豈人語。大聖正言。分金之徒並妄行不了之教。順本貪貯。便乖清信之

【現代漢語翻譯】 現代漢語譯本：因此，這些物品屬於常住物。第二類是輕寶，可以隨意用於三途（地獄、餓鬼、畜生）。如果是本體為塊狀的假銅或鍮石（一種金屬），有人拿來佈施，但不打算製作成器物，那麼就按照其本身的重量交給凈人（負責處理僧團財務的人）。如果是碗、缽、衣鉤等屬於百一物（僧團允許使用的少量物品）之列，按照戒律可以受用，因此屬於輕限。用銅製作的假器物，可以參照這個例子來區分。所以在《僧祇律》中，一切錢、金、銀、真珠、琉璃、珂貝、珊瑚、車渠、瑪瑙、玉石都屬於重物。如果已經制成器物，並且屬於百一物之列，則屬於輕物。因為這些不是真正的寶物。所以《僧祇律》說，錢、金、銀不得觸控，其餘輕寶可以觸控，但不得穿戴，可以製作成百一物使用。正如論中所說，不需要說凈（一種儀式）。按照這個原則，製作成各種器具，理應不屬於重物。在《四分律》中，只說明瞭錢、金、銀三種，其餘的沒有論述，很明顯其餘的都屬於輕限。錫、镴（錫鉛合金）之類的物品，經文中雖然沒有列出，但按照戒律可以用來修補缽，不是重物，應該隨缽歸入輕物，這沒有疑問。現在有人擅自施行律教，依據論典來區分金以及金床等物，這不是通盤明瞭的教義。隨文生義，與自己的貪慾迷惑相符。不僅對教義的理解昏昧，聖人有四依（依法不依人，依義不依語，依智不依識，依了義不依不了義），四大墨印（諸行無常，諸法無我，涅槃寂靜，一切皆苦），應該有所憑據。生死無暇，聽到聲音就妄下判斷，就如同道聽途說。現在爲了重新疏理分金的問題，緣起于敘述此文出自《摩得勒伽論》。這是迦葉遺部的根本律，不適用於此，不是他們所應接受的。說到分金床這件事，最初有比丘，從天上降生，人間的資具讓他感到不安，心神不定，常常思念天上的各種器具。佛陀讓阿難按照他的需求供給。一個晚上，這位比丘便證得了無學果位（阿羅漢）。因此特別開許，不是普遍適用於現在的僧團。在《分別功德論》中詳細敘述了這件事。所以《持世佛藏》等經典中，佛陀讓弟子修道，因為擔心有人因為缺乏資具而不能證悟，所以權宜開許。如果必定不修道，而喜歡世俗的法，水也不允許喝，地也不允許走，諸大鬼神會在前面遮擋，在後面掃除。這難道是人說的話嗎？這是大聖的正確言論。分金之類的事情，都是妄行不了義的教導，順應本來的貪慾貯藏，就違背了清凈的信仰。

【English Translation】 English version: Therefore, these items belong to the permanent property (of the Sangha). The second category is 'light treasures,' which can be freely used for the three paths (hell, hungry ghosts, animals). If the substance is a lump of fake copper or tutenag (a metal alloy), and someone offers it without intending it to be made into an object, then it should be handed over to the 'clean person' (the one responsible for managing the Sangha's finances) according to its weight. If it is something like bowls, alms bowls, or clothing hooks, which are among the 'hundred and one items' (minor items allowed for use by the Sangha), then according to the Vinaya (monastic rules), they can be used and thus fall under the 'light limit.' Fake copper objects intended for use can be distinguished in this way. Therefore, in the Sanghika Vinaya, all money, gold, silver, pearls, lapis lazuli, cowrie shells, coral, agate, carnelian, jade, and precious stones are considered 'heavy' items. If they have already been made into objects and fall under the category of 'hundred and one items,' then they are considered 'light' items because they are not true treasures. Therefore, the Sanghika Vinaya says that money, gold, and silver should not be touched, but other 'light treasures' can be touched but not worn, and can be used to make 'hundred and one items.' As explained in the treatises, there is no need for shuo jing (a purification ritual). According to this principle, making various utensils should not be considered 'heavy' property. In the Four-Part Vinaya, only money, gold, and silver are mentioned; the rest are not discussed, clearly indicating that the rest fall under the 'light limit.' Although items like tin and pewter are not listed in the text, according to the Vinaya, they can be used to repair alms bowls and are not 'heavy' items; they should be included with the alms bowl as 'light' property without doubt. Now, some people are arbitrarily enforcing the Vinaya, distinguishing gold and gold beds based on the treatises. This is not a comprehensive and clear teaching. They interpret the text literally, aligning it with their own greed and delusion. Not only is their understanding of the teachings obscure, but the saints have the Four Reliances (relying on the Dharma, not the person; relying on the meaning, not the words; relying on wisdom, not consciousness; relying on the definitive meaning, not the provisional meaning) and the Four Great Seals (all conditioned things are impermanent, all phenomena are without self, nirvana is peace, all is suffering), which should be relied upon. There is no time in the cycle of birth and death, and making judgments based on hearsay is like listening to rumors on the road. Now, to re-explain the issue of dividing gold, the reason for this is that this passage comes from the Matrika treatise. This is the fundamental Vinaya of the Kashyapa school, which is not applicable here and is not what they should accept. Regarding the matter of dividing gold beds, initially there was a bhikshu (monk) who was born from the heavens. He felt uneasy with the possessions of the human world and was constantly thinking about the various objects in the heavens. The Buddha instructed Ananda to provide for his needs. One night, this bhikshu attained the state of arhat (one who has transcended learning). Therefore, this was a special exception and is not universally applicable to the current Sangha. The Distinguishing Merits Treatise describes this matter in detail. Therefore, in the Holding-to-the-World Buddha Treasury and other sutras, the Buddha instructed his disciples to cultivate the path because he was concerned that some might not be able to attain enlightenment due to a lack of resources, so he made a provisional exception. If they are certain not to cultivate the path and instead enjoy worldly things, they are not allowed to drink water or walk on the ground, and the great spirits will block them in front and sweep them away from behind. Are these the words of humans? These are the correct words of the Great Sage. Matters like dividing gold are all misguided and incomplete teachings, conforming to inherent greed and hoarding, which goes against pure faith.

徒。焉有出俗高僧。正制不行。情存財事未足算也。大般涅槃窮終之極教也。一部之文十明八不凈物。佛說魔說用此分途。故文云。若有人言佛開比丘畜于金寶八種不凈毒蛇物者。是為魔說。非我弟子。反此上言是名佛說。乃至文云。祇桓比丘分金之事佛亦正斷。分河飲水。乃至四分律中。迦旃延不受王之寶施。因此如來制大小持戒犍度。我之弟子不同諸外道沙門受畜金寶等。叉如來滅后二百年。毗舍離國跋阇比丘擅行十事。說戒之日唱言分金時。耶舍比丘集閻浮提七百人。重更明斷不許分也。佛在祇桓一制也。滅后毗舍二制也。今或有之三犯也。分金犯于墮罪。死入火中二十一億四十千歲。耳此小罪也。不信未來火燒。現在亙火在身。必信苦而欲去也。今有犯於四禁。經律同曰斷頭。犯者安然不畏。而作人師法主。不信一犯九百二十一億六十千歲生報在無間中。況此分金。不足怪也。學教之士並所共非。豈意。於今弊風重舉。金為鄙俗之所重也。聞名即欣管寧之徒矣。若草芥流俗尚爾。況出道乎。縱有分者恒河長沒之人。不足怪也。但訶煩惱。人不足論。至如一化之制戒並絕俗前。唯有四戒。對俗重製。一淫。二酒。三寶。四邪命也。淫為生死之本。三聖絕其根源。酒為昏醉之藥。四逆由之得遂。寶為起貪之緣。諸

惑因之繁苠。邪命害我之因。惡道為之開坦。涅槃諸律備明顯之。何不披讀聖典。而行曲廢之教。故文云。日月不明凈者。由煙雲塵霧所翳。我法不凈者。由於比丘行四事也。若有弟子。以我為師。而行前四者。我非其師。彼非我之弟子。由不信我之法律故也。此之所說四分十誦現律論等咸有誠文。何得依此律受戒而用彼部分金。舍制而取開。未識機教之通塞。而與貪癡之相會不足統觀極教之明禁。可不誡慎也之哉。生則塵汗迷徒。死則自當苦楚。信一時之重欲為萬劫之兇愚。深可悲矣。

八諸雜重物(皆其例有八。謂一切石。一切水精。一切瓦。一切貝。一切齒。一切角。一切銅。一切色土。義加俗中諸漆器食具)。

初如十誦一切石物不應分。除水瓶水甕蓋水物刮汗箅灌鼻筒尉斗香爐缽鉤禪鎮金瓶二斗已下應分。余石物不應分(如齏臼藥碓臼及以杵具量雖未滿則非輕限。余並例知)義加俗入器物。如盤梡匙箸之屬。併入重收。廣如下出。

已前一段石物準上以斷。律有通塞。四分無文。義須正準。其供養香爐之具。或是花香別類。或鐵石銅鍮成者。若常擬佛前供養。不問金銀裝飾有無。並隨本處用之。若本心不定。擬後轉易。自資者隨前件。斷入輕。必有金銀鎣飾者入重。若本懷供養。則三寶

【現代漢語翻譯】 現代漢語譯本：迷惑于煩瑣的因果關係，邪命（以不正當的手段謀生）是導致墮落的原因。惡道因此而暢通無阻，而涅槃的種種戒律卻被明顯地忽略。為什麼不去研讀聖典，反而奉行那些曲解和廢棄正法的教義呢？所以經文上說：『日月之所以不明亮清凈，是因為被煙雲塵霧所遮蔽。我的佛法之所以不清凈，是因為比丘們行持四種不如法的事情。』如果有弟子，以我為師，卻行持前面所說的四種行為，我就不是他的老師，他也不是我的弟子，因為他不相信我的法律。』這些話在《四分律》、《十誦律》、《現律論》等經典中都有明確的記載。怎麼能依據這些律典受戒，卻採用其他部分的規定，捨棄制止的行為而採取開許的行為呢？不瞭解機教（適應根機的教法）的通達與阻塞，卻與貪婪和愚癡相結合，不能全面地看待佛教最明確的禁令，難道不應該警惕嗎？活著的時候，被塵世的煩惱迷惑，死後則要獨自承受痛苦。爲了暫時的慾望而相信萬劫的兇險和愚昧，真是太可悲了。

八、各種雜類重物（都按照這個例子有八種。即一切石頭、一切水晶、一切瓦片、一切貝殼、一切牙齒、一切角、一切銅、一切有顏色的土。根據意義可以加入世俗中的各種漆器和食具）。

首先，如《十誦律》所說，一切石製品都不應該分，除了水瓶、水甕蓋、盛水器物、刮汗板、灌鼻筒、熨斗、香爐、缽鉤、禪鎮、兩個斗以下的金瓶可以分。其餘的石製品都不應該分（如石磨、藥碾子以及杵等工具，即使體積未滿，也不是輕物。其餘的可以依此類推）。根據意義可以加入世俗中盛放器物的器具，如盤子、碗、勺子、筷子等，都歸入重物收取。詳細情況如下所述。

前面一段關於石製品的規定，參照以上標準判斷。律典有通達和阻塞之分，《四分律》沒有相關條文，因此需要正確地衡量。至於供養香爐的器具，無論是花香等其他類別，還是鐵、石、銅、鍮（黃銅）製成的，如果經常用於佛前供養，不論是否有金銀裝飾，都按照原來的地方使用。如果本心不定，打算以後轉賣，自己使用，則按照前面的規定，判斷為輕物。如果一定有金銀裝飾，則歸入重物。如果本來就打算供養三寶

【English Translation】 English version: Deluded by the complexity of causality, wrong livelihood (gaining a living through improper means) is the cause of downfall. The evil paths are thus made easy, while the various precepts of Nirvana are clearly neglected. Why not study the sacred texts, but instead practice doctrines that distort and abandon the true Dharma? Therefore, the scriptures say: 'The sun and moon are not bright and clear because they are obscured by smoke, clouds, dust, and fog. My Dharma is not pure because the Bhikshus practice four unwholesome things.' If there are disciples who take me as their teacher, but practice the four things mentioned above, I am not their teacher, and they are not my disciples, because they do not believe in my laws.' These words are clearly recorded in the Sarvastivada Vinaya, Dasabhumi Sutra, Vinaya-matrka and other scriptures. How can one receive precepts based on these Vinayas, but adopt the regulations of other parts, abandoning the prohibitive behaviors and adopting the permissive ones? Not understanding the accessibility and obstruction of upaya (skillful means) teachings, but combining with greed and ignorance, failing to comprehensively view the clear prohibitions of Buddhism, shouldn't one be cautious? Living, one is deluded by worldly afflictions; dying, one must endure suffering alone. Believing in the dangers and ignorance of countless eons for the sake of temporary desires is truly lamentable.

  1. Various miscellaneous heavy items (all have eight examples according to this rule, namely all stones, all crystals, all tiles, all shells, all teeth, all horns, all copper, all colored earth. According to the meaning, various lacquerware and eating utensils in secular life can be added).

Firstly, as stated in the Dasabhumi Sutra, all stone objects should not be divided, except for water bottles, water urn lids, water containers, sweat scrapers, nasal irrigation tubes, irons, incense burners, bowl hooks, meditation weights, and gold bottles under two dou (a unit of measurement). The remaining stone objects should not be divided (such as stone mills, medicine mortars, and pestles, even if the volume is not full, they are not light items. The rest can be inferred accordingly). According to the meaning, utensils for holding objects in secular life, such as plates, bowls, spoons, chopsticks, etc., are all included in heavy items for collection. The details are as follows.

The previous section on stone objects should be judged according to the above standards. The Vinaya has accessibility and obstruction, and the Caturvargika Vinaya does not have relevant articles, so it needs to be measured correctly. As for the utensils for offering incense burners, whether they are flowers, incense, or other categories, or made of iron, stone, copper, or tousu (brass), if they are often used for offerings in front of the Buddha, regardless of whether there are gold and silver decorations, they should be used in their original place. If the original intention is uncertain and it is intended to resell them later for personal use, then according to the previous regulations, it is judged as a light item. If there are definitely gold and silver decorations, it is classified as a heavy item. If it was originally intended to offer to the Three Jewels

通含則隨能受用者用。本主出物造供養。不許自資。故入三寶。若入輕分便成盜業。可不慎耶。故僧祇中。錢金銀者不得捉畜。若真珠琉璃珂貝珊瑚頗梨車渠馬腦者得觸。不得著用。明知作百一物。得受用之。上云不得著者。謂同衣也。如供養之具。得加飾瑩。縱律中寶裝飾具。亦例余輕寶者。皆謂雜廁填內加以金銀故耳。縱論中隨能供養者與之。謂定別屬佛法故耳。必有寶裝。可如經論供養所判不入重收。其餘香爐供具不定屬者。即如律正斷分之。其有火匙巾袋案匣奩具。並隨香爐輕重所在。必巾含綺繡。隨本入輕。以事在奉養。不同針缽之袋也。若案匣重大非量所開。或常不隨行。或金飾寶鈿者。別抽入重(謂不隨輕香爐也)。

二一切水精物不應分。除釜瓶熏缽鉤香爐熨斗。余如上說。

三一切瓦物不應分。除釜瓶二斗已下應分。水瓫蓋水物缽小缽半缽鍵𨩲刀箅刮汗箅灌鼻筒熨斗香爐禪鎮。除爾所物。餘一切瓦物不應分。

已前瓦物中。律文斷自二別。佛開畜二釜二瓶四蓋四杓。準斗量而定重輕。其澡豆器。或以銅鍮絞纻木皮軱瓠作者。既常所洗濯缽具要資。準量入輕。若重大難持。及輕小隨處者入重。雖開釜瓶止是供給要務。或有含俗諸器。未足在輕。

四一切貝物不應分。除刀箅

刮汗箅灌鼻筒熨斗香爐禪鎮熏缽鉤。宬眼藥函七缽支應分。余不應分。

五一切齒物亦爾。齒謂牙等器物。

六一切銅物二斗已下應分。如上鉗鑷截爪刀子裁衣刀戶牌曲戶鉤等亦爾。

已前銅器總明斗量。余雖不出例準開之。即鍮鐵鉛錫白镴等是也。又當律開分剃刀。此由資用要器。則隨有礪石袋匣相從入輕。余有刀子錐針等。文雖不列而十誦有之。正斷入輕。如楞伽經中。開畜四寸刃刀頭如月形。為割截袈裟故。毗尼母中亦開畜刀子六枚。各有所為。此則可準例也。不問頭刃方尖柄之大小數之多少。通斷輕收。過量者重攝。已外非法者。雖小細物而入重中(謂摘甲剃眉略毛。刀等之類也)。

七一切角物不應分。除半斗已下應分。除桿衣鉤壁上鉤刮汗箅灌鼻筒禪鎮藥函匕缽支。如是一切可分。余不應分。

八一切赭土不應分。一切染色。若煮未煮不應分。余有一切染色紫草黃檗梔子乾陀等。

已前諸事八種不同。十誦約體而斷。故有分不分別。今畜積之物同異者多。不必如律。可比其大小像貌。商度輕重二儀(如缽支入輕缽床應重。熏缽鉤入輕熏缽籠入重。如此類例。隨務深思也)義加漆器俗物。謂俗中盤碗盞合須缽。食具匙箸食憚無問大小多少。併入重收。以全是俗有非道

【現代漢語翻譯】 現代漢語譯本 刮汗箅（用於刮汗的工具）灌鼻筒（用於灌鼻的筒狀工具）熨斗香爐禪鎮（禪修時使用的鎮紙）熏缽鉤（用於懸掛熏缽的鉤子）。宬（存放物品的容器）眼藥函（存放眼藥的盒子）七缽支應分。余不應分。

五、一切齒物亦是如此。齒，指的是牙等器物。

六、一切銅物二斗以下應分。如鉗子、鑷子、截爪刀子、裁衣刀、戶牌、曲戶鉤等也是如此。

以上銅器總的來說是按照斗來衡量。其餘雖然沒有明確列出，也可以參照這個例子來處理。也就是鍮（一種合金）、鐵、鉛、錫、白镴（一種錫鉛合金）等。另外，根據律典，剃刀是可以分的，這是因為它是必要的用具。那麼，隨剃刀附帶的磨刀石、袋子、匣子等也應歸入輕物。其餘的刀子、錐子、針等，雖然經文中沒有列出，但在《十誦律》中有記載，應斷定為輕物。如《楞伽經》中，允許持有四寸長的刃刀，刀頭呈月牙形，用於割截袈裟。在《毗尼母經》中也允許持有六枚刀子，各有用途。這些都可以作為參照的例子。不論刀頭是方的、尖的，刀柄的大小，數量的多少，都一概算作輕物。超過限量的，則算作重物。此外，非法的物品，即使很小很細，也應歸入重物（如摘甲刀、剃眉刀、略毛刀等）。

七、一切角製品不應分。除非是半斗以下的可以分。刮汗箅（用於刮汗的工具）灌鼻筒（用於灌鼻的筒狀工具）禪鎮（禪修時使用的鎮紙）藥函（存放藥品的盒子）匕（勺子）缽支（支撐缽的支架），這些都可以分。其餘的不應分。

八、一切赭土不應分。一切染色物，無論是煮過的還是未煮過的，都不應分。其餘的一切染色物，如紫草、黃檗、梔子、乾陀等。

以上所說的八種情況各不相同。《十誦律》是根據物體本身的性質來判斷，所以有可分和不可分之分。現在僧人畜積的物品種類繁多，同與不同之處也很多，不必完全按照律典來。可以比較它們的大小、形狀，衡量輕重。要仔細斟酌輕重二儀（如缽支（支撐缽的支架）算作輕物，缽床應算作重物；熏缽鉤（用於懸掛熏缽的鉤子）算作輕物，熏缽籠算作重物。諸如此類的例子，要根據具體情況深入思考）。此外，還要加上漆器和俗物。這裡所說的俗物，指的是世俗使用的盤子、碗、盞、合須缽（一種缽），以及餐具如匙子、筷子、食憚（餐巾），無論大小多少，都應算作重物，因為這些完全是世俗之物，並非僧侶所用。

【English Translation】 English version Sweat scraper, nasal irrigator, iron, incense burner, meditation weight, incense burner hook. Storage container, eye medicine box, seven bowl supports should be divided. The rest should not be divided.

  1. All tooth-related items are also the same. 'Tooth' refers to items like teeth.

  2. All copper items under two 'dou' (a unit of volume) should be divided. Such as pliers, tweezers, nail clippers, tailoring knives, doorplates, curved door hooks, etc., are also the same.

The above copper items are generally measured by 'dou'. Other items, although not explicitly listed, can be handled according to this example. That is, '鍮' (an alloy), iron, lead, tin, '白镴' (a tin-lead alloy), etc. In addition, according to the Vinaya, razors can be divided because they are necessary tools. Then, the whetstone, bag, and box that come with the razor should also be classified as light items. Other knives, awls, needles, etc., although not listed in the scriptures, are recorded in the 'Ten Recitations Vinaya' and should be judged as light items. As in the 'Lankavatara Sutra', it is permissible to possess a four-inch blade with a crescent-shaped head for cutting the kasaya. In the 'Vinaya-matrika', it is also permissible to possess six knives, each with its own purpose. These can be used as examples. Regardless of whether the blade is square or pointed, the size of the handle, or the number, they are all counted as light items. Those exceeding the limit are counted as heavy items. In addition, illegal items, even if they are small and fine, should be classified as heavy items (such as nail clippers, eyebrow razors, hair trimmers, etc.).

  1. All horn items should not be divided, unless they are less than half a 'dou'. Sweat scraper, nasal irrigator, meditation weight, medicine box, spoon, bowl support, these can be divided. The rest should not be divided.

  2. All red clay should not be divided. All dyed items, whether boiled or unboiled, should not be divided. All other dyed items, such as gromwell, cork tree, gardenia, gandha, etc.

The above eight situations are different. The 'Ten Recitations Vinaya' judges according to the nature of the object itself, so there is a distinction between divisible and indivisible. Now, there are many kinds of items accumulated by monks, and there are many similarities and differences. It is not necessary to follow the Vinaya completely. You can compare their size and shape, and measure their weight. Careful consideration should be given to the two aspects of lightness and heaviness (for example, bowl support is considered a light item, and a bowl stand should be considered a heavy item; an incense burner hook is considered a light item, and an incense burner cage is considered a heavy item. Such examples should be carefully considered according to the specific situation). In addition, lacquerware and secular items should be added. The secular items mentioned here refer to plates, bowls, cups, and '合須缽' (a type of bowl) used by laypeople, as well as tableware such as spoons, chopsticks, and napkins, regardless of size or quantity, should be counted as heavy items, because these are completely secular items and not used by monks.

所用。事同俗衣。極制不畜。出家衣缽令異俗儀。今若許分。俗心不拔。故令入重。永斷世流。

第七多有繩床木床臥褥坐褥。律斷入重。余類如別。謂床橙案機榻苫薦席茵枕蓐等。隨以竹木毛綿雜物作成者。

已上準斷入重。言二褥者。隨其大小多少。皆謂內治氈為骨。綿[打-丁+親]于外通以布帛縵之。若但一邊氈布者入輕。乃至坐蓐機束及㲲物相屬者。通入重也。其高座一色。本擬說法誦經。無問高下大小。可屬法家受用。

第八多有伊梨延陀耄羅耄耄羅。此前三件並是律文俱斷在重。佛法東度爰至於今。講解持律判輕重者。咸言。上三大小帳行步障耳。初則伊梨延陀可非障。次則耄耄諸羅。豈非大小帳也。帳似於帽。故云耄羅。用此當司。一何可笑。聞聲即判。曾未討其字源。隨語便翻。即音定其體物。此則勇於取類。拙於事實。且伊梨延陀名為鹿也。經中所謂。如來𨄔相如伊梨延陀鹿王之𨄔。斯則多畜生鹿之皮也。耄羅耄耄羅並是獸名。狀如虎兕。豹貊之屬。皮厚毛軟。而可坐之。余曾以事問諸梵僧。此二獸皮于遁已西諸國並有。神州既無其物。隨彼本土之音。豈可即音定體便言帳障之物。古人有言。迷名生法癡。誠可誡也。隨文增五失。深大累也。尋名揣義。陵咎多矣。昔有開楞伽

【現代漢語翻譯】 現代漢語譯本： 所用之物與世俗衣物相同。在數量上要做到極致的節制，不得多蓄。出家人的衣缽要與世俗的裝束有所區別。如果現在允許（僧人）擁有過多的物品，那麼世俗之心就無法去除，所以要將其列為重罪，永遠斷絕世俗的習氣。 第七，擁有過多的繩床、木床、臥褥、坐褥。《律藏》規定，這些都屬於重罪。其他類似的物品，則另行判斷。這裡所說的床、橙（一種矮桌）、案、機、榻、苫（草蓆）、薦（竹蓆）、席、茵（墊子）、枕、蓐（厚褥子）等，凡是用竹、木、毛、綿等雜物製作而成的，都屬於此類。 以上這些，都應按照重罪來判決。所說的兩種褥子，無論大小多少，都是指內部用氈子做骨架，外部用棉絮填充，再用布帛覆蓋的。如果只有一邊用氈布，則屬於輕罪。乃至坐褥、機束以及毛織品等相關物品，都屬於重罪。至於高座，原本是用來說法誦經的，無論高低大小，都可以歸屬於法家使用。 第八，擁有過多的伊梨延陀（Iliyendra，鹿皮）、耄羅（Mora，獸皮）、耄耄羅（Mora-mora，獸皮）。這三件物品，在《律藏》中都被判定為重罪。佛法東傳至今，講解《律藏》、判斷輕重罪的人，都說這三件東西是大小帳篷或行步的屏障。最初，伊梨延陀可能還不是屏障，但耄耄罹難道不是大小帳篷嗎？帳篷的形狀類似於帽子，所以叫做耄羅。用這種理解來判斷，實在可笑。聽到聲音就下判斷，從未探究其字源；隨便根據發音來翻譯，就確定了物品的實體。這實在是勇於類比，卻拙於事實。而且，伊梨延陀的名字是鹿的意思。經中所說，如來的腿像伊梨延陀鹿王的腿。這實際上是畜養生鹿的皮。耄羅、耄耄羅都是獸名，形狀像虎、兕、豹、貊之類。皮厚毛軟，可以用來坐。我曾經就此事詢問過梵僧，這兩種獸皮在遁已西的各個國家都有。神州既然沒有這些東西，就應該按照當地的語音來翻譯，怎麼能隨便根據發音就確定其為帳篷或屏障之類的東西呢？古人有話說，執迷於名稱會產生對法的愚癡，實在應該引以為戒。隨便根據文字增加內容，會造成深重的罪過。根據名稱來揣測含義，會招致很多的過失。以前有人翻譯《楞伽經》……

【English Translation】 English version: The items used are the same as secular clothing. There should be extreme restraint in quantity, and no excessive accumulation. A renunciant's robes and bowl should be different from secular attire. If it is now permitted (for monks) to possess too many items, then the worldly mind cannot be removed, so it should be classified as a grave offense, forever severing worldly habits. Seventh, possessing too many rope beds, wooden beds, sleeping mats, and sitting mats. The Vinaya stipulates that these are all grave offenses. Other similar items are judged separately. The beds, 'orange' (a low table), desks, benches, couches, straw mats, bamboo mats, cushions, pillows, thick mats, etc., mentioned here, all made of bamboo, wood, wool, cotton, and other miscellaneous materials, fall into this category. The above should all be judged as grave offenses. The two types of mats mentioned, regardless of size or quantity, refer to those with felt as the internal structure, filled with cotton on the outside, and covered with cloth. If only one side is felt and cloth, it is a minor offense. Even sitting mats, bench cushions, and related woolen items are all considered grave offenses. As for the high seat, originally intended for preaching and reciting scriptures, regardless of height or size, it can be attributed to the use of the Dharma family. Eighth, possessing too many Iliyendra (deer skin), Mora (animal skin), and Mora-mora (animal skin). These three items are all judged as grave offenses in the Vinaya. Since the eastward transmission of Buddhism, those who explain the Vinaya and judge the severity of offenses have said that these three items are large and small tents or walking screens. Initially, Iliyendra may not have been a screen, but isn't Mora-mora a large or small tent? The shape of a tent is similar to a hat, so it is called Mora. It is ridiculous to judge based on this understanding. Judging based on sound without ever exploring the origin of the word; translating casually based on pronunciation and then determining the substance of the item. This is truly courageous in analogy but clumsy in fact. Moreover, the name Iliyendra means deer. As mentioned in the sutras, the Buddha's legs are like the legs of the Iliyendra deer king. This is actually the skin of a domesticated deer. Mora and Mora-mora are both animal names, shaped like tigers, rhinoceroses, leopards, and badgers. The skin is thick and the fur is soft, and it can be used for sitting. I once asked Brahmin monks about this matter, and these two types of animal skins exist in all countries west of Dun. Since China does not have these things, it should be translated according to the local pronunciation, how can one casually determine that it is a tent or screen based on pronunciation? The ancients said that being attached to names creates ignorance of the Dharma, which should be taken as a warning. Casually adding content based on the text creates deep offenses. Guessing the meaning based on the name leads to many mistakes. In the past, someone translated the Lankavatara Sutra...

經。外人問曰。諸經或人法受名。此經何為以苦具立目。高座茫然莫知救解。反以問之。乃云楞伽。豈非大枷八楞耶。大眾道俗一時大笑。所謂恥屈於一人之下。呈拙於千萬之上者也。伊梨鹿皮。此方有而小異。此則皮薄而毛[革昴]。彼則皮厚而毛柔。若羊之皮。恒可藉坐。有而不同。故存本名也。三並皮物故在重收。羊皮毛輕重。下更為述氍𣯫(此土本無。其物皆從西北塞外而來。若叢毛編織而出毛頭。兼有文像人獸等狀者名曰𣰽𣯫。字書總云罽屬。若以經緯班毛如此綿者名曰[角毛]𣰆。用為地敷壁障也)律本云。氍氀毛長三指長五肘。廣三肘者應分。余昔以為量同三衣故入輕收。氈被之屬例此份量。而開輕重律文不了。隨文則失。近以干封二年季春冥感天人。厥姓費氏蜀人也。夏桀之時生於南天王下為使者。親樂律相。躬受佛累。弘護為懷。謂余所撰鈔疏儀錄其失蓋微。然于重輕隨濫則有。雖隨律斷文非明瞭。是翻譯過。豈是學人。可改前迷。宜從后悟。如氍氀體量乃逼三衣。中國不開。偏被寒土(謂西北近海冬則極寒。冬風裂竹。衣服重厚。有諸比丘。住在斯土服三法衣。無由取濟。佛慈愍之為開教本。若在此諸寒嚴國者。多用布疊。復貯著之。若無此者。彼有軟草。織為成衣而服之。又無草者。可有

【現代漢語翻譯】 經文。有人提出疑問：『諸經或者以人名，或者以法名來命名。這部經為什麼用『苦具』來命名呢？』高座上的法師茫然不知所措，無法解釋，反過來問別人。有人說是《楞伽經》，難道是像大枷鎖一樣有八個棱角嗎？』大眾和僧侶們一時大笑。這就是所謂的『寧願屈服於一人之下，也不願在千萬人之上出醜』啊。 『伊梨鹿皮』，這種皮革在本地也有，但略有不同。本地的鹿皮薄而毛粗糙，而『伊梨鹿皮』則皮厚而毛柔軟，像羊皮一樣，可以用來坐。雖然本地也有，但有所不同，所以保留了原來的名稱。三種皮革物品因此被歸類為重物收取。 羊皮的毛的輕重，下面會進一步說明。氍𣯫（qú qū）（這種東西本地沒有，都是從西北塞外來的。用叢生的毛編織而成，露出毛頭，並且有花紋圖案等，就叫做氍𣯫。字典里都說是毛織品的一種。如果用經緯線編織，毛像棉花一樣柔軟的，就叫做[角*毛]𣰆（jiǎo wěi），用來鋪在地上或掛在墻上）。 律本上說，氍氀毛長三指，長五肘，寬三肘的，應該分。我以前認為它的尺寸和三衣差不多，所以歸類為輕物收取。氈被之類的東西也按照這個尺寸來分。但是關於輕重物的律文不夠明確，如果拘泥於字面意思就會出錯。最近在干封二年暮春，我受到一位天人的冥冥感應，他的姓是費，是四川人。他說自己是夏桀時期出生在南天王手下的使者，精通音律，親自接受佛的教誨，以弘揚和護持佛法為己任。他說我所撰寫的鈔疏儀軌，雖然小的錯誤不多，但是在輕重物的歸類上有所疏漏。雖然是按照律文來判斷，但是不夠明確。這是翻譯的過失，難道是學佛之人應該做的嗎？應該改正之前的錯誤，從後面的事情中領悟。比如氍氀的尺寸接近三衣，中國不常用，主要在寒冷的地方使用（指西北靠近海邊，冬天非常寒冷，寒風能把竹子吹裂。那裡的衣服很厚重，有些比丘住在那裡，穿著三法衣無法禦寒。佛慈悲，爲了他們才開許的。如果在這些寒冷的地方，大多用布疊起來穿，如果沒有布，那裡有柔軟的草，可以編織成衣服來穿。如果沒有草，可以有……』

【English Translation】 Sutra. An outsider asked: 'Some sutras are named after people or Dharma. Why is this sutra named after 'instruments of suffering' (苦具)?' The high seat was at a loss, unable to explain, and instead asked others. Someone said it was the 'Laṅkāvatāra Sūtra (楞伽)', could it be like a large cangue (大枷), with eight edges?' The crowd and monks laughed at once. This is what is called 'Rather be humiliated under one person than be embarrassed in front of thousands'. 'Irani deer hide (伊梨鹿皮)', this kind of leather is also available locally, but slightly different. The local deer hide is thin and the fur is rough, while the 'Irani deer hide' is thick and the fur is soft, like sheepskin, which can be used for sitting. Although it is also available locally, it is different, so the original name is retained. Therefore, three kinds of leather items are classified as heavy items to be collected. The weight of sheepskin wool will be further explained below. Qūqū (氍𣯫) (this thing is not available locally, it all comes from the northwest border. It is woven from tufted wool, with the wool exposed, and has patterns and images, etc., and is called Qūqū. Dictionaries all say it is a kind of woolen fabric. If it is woven with warp and weft threads, and the wool is as soft as cotton, it is called Jiǎowěi ([角*毛]𣰆), which is used to spread on the ground or hang on the wall). The Vinaya (律本) says that Qūlú (氍氀) wool is three fingers long, five cubits long, and three cubits wide, it should be divided. I used to think that its size was similar to the three robes, so it was classified as a light item to be collected. Felt blankets and the like are also divided according to this size. However, the Vinaya texts on light and heavy items are not clear enough, and if you stick to the literal meaning, you will make mistakes. Recently, in the late spring of the second year of Ganfeng (干封二年), I received a subtle inspiration from a Deva (天人) whose surname was Fei (費), who was from Sichuan (蜀). He said that he was born under the Southern Heavenly King (南天王) during the Xia Jie (夏桀) period, was proficient in music, personally received the Buddha's teachings, and took it as his responsibility to promote and protect the Dharma. He said that the commentaries and ritual records I wrote, although there were not many small mistakes, there were some omissions in the classification of light and heavy items. Although it is judged according to the Vinaya texts, it is not clear enough. This is the fault of translation, is this what a Buddhist practitioner should do? You should correct the previous mistakes and learn from the things that follow. For example, the size of Qūlú is close to the three robes, and it is not commonly used in China, mainly used in cold places (referring to the northwest near the sea, where it is very cold in winter, and the cold wind can crack bamboo. The clothes there are very thick, and some Bhikkhus (比丘) live there, wearing three Dharma robes and unable to keep warm. The Buddha was compassionate and allowed it for them. In these cold places, most people stack cloth to wear, and if there is no cloth, there is soft grass that can be woven into clothes to wear. If there is no grass, there can be...'

樹皮。槌打令軟而服之。又復無者。可以毛罽如𣰽氀法割截成三衣。毛在於內披之。又復無者。可用諸皮亦同𣰽氀作三衣而服之。如此次第漸漸而開。若至中方自有法衣。則樹皮等併入重也。如律所制。安得俗中𣰽氀依而修服。無此事也。律不云乎。邊方開於五事。諸羊皮等作臥具畜。臥具即三衣也。薩婆多論具解之。但以三衣名相東土本無。準如此方之臥具也。即以名之坐具。彼此俱有依。名便會其體。故律中。寒雪國比丘頁安居竟。南往佛所既出雪山。地平時熱。衣服厚重負持困苦。余問。重可幾何　答云。可重三石。彼土諸人例皆長一丈已下故勝。此衣佛開。為令修道不為養形。故至南方請開為道。開聽一月五月權離此衣。余撿十誦迦葉僧伽梨重三百斤。冥符靈旨也)錦綺斑紗(此方有之。文繡結纈織衣。或布有班雲霞眾彩間錯。無問士女。用以成衣。例準重收也)已前一件準律如氍氀。純色入輕。雜者入重(𣰽𣯫如前。三衣之相在輕。異者不問大小厚薄皆重)四分不聽畜錦衣繡衣(通多少廣狹)五分錦綺毛𣯊拘執毛。過三指不可分。若純色者應分(亦準上解如三衣相量者。氈有厚薄。厚者過三衣量入重。減者得有隨道入輕。被則不爾。全是重收。長衣不開。被非凈施。故是俗物非出道用。若通開者與俗不殊。

【現代漢語翻譯】 現代漢語譯本 樹皮可以槌打使之柔軟后穿著。如果沒有樹皮，可以用毛氈，按照製作氍氀（一種毛織品）的方法裁剪成三衣（僧侶的袈裟）。讓毛面朝內披著。如果還沒有，可以用各種皮革，也像製作氍氀一樣做成三衣穿著。像這樣逐步開許，如果到了中原地區有合法的法衣，那麼樹皮等就都屬於重物了。正如戒律所規定的，怎麼能穿著世俗的氍氀來修行呢？沒有這樣的事。戒律不是說過嗎？邊遠地區開許五事，用羊皮等製作臥具畜養。臥具就是指三衣。薩婆多論（Sarvastivada，說一切有部）對此有詳細解釋。只是因為三衣的名稱和形制在東土本來沒有，所以參照此地的臥具來命名。就用坐具來命名，因為彼此都有依據，這樣名稱就能符合它的實質。所以戒律中說，寒雪國的比丘（bhiksu，佛教出家人）結束安居后，向南前往佛陀（Buddha）所在的地方，剛走出雪山，地面平坦而炎熱，衣服厚重，揹負起來非常困苦。佛陀問，『重多少？』回答說，『大約重三石。』那個地方的人一般身高都超過一丈，所以能承受。這件衣服是佛陀開許的，爲了讓修行人不為養身而分心。所以到了南方請求開許爲了修行而方便，開許允許一個月或五個月暫時離開這件衣服。我查閱《十誦律》，迦葉（Kasyapa）的僧伽梨（samghati，大衣）重三百斤，這與佛陀的旨意暗合。)錦綺斑紗（這些是中原地區有的，用有花紋的絲織品、刺繡、結纈等工藝織成的衣服，或者布上有斑斕的雲霞等各種顏色交錯，無論男女，用來做成衣服，都按照重物來收取。）前面說的這些，按照戒律，就像氍氀一樣，純色的算輕物，雜色的算重物。（氍氀如前所述。三衣的形制屬於輕物，不符合的，無論大小厚薄都算重物。）《四分律》不允許蓄積錦衣繡衣（無論多少、大小）。《五分律》對錦綺毛氈的規定是，如果拘執于毛，超過三指就不可分，如果是純色的就應該分（也按照上面的解釋，像三衣的尺寸的，氈有厚薄，厚的超過三衣的尺寸就算重物，減小的就可以隨道使用算輕物。被子則不是這樣，全是重物。長衣不開許，被子不是凈施之物，所以是世俗之物，不是出家人用的。如果都開許，就和世俗之人沒有區別了。

【English Translation】 English version Bark can be softened by beating and then worn. If there is no bark, felt can be used, cut into three robes (the robes of monks) according to the method of making 'qú lǘ' (a kind of woolen fabric). Wear it with the wool facing inward. If there is still none, various leathers can be used, also made into three robes like 'qú lǘ' and worn. Open up gradually in this order. If there are legitimate Dharma robes in the Central Plains, then bark and the like all belong to heavy items. As the precepts stipulate, how can one cultivate by wearing secular 'qú lǘ'? There is no such thing. Doesn't the Vinaya say? Remote areas are allowed five things, using sheepskins etc. to make bedding to keep. Bedding refers to the three robes. The Sarvastivada (Sarvastivada) discusses this in detail. It's just that the name and form of the three robes did not originally exist in the Eastern Lands, so they are named with reference to the bedding here. It is named after the sitting mat, because there is a basis for both, so the name can match its substance. Therefore, the Vinaya says that after the bhiksus (Buddhist monks) of the cold snowy country finished their retreat, they went south to where the Buddha (Buddha) was. As soon as they came out of the snow mountain, the ground was flat and hot, and the clothes were thick and heavy, making it very difficult to carry. The Buddha asked, 'How heavy is it?' They replied, 'About three 'shi' (unit of weight).' The people in that place are generally over one 'zhang' (unit of length) tall, so they can bear it. This robe was allowed by the Buddha so that practitioners would not be distracted by nourishing their bodies. Therefore, when they arrived in the south, they requested permission for convenience in cultivation, allowing them to temporarily leave this robe for one month or five months. I checked the 'Ten Recitation Vinaya', and Kasyapa's (Kasyapa) samghati (samghati, large robe) weighed three hundred 'jin' (unit of weight), which secretly matched the Buddha's intention.) Brocade, damask, and mottled gauze (these exist in the Central Plains, clothes woven with patterned silk fabrics, embroidery, knotting and other crafts, or fabrics with mottled clouds and various colors interspersed, regardless of men or women, used to make clothes, are all collected as heavy objects.) According to the Vinaya, the things mentioned before are like 'qú lǘ'. Pure colors are considered light, and mixed colors are considered heavy. ('Qú lǘ' is as mentioned before. The form of the three robes belongs to light objects, and those that do not conform, regardless of size, thickness, are all considered heavy objects.) The 'Four-Part Vinaya' does not allow the accumulation of brocade and embroidered clothes (regardless of quantity, size). The 'Five-Part Vinaya' stipulates that for brocade and felt, if one is attached to the wool, it cannot be divided if it exceeds three fingers. If it is a pure color, it should be divided (also according to the above explanation, like the size of the three robes, felt has thickness, thick ones exceeding the size of the three robes are considered heavy objects, and smaller ones can be used for practice and are considered light objects. Quilts are not like this, they are all heavy objects. Long clothes are not allowed, and quilts are not pure offerings, so they are secular objects, not for use by monks. If everything is allowed, there will be no difference from secular people.

故諸俗服白衣服外道衣並不開畜。深有大意。恐壞道也。無問厚薄大小。白衣外道之服併入重收。律中。比丘著此二服至佛所言。此是頭陀端嚴法。愿佛聽。佛言。汝等癡人避我所制更作餘事。自今已去一切白衣外道服不得畜著。嚴教若此。何敢陵之。故絕浮議。氈此有重輕。薄須條理。[草*(日/巾)]厚過三衣。如上斷重。軟薄甚可裁縫。無論大小多少入輕。故律中老病比丘服氈僧伽梨。乃至六年臥具雜色臥具等皆氈三衣也。用以尋事不同𣰽氀。彼則全是俗懷。此氈通於道務也。余有單敷被單之屬。既不同被相。等漫布三衣可從輕限。故五分云。[打-丁+親]身衣即身瘡而[打-丁+親]三衣者。四分覆瘡衣者是也。單敷衣謂敷在床上。垂四面者皆聽入輕。豈可藉下非重。上覆非輕。故可例知其分齊也)。

第九多有守僧伽藍入。律斷入重。其例既多。如下多判。大分為六。

一謂。施力供給。

二謂。部曲客女。

已前二件雖良賤乃分。而系不繫別。前條施力有二種人。若能給盡形隨僧處分。若所給盡形前僧既終后情自改。任意去留。若他遣供給。還送本主。若本是自已有倩俗蔭覆者。依本入僧。若暫來非永。隨時將送。

第二部曲者。謂本是賤品。賜姓從良。而未離本主

【現代漢語翻譯】 現代漢語譯本： 因此，所有世俗的服裝、在家居士的白衣、外道的服裝，都不允許僧人持有。這其中有很深的道理，恐怕會敗壞修行。無論厚薄大小，白衣和外道的服裝都要全部沒收。律藏中記載，有比丘穿著這兩種服裝來到佛陀面前說：『這是頭陀（Dhutanga，苦行）的端嚴之法，希望佛陀允許。』佛陀說：『你們這些愚癡的人，避開我所制定的戒律，另外做其他的事情。』從今以後，一切白衣和外道的服裝都不得持有和穿著。佛陀的嚴厲教誨如此，怎麼敢違背呢？所以要杜絕那些不切實際的議論。關於氈，這裡有輕重之分。薄的氈需要仔細辨別，厚的氈如果超過三衣（Tricivara，比丘所持有的三種袈裟），就像上面所說的，要判為重罪。柔軟輕薄的氈可以用來裁剪縫補，無論大小多少，都判為輕罪。所以律藏中說，年老生病的比丘可以穿用氈制的僧伽梨（Samghati，大衣），甚至六年臥具和雜色臥具等，都可以用氈制的三衣。用氈的目的在於處理事務，這與𣰽氀（一種毛織物）不同，𣰽氀完全是世俗的用途，而氈則可以用於修行事務。其餘的單層鋪墊和被單等，既然不同於被，可以等同於漫布三衣，可以按照輕罪處理。所以《五分律》中說，『[打-丁+親]身衣』是指身體生瘡而『[打-丁+親]三衣』，而《四分律》中說的『覆瘡衣』就是這個意思。單層鋪墊是指鋪在床上，四面垂下來的，都可以按照輕罪處理。難道可以因為鋪在下面就判為重罪，蓋在上面就判為輕罪嗎？所以可以依此類推，知道其中的分寸界限。

第九，有很多守護僧伽藍（Samgharama，僧院）的情況。按照戒律，侵入僧伽藍要判為重罪。這樣的例子很多，下面會詳細判決。大致分為六種：

第一種是，施力供給。

第二種是，部曲（古代依附於主人的賤民）和客女（寄居的女子）。

前面兩種情況，雖然有良賤之分，但要區分是否屬於依附關係。前一條的施力有兩種人：如果能夠盡形壽供給，並隨僧團處分；如果所供給的盡形壽之前的僧團已經結束，之後情況發生變化，可以隨意去留；如果是他人派遣來供給的，要送還給本來的主人；如果本來是自己的，但有請世俗之人廕庇的，要按照本來的情況歸入僧團；如果是暫時來的，不是永久的，要隨時送走。

第二種部曲，是指本來是賤民，被賜姓而成為良民，但還沒有脫離本來的主人。

【English Translation】 English version: Therefore, all secular clothing, the white robes of lay practitioners, and the garments of non-Buddhist practitioners are not allowed for monks to possess. There is a profound reason for this, as it is feared that it would corrupt the practice. Regardless of thickness or size, white robes and non-Buddhist garments must be confiscated entirely. The Vinaya (monastic code) records that a Bhikkhu (monk) wearing these two types of clothing came before the Buddha and said, 'This is the austere practice of Dhutanga (ascetic practices), I hope the Buddha will allow it.' The Buddha said, 'You foolish people, avoiding the rules I have established, you do other things.' From now on, all white robes and non-Buddhist garments must not be possessed or worn. The Buddha's strict teaching is such, how dare we disobey it? Therefore, we must eliminate those unrealistic discussions. Regarding felt, there are distinctions of heavy and light. Thin felt needs to be carefully distinguished, thick felt, if it exceeds the three robes (Tricivara, the three robes held by a Bhikkhu), as mentioned above, should be judged as a serious offense. Soft and thin felt can be used for cutting and sewing, regardless of size or quantity, it is judged as a minor offense. Therefore, the Vinaya says that old and sick Bhikkhus can wear felt Sanghati (outer robe), and even six-year bedding and miscellaneous bedding can be made of felt Tricivara. The purpose of using felt is to handle affairs, which is different from 𣰽氀 (a type of woolen fabric), 𣰽氀 is entirely for secular use, while felt can be used for monastic affairs. As for single-layer mats and sheets, since they are different from blankets, they can be equated with spread-out Tricivara and can be treated as minor offenses. Therefore, the 《Five-Part Vinaya》 says, '[打-丁+親] body clothing' refers to the body having sores and '[打-丁+親] Tricivara', while the 《Four-Part Vinaya》 says 'covering sore clothing' is what it means. Single-layer mats refer to those laid on the bed, hanging down on all four sides, all of which can be treated as minor offenses. Can it be that because it is laid underneath it is judged as a serious offense, and covering on top is not a minor offense? Therefore, it can be inferred by analogy to know the limits and boundaries.

Ninth, there are many situations of guarding the Samgharama (monastery). According to the Vinaya, invading the Samgharama is judged as a serious offense. There are many such examples, and the following will be judged in detail. Broadly divided into six types:

The first is, providing labor and support.

The second is, serfs (lowly people attached to the master in ancient times) and guest women (women living as guests).

The previous two situations, although there is a distinction between free and lowly, it is necessary to distinguish whether they belong to a dependent relationship. The first article of providing labor has two types of people: if they can provide for the rest of their lives and be disposed of by the Sangha (monastic community); if the Sangha before the provision for the rest of their lives has ended, and the situation changes afterwards, they can leave at will; if they are sent by others to provide, they must be returned to the original master; if they were originally their own, but have asked secular people to protect them, they must be included in the Sangha according to the original situation; if they are here temporarily, not permanently, they must be sent away at any time.

The second type of serf refers to those who were originally lowly people, were granted a surname and became free people, but have not yet left their original master.

。本主身死可入常住。衣資畜產隨身所屬不合追奪。若本擬盡形供給手疏分明者。準毗尼母論放去。

三謂。奴婢賤隸所有子息資生併入常住。若身死無親者。常住收之。

已前一條判如母論云。若私有奴婢應放令去(如前條中)若不放者。作僧祇凈人。

四謂。畜諸家畜即駝馬驢牛羊等。並鞍韉秦轡羈縶闌圈槽櫪等。

五謂。畜諸野畜即猿猴獐鹿熊羆雉兔山雞野鶩鵝雁等類。並以籠架等。

六謂。畜惡律儀即貓狗鴟梟鷹鷂鼠蠱鼠弩弓檻等。及弓箭五兵機羅殺具者。

已前六件前三隨事已明。第四家畜之中。既是煩慮之元。宜從重攝。故母論。駝馬驢等可與寺中常住僧運致。已外所有乘具。隨所畜之。如有鞭杖苦具。並須焚蕩。以生譏責故也。第五野畜彌是障道。故僧祇中。若將來施不合受之。令給水草翅成放去。由畜玩妨道。世中多有放雞豬鵝鴨者。亦自塵染清徒。有畜鸚鵝鳩烏者。彌是道俗同恥。必有斯鳥獸。可放山林川藪。籠架拘縶之具。總集以火焚之。第六惡律儀具。事類乃希。時復緣邊塞首中表無知。或加畜用。既事在罪增。並可焚屏。則同瓦屋之非法也。故善見論云。若有施器仗者。僧應打壞。不得賣。若賣與人。前得行殺。賣者同業故。論中其有畜非法之物。眾

【現代漢語翻譯】 現代漢語譯本：如果寺院的主事人去世，他的財產可以歸入常住（寺院公共財產）。他的衣服、財產、牲畜等隨身之物，不應追討。如果原本打算盡其一生供養寺院，並且有親筆書寫的憑證，可以按照《毗尼母經》的規定放手處理。

關於奴婢賤隸，他們的所有子息和財產都歸入常住。如果他們去世且沒有親屬，常住可以接收他們的財產。

前面一條的判決依據《毗尼母經》的說法：如果私下擁有奴婢，應該放他們離開（如前一條所述）；如果不放，就讓他們作為僧團的凈人（負責雜務的人）。

關於飼養的家畜，包括駱駝、馬、驢、牛、羊等，以及鞍具、韁繩、籠圈、槽等。

關於飼養的野生動物，包括猿猴、獐、鹿、熊、羆、雉、兔、山雞、野鴨、鵝、雁等，以及籠子、架子等。

關於飼養的違背戒律的動物，包括貓、狗、鴟、梟、鷹、鷂、鼠、蠱、鼠弩、弓箭等，以及弓箭、五兵、機關、羅網等殺生工具。

以上六條，前三條已經根據具體情況說明。第四條關於家畜，既然是煩惱的根源，應該從嚴處理。因此，《毗尼母經》說，駱駝、馬、驢等可以給寺院的常住僧人用來運輸。除此之外的所有乘具，隨所畜養的動物處理。如果有鞭子等刑具，必須焚燒，以免引起譏諷。第五條關於野生動物，更是障礙修道。因此，《僧祇律》中說，如果有人送來這些動物，不應該接受，應該給它們水草，翅膀長成後放走。因為飼養玩賞會妨礙修行。世間很多人放養雞、豬、鵝、鴨，也會沾染清凈的僧團。有人飼養鸚鵡、鵝、鳩、烏，更是道俗共同的恥辱。如果有這些鳥獸，可以放歸山林川澤。籠子等束縛的工具，全部集中起來用火焚燒。第六條關於違背戒律的器具，這種情況很少見。有時邊遠地區的人或者不明事理的人會飼養使用。既然這件事會增加罪過，都應該焚燒屏棄，如同不合法的瓦屋一樣。因此，《善見律毗婆沙》說，如果有人佈施兵器，僧人應該打壞，不能賣。如果賣給別人，之前那人用來殺生，賣的人也有同樣的罪過。律中說，如果寺院裡有畜養不合法的東西，大眾...

【English Translation】 English version: If the head of the monastery dies, his possessions can be incorporated into the Sangha's permanent property (Changzhu, the monastery's common property). His clothing, belongings, and livestock that are personal to him should not be reclaimed. If there was an original intention to provide for the monastery for his entire life, and there is a handwritten document clearly stating this, it should be handled according to the rules of the Vinayamātṛkā.

Regarding slaves and servants, all their offspring and possessions become part of the Sangha's permanent property. If they die without relatives, the Sangha can take possession of their property.

The judgment of the previous clause is based on the Vinayamātṛkā, which states: 'If one privately owns slaves, they should be released' (as mentioned in the previous clause); 'if they are not released, they should serve as cleaners (Jingren) for the Sangha (those responsible for miscellaneous tasks).'

Regarding domesticated animals that are kept, including camels, horses, donkeys, cattle, sheep, etc., as well as saddles, bridles, reins, enclosures, troughs, etc.

Regarding wild animals that are kept, including monkeys, deer, bears, badgers, pheasants, rabbits, wild chickens, wild ducks, geese, swans, etc., as well as cages, frames, etc.

Regarding animals kept that violate the precepts, including cats, dogs, owls, hawks, falcons, rats, poisons, rat crossbows, bows and arrows, five types of weapons, traps, and instruments of killing.

Of the above six items, the first three have already been explained according to the specific circumstances. The fourth item, regarding domesticated animals, since they are a source of trouble, should be dealt with strictly. Therefore, the Vinayamātṛkā says that camels, horses, donkeys, etc., can be used by the Sangha's permanent residents for transportation. All other riding equipment should be handled according to the animals that are kept. If there are whips or other instruments of torture, they must be burned to avoid causing criticism. The fifth item, regarding wild animals, is even more of an obstacle to practice. Therefore, the Sanghika states that if someone offers these animals, they should not be accepted; they should be given water and grass, and released when their wings are grown. Because keeping them as pets hinders practice. Many people in the world release chickens, pigs, geese, and ducks, which also contaminate the pure Sangha. Keeping parrots, geese, doves, and crows is a disgrace to both monastics and laypeople. If there are such birds and animals, they can be released into the mountains, forests, rivers, and marshes. All cages and other instruments of restraint should be gathered together and burned. The sixth item, regarding instruments that violate the precepts, is rare. Sometimes people in remote areas or those who are ignorant may keep and use them. Since this matter increases sin, they should all be burned and discarded, like illegal tile houses. Therefore, the Samantapāsādikā says that if someone donates weapons, the Sangha should break them and not sell them. If they are sold to someone who uses them to kill, the seller has the same karma. The Vinaya states that if there are illegal things kept in the monastery, the community...

主破之無捐財咎。正論明斷。準用何疑。亦有養畜貓狗專行殺害。經論斷在惡律儀。同畜便失善戒。出賣則是生類。業障更深。施他還續害心。終成纏結。宜放之深藪任彼行藏。必系之顯柱更增勞役。但依前判彼我夷然。便息生殺怨家。新樹慈悲聖宅(其餘鷙鳥例此騰空)。

第十多有車輿。律斷入重。準例下斷(其例有三)。

初常所乘御(謂水陸船乘牛羊步挽等車輿。並供給船車篙簟繩索等)。

二送終兇器(謂[卓*(而/而)]輴雜飾車輿隨車所須僛人盟器棺槨構檀衣衾雜服冢墓磚石松柏雜樹碑礙銘志等物也)。

三祭祀器具(謂簠簋宗彝俎豆罍斝蹲卮碗杓盤合檠機等)。

已前三件並是重收。下二兇祭之具。若預作擬後者。身亡併入常住。若為內外親姻七眾道俗追旌故。實光衍將來而造作者。身雖亡沒隨屬所為之緣。由決本原。舍別屬故也。

第十一水瓶澡罐錫杖扇。律並斷重。今以文義相映互交輕重。

已前一段若準律本通例重收。斯何故耶。由體相俱重從多約判。如瓶罐之器。資道要緣理須入輕。不同杖扇以大小通約。用有時限。兼加聖法。乃得畜用。瓶罐不爾。隨身澡漱。滌穢洗沐事起常須。義必輕收。無宜入重。又諸部相映非重者多。故五分云。除瓦

【現代漢語翻譯】 現代漢語譯本：

主人破壞了（戒律），沒有捐獻財物來贖罪的過失。正確的理論明確果斷，應該遵循，還有什麼可懷疑的呢？也有人飼養貓狗，專門用來殺害生命。根據經論判斷，這屬於惡律儀（duṣṭhula，不正的戒律）。共同飼養這些動物，就會失去善良的戒律。如果出賣它們，則是出賣有生命的眾生，業障會更加深重。如果把它們施捨給別人，那人繼續產生殺害之心，最終會形成纏繞的因果。應該把它們放逐到深山密林，任憑它們自由行動。如果把它們拴在顯眼的地方，反而會增加它們的勞役。只要按照之前的判決，對它們和我一樣看待，就能停止殺生和結怨。重新建立慈悲的聖地（其餘兇猛的鳥類也應如此放生）。

第十，很多人擁有車輿。根據律藏的判斷，這屬於重罪。按照例子，應該判為下等罪（這樣的例子有三種）。

第一種是經常乘坐的車輿（包括水陸船隻、牛羊拉的車等，以及供給船隻的篙、竹蓆、繩索等）。

第二種是送終的兇器（包括[卓*(而/而)]輴（zhuō chūn，古代喪葬用車）、各種裝飾的車輿、隨車所需的僛人（qī rén，送葬時引路的人）、盟器（méng qì，古代盟誓時用的器物）、棺槨、構檀（gòu tán，棺材的裝飾）、衣衾（yī qīn，蓋在死者身上的被子）、各種服裝、墳墓的磚石、松柏等樹木、墓碑和墓誌等物）。

第三種是祭祀器具（包括簠簋（fǔ guǐ，古代祭祀時盛食物的器具）、宗彝（zōng yí，古代祭祀用的禮器）、俎豆（zǔ dòu，古代祭祀用的禮器）、罍斝（léi jiǎ，古代盛酒的器具）、蹲卮（dūn zhī，古代飲酒的器具）、碗杓（wǎn sháo，碗和勺子）、盤合（pán hé，盤子和盒子）、檠機（qíng jī，燈架）等）。

以上三種都應該作為重物收歸寺院。以下兩種兇器和祭祀器具，如果是預先製作，打算以後使用的，那麼在人死後，這些東西都應該歸入常住（寺院財產）。如果是爲了內外親戚、七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）道俗追悼死者，確實是爲了光大將來而製作的，那麼即使人已經去世，這些東西也應該歸屬於所為之緣，由最初的決定來決定，不能隨意改變歸屬。

第十一，水瓶、澡罐、錫杖、扇子，根據律藏的判斷，都屬於重物。現在根據經文的意義相互對照，可以互相減輕或加重。

如果按照律藏的原本，全部按照重物收歸寺院，這是為什麼呢？因為它們的體相都比較重要，所以按照多數的原則來判斷。比如水瓶和澡罐，是修道的必要之物，理應作為輕物處理。不同於錫杖和扇子，它們的大小可以通融，使用有時間限制，而且是聖法允許使用的，所以才允許畜養。水瓶和澡罐則不然，它們是隨身洗漱、清潔污穢、沐浴等事情經常需要的，所以應該作為輕物收取，不應該作為重物。而且，各個部派的律藏相互對照，認為不是重物的更多。所以《五分律》說：除了瓦器之外，其他的都應該作為輕物處理。 English version:

The master broke the precepts without the fault of donating wealth for atonement. The correct theory is clear and decisive, and should be followed without doubt. There are also those who raise cats and dogs specifically for killing. According to the scriptures and treatises, this falls under the category of duṣṭhula (evil conduct). Keeping such animals together leads to the loss of good precepts. Selling them is selling living beings, which deepens karmic obstacles. Giving them away to others who continue to harm them ultimately creates entangling consequences. They should be released into deep forests, allowing them to roam freely. Tying them to prominent pillars only increases their labor. By judging them and ourselves equally, we can cease killing and creating enmity. Re-establish a sacred abode of compassion (other fierce birds should be released in the same way).

Tenth, many possess carriages. According to the Vinaya (discipline), this is considered a serious offense. Following the precedent, it should be judged as a minor offense (there are three such precedents).

First, the carriages that are regularly used (including boats on water and land, carriages pulled by oxen or sheep, and the poles, bamboo mats, and ropes used for boats and carriages).

Second, funerary items (including zhuō chūn (a type of funeral carriage), various decorated carriages, attendants needed for the carriage, ritual objects, coffins, decorations for the coffin, clothing, miscellaneous items, bricks and stones for the tomb, pine and cypress trees, tombstones, and epitaphs).

Third, sacrificial implements (including fǔ guǐ (bamboo or wooden containers for grain), zōng yí (sacrificial vessels), zǔ dòu (sacrificial vessels), léi jiǎ (wine vessels), dūn zhī (drinking vessels), wǎn sháo (bowls and spoons), pán hé (plates and boxes), and qíng jī (lamp stands)).

The above three items should all be collected as heavy items. The following two types of funerary and sacrificial items, if they were made in advance for future use, should be transferred to the Saṃgha (community) after the person's death. If they were made for relatives, the seven assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, śikṣamāṇās, upāsakas, upāsikās), or laypeople to commemorate the deceased and to enhance future merit, then even if the person has passed away, these items should belong to the purpose for which they were made, according to the original intention, and should not be arbitrarily reassigned.

Eleventh, water bottles, bathing vessels, staffs, and fans are all considered heavy items according to the Vinaya. Now, by comparing the meaning of the texts, we can lighten or increase the severity of the judgment.

If we follow the original Vinaya and collect all of these as heavy items, why is that? Because their substance and form are both important, so we judge according to the majority principle. For example, water bottles and bathing vessels are essential for the path of practice and should be treated as light items. This is different from staffs and fans, whose size can be flexible, whose use is limited in time, and which are permitted by the sacred Dharma, so they are allowed to be kept. Water bottles and bathing vessels are different; they are frequently needed for personal washing, cleaning impurities, and bathing, so they should be collected as light items and not as heavy items. Moreover, comparing the various Vinaya schools, there are more that consider them not to be heavy items. Therefore, the Sarvāstivāda Vinaya says that except for earthenware, the others should be treated as light items.

【English Translation】 English version:

The master broke the precepts without the fault of donating wealth for atonement. The correct theory is clear and decisive, and should be followed without doubt. There are also those who raise cats and dogs specifically for killing. According to the scriptures and treatises, this falls under the category of 'duṣṭhula' (evil conduct). Keeping such animals together leads to the loss of good precepts. Selling them is selling living beings, which deepens karmic obstacles. Giving them away to others who continue to harm them ultimately creates entangling consequences. They should be released into deep forests, allowing them to roam freely. Tying them to prominent pillars only increases their labor. By judging them and ourselves equally, we can cease killing and creating enmity. Re-establish a sacred abode of compassion (other fierce birds should be released in the same way).

Tenth, many possess carriages. According to the Vinaya (discipline), this is considered a serious offense. Following the precedent, it should be judged as a minor offense (there are three such precedents).

First, the carriages that are regularly used (including boats on water and land, carriages pulled by oxen or sheep, and the poles, bamboo mats, and ropes used for boats and carriages).

Second, funerary items (including 'zhuō chūn' (a type of funeral carriage), various decorated carriages, attendants needed for the carriage ('qī rén'), ritual objects ('méng qì'), coffins, decorations for the coffin ('gòu tán'), clothing ('yī qīn'), miscellaneous items, bricks and stones for the tomb, pine and cypress trees, tombstones, and epitaphs).

Third, sacrificial implements (including 'fǔ guǐ' (bamboo or wooden containers for grain), 'zōng yí' (sacrificial vessels), 'zǔ dòu' (sacrificial vessels), 'léi jiǎ' (wine vessels), 'dūn zhī' (drinking vessels), 'wǎn sháo' (bowls and spoons), 'pán hé' (plates and boxes), and 'qíng jī' (lamp stands)).

The above three items should all be collected as heavy items. The following two types of funerary and sacrificial items, if they were made in advance for future use, should be transferred to the Saṃgha (community) after the person's death. If they were made for relatives, the seven assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, śikṣamāṇās, upāsakas, upāsikās), or laypeople to commemorate the deceased and to enhance future merit, then even if the person has passed away, these items should belong to the purpose for which they were made, according to the original intention, and should not be arbitrarily reassigned.

Eleventh, water bottles, bathing vessels, staffs, and fans are all considered heavy items according to the Vinaya. Now, by comparing the meaning of the texts, we can lighten or increase the severity of the judgment.

If we follow the original Vinaya and collect all of these as heavy items, why is that? Because their substance and form are both important, so we judge according to the majority principle. For example, water bottles and bathing vessels are essential for the path of practice and should be treated as light items. This is different from staffs and fans, whose size can be flexible, whose use is limited in time, and which are permitted by the sacred Dharma, so they are allowed to be kept. Water bottles and bathing vessels are different; they are frequently needed for personal washing, cleaning impurities, and bathing, so they should be collected as light items and not as heavy items. Moreover, comparing the various Vinaya schools, there are more that consider them not to be heavy items. Therefore, the Sarvāstivāda Vinaya says that except for earthenware, the others should be treated as light items.

澡罐聽分。余不應分。此即正斷入輕。若約量通會。律本入重者。據大瓶為言也。故十誦云。銅瓦澡罐二斗已下入輕。此則明顯灼然通衢達矣。古來傳授並依律斷。意以資身接道。要務常須恒用。又制自隨。故在輕也。又諸律明判非敢自量。故僧祇中。新受具已令畜應法澡罐將行。明知大者非法。不堪隨道。可如律本斷重者是也。又如剃刀缽器。並是性重由供濟處深在緣正要。並斷在輕。瓶罐急務過前。義無重攝。故博通異部。精練是非。既博且精事無疑豫。已外瓷瓦瓶罐例上大小重輕第十二多諸雜作器具(其例律自分五。並斷入重。例如后判也)。

初鐵作器(謂爐冶鍋鉗砧錘鞲具鈷鍛錯旋等器。並余有鐵炭等)。

二陶作器(謂輪繩袋簙鍬钁锨杖一切埏埴等具。並余泥土磚瓦墼塊等也)。

三皮作器(謂甕瓫床桄刀刬熨鐵雜揮之屬。並余有皮毛生者不應分)。

四竹作器(謂刀鋸之屬。二是金竹破篾青笨[竺-二+柛]筏。及雚葦茅荻雜草等)。

五木作器(謂斧鋸竹刬之屬。並雕刻之具。並余有材木薪蒸柹禮等也)。

已前五件種類重收。古德同詞並解云。不問能成所成及余模塑皆重。此則濫通輕相。取例難分。今以文義相驗。並指能成之器如前者。是故律中。諸木作器

【現代漢語翻譯】 現代漢語譯本： 澡罐的分配聽從以下原則。剩餘的（澡罐）不應被分配。這屬於正確的判斷，應歸入輕物。如果按照容量來通盤考慮，律本中歸入重物的，指的是大瓶。所以《十誦律》中說：『銅或瓦制的澡罐，容量在兩斗以下的，歸入輕物。』這已經非常明顯和清楚了。古來傳授都依照律來判斷。意思是說，澡罐是資助身體、接近佛道的要務，經常需要使用，而且是允許隨身攜帶的，所以歸入輕物。而且，各種律中都有明確的判斷，並非敢於自己衡量。所以《僧祇律》中說：新受戒完畢后，要讓僧人持有符合規定的澡罐，以便隨身攜帶。這明確說明大的澡罐是不合法的，不適合隨身攜帶。可以按照律本判斷為重物。又比如剃刀、缽等器具，都是屬於性重之物，因為它們在供養和救濟方面作用很深，而且是正當的必需品，所以判斷為輕物。瓶罐的急需程度超過了前者，因此不應歸入重物。所以，要廣泛通曉各個部派的律法，精通辨別是非，既廣泛又精通，事情就不會有疑問和猶豫了。除了以上所說的，瓷瓦瓶罐按照大小歸入重物或輕物。第十二類是各種雜作器具（這類器具律中分為五種，都歸入重物，例子在後面會判斷）。

第一類是鐵製器具（指爐子、冶煉工具、鍋、鉗子、砧子、錘子、風箱、鋤頭、鍛造工具、銼刀、旋轉工具等，以及其他含有鐵和炭的物品）。

第二類是陶製器具（指輪子、繩子、袋子、簸箕、鍬、鎬、鏟子、杖等一切用泥土製作的工具，以及其他泥土、磚瓦、土坯等）。

第三類是皮革製器具（指甕、瓫[póu，小口大肚的瓦器]、床上的皮條、刀、鏟子、熨斗等，以及其他帶有皮毛的物品不應分配）。

第四類是竹製器具（指刀、鋸等，二是金竹、破篾、青笨[zhú-èr+shēn，竹名]、筏子，以及蘆葦、茅草、荻草等）。

第五類是木製器具（指斧頭、鋸子、竹鏟等，以及雕刻工具，以及其他木材、柴火、蒸籠、柿子等）。

以上五類物品都歸入重物。古代大德的解釋都相同，認為無論是能成之器、所成之器，還是模具，都歸入重物。這種說法過於籠統，難以區分輕重。現在用文義來驗證，都指的是能成之器，如前面所說。所以律中說，各種木製器具

【English Translation】 English version: The allocation of bathing pots should follow these principles. Remaining (bathing pots) should not be allocated. This is a correct judgment and should be classified as light items. If considering the capacity comprehensively, those classified as heavy items in the Vinaya refer to large bottles. Therefore, the Sarvastivada Vinaya states: 'Bathing pots made of copper or clay, with a capacity of two dou [斗, a unit of dry measure] or less, should be classified as light items.' This is already very clear and obvious. The transmission from ancient times has followed the Vinaya for judgment. The meaning is that bathing pots are essential for supporting the body and approaching the Dharma, are frequently needed, and are allowed to be carried, so they are classified as light items. Moreover, various Vinayas have clear judgments, not daring to measure on one's own. Therefore, the Mahasanghika Vinaya states: After newly receiving ordination, monks should be allowed to possess bathing pots that comply with the regulations for carrying. This clearly indicates that large bathing pots are illegal and not suitable for carrying. It can be judged as a heavy item according to the Vinaya. Furthermore, items such as razors and alms bowls are inherently heavy because they play a profound role in offering and relief, and are legitimate necessities, so they are judged as light items. The urgency of needing bottles and pots exceeds the former, so they should not be classified as heavy items. Therefore, one should be widely versed in the Vinayas of various schools, and proficient in distinguishing right from wrong. Being both broad and precise, there will be no doubts or hesitations. Apart from the above, porcelain and clay bottles and pots are classified as heavy or light items according to their size. The twelfth category is various miscellaneous tools (these tools are divided into five types in the Vinaya, all classified as heavy items, examples will be judged later).

First, iron tools (referring to stoves, smelting tools, pots, pliers, anvils, hammers, bellows, hoes, forging tools, files, rotating tools, etc., and other items containing iron and charcoal).

Second, ceramic tools (referring to wheels, ropes, bags, winnowing baskets, shovels, picks, spades, staffs, and all tools made of clay, as well as other clay, bricks, tiles, adobe, etc.).

Third, leather tools (referring to urns, pòu [瓫, a type of earthenware pot with a small mouth and large belly], leather straps on beds, knives, shovels, irons, etc., and other items with fur should not be allocated).

Fourth, bamboo tools (referring to knives, saws, etc., and golden bamboo, split bamboo strips, qingben [青笨, a type of bamboo], rafts, as well as reeds, thatch, cogon grass, etc.).

Fifth, wooden tools (referring to axes, saws, bamboo shovels, etc., as well as carving tools, and other wood, firewood, steamers, persimmons, etc.).

The above five categories of items are all classified as heavy items. The explanations of ancient virtuous monks are the same, believing that whether they are tools that can be made, tools that have been made, or molds, they are all classified as heavy items. This statement is too general and difficult to distinguish between light and heavy. Now, verifying with the meaning of the text, they all refer to tools that can be made, as mentioned earlier. Therefore, the Vinaya states that various wooden tools

無盛處。佛令作囊盛之。故知非所成之缽器也。若有現成之器。如釜鑊等瓫甕之屬。並在諸門已收。若準古德收言。則眾具不過此攝。便妄列多位徒費譯功。其熟皮韋具如十誦中入輕。已前伊梨耄羅三皮既是生者。四分不斷。但依氍氀。故知三皮不入分限。邊方皮衣開畜。無三衣相。何必在輕。若至布鄉皮還入重。邊方開坐。何必在輕。縱許皮韋具充資下之用。以一切皮衣不許著故。余有錐刀雜器之屬準例兩判。若常擬木作者。宜從重收。若常擬隨身補綻者。便從輕限故也。

量處輕重儀本(終) 大正藏第 45 冊 No. 1895 量處輕重儀

量處輕重儀末

第十三衣缽坐具針筒盛衣貯器。及俱夜羅器(此方譯為隨缽器。即缽內所宬者也)剃刀律並斷輕(其例有三。初衣。二器。三革履。事通五眾)。

一現成衣服(初明出家所服。后明非出家所服)謂三衣覆膊祇支裙衫帔服坐具諸雜衣裳等(其例有四)。

已前一件隨身所服。名雖多別莫不障形故也。若依僧祇云。覆瘡衣雨浴衣漉水囊二種腰帶臥具入分。五分又云。劫具衣單敷衣[打-丁+親]身衣。若被即臥具之異名也。若下衣。若舍勒(四分云涅槃僧。此名內衣。即舍勒也)是可分。物準上為斷。要是純色所成。若

【現代漢語翻譯】 現代漢語譯本： 沒有可以盛放東西的地方。佛陀讓製作袋子來盛放。因此可知缽不是現成的器物。如果有現成的器物，如鍋、鑊等陶器，都在各門已經收納。如果按照古代德行的僧人的收納標準來說，那麼所有的用具都不會超出這些範圍。如果隨意列出很多種類，只是徒勞地浪費翻譯的功夫。至於熟皮的韋具，如《十誦律》中歸入輕物，之前的伊梨耄羅三皮既然是生的，四分律不斷絕使用，但可以依照氍氀（毛織物）。因此可知三皮不屬於可分之物。邊遠地區允許畜養皮衣，沒有三衣的形相，何必歸入輕物。如果到了布鄉，皮衣仍然歸入重物。邊遠地區允許坐皮，何必歸入輕物。即使允許皮韋具充當下等資具的用途，因為一切皮衣都不允許穿著。其餘的錐子、刀子等雜物，按照慣例分為兩種情況。如果經常打算用木頭製作東西，應該歸入重物。如果經常打算隨身修補衣物，就歸入輕物，就是這個緣故。

量處輕重儀本（終） 《大正藏》第45冊 No. 1895 量處輕重儀

量處輕重儀末

第十三 衣缽、坐具、針筒、盛衣貯器，以及俱夜羅器（此方翻譯為隨缽器，就是缽內所盛放的東西），剃刀，律中都判為輕物（其例子有三種：一是衣服，二是器物，三是革履，事通五眾）。

一、現成衣服（先說明出家人所穿的衣服，后說明非出家人所穿的衣服），包括三衣、覆膊、祇支、裙衫、帔服、坐具等各種雜衣裳（其例子有四種）。

以上這些隨身所穿的衣服，名稱雖然很多，但都具有遮蔽身體的作用。如果按照《僧祇律》所說，覆瘡衣、雨浴衣、漉水囊、兩種腰帶、臥具都屬於可分之物。《五分律》又說，劫具衣、單敷衣、[打-丁+親]身衣。如果說是被子，那就是臥具的另一種名稱。如果是下衣，如果是舍勒（《四分律》中稱為涅槃僧，這裡稱為內衣，也就是舍勒），是可分之物，按照上面的標準判為斷。要是純色製成的，如果

【English Translation】 English version: Nowhere to store things. The Buddha instructed to make bags to store them. Therefore, it is known that the bowl is not a ready-made utensil. If there are ready-made utensils, such as pots and cauldrons, etc., earthenware jars, they have all been collected in various categories. If according to the collection standards of ancient virtuous monks, then all the utensils would not exceed these categories. If many kinds are listed arbitrarily, it is just a futile waste of translation effort. As for the tanned leather tools, such as those included as light items in the Ten Recitation Vinaya (Dasa-bhāṇavāra), since the previous Ilīmāṭa three hides are raw, the Four-Part Vinaya (Dharmaguptaka) does not prohibit their use, but they can be based on kambala (woolen fabrics). Therefore, it is known that the three hides do not belong to divisible items. In remote areas, leather clothing is allowed to be kept, without the appearance of the three robes, why should they be classified as light items? If one arrives in a cloth village, leather clothing is still classified as heavy items. In remote areas, sitting on leather is allowed, why should it be classified as a light item? Even if leather tools are allowed to serve as inferior supplies, because all leather clothing is not allowed to be worn. The remaining awls, knives, and other miscellaneous items are divided into two categories according to convention. If one often intends to make things with wood, they should be classified as heavy items. If one often intends to mend clothing on the body, then they are classified as light items, that is the reason.

End of the Treatise on Measuring Light and Heavy Items Taishō Tripiṭaka Vol. 45 No. 1895 Treatise on Measuring Light and Heavy Items

End of the Treatise on Measuring Light and Heavy Items

Thirteenth: Robes, bowls, sitting cloths, needle cases, clothing storage containers, and kuyeluo utensils (俱夜羅器) (translated here as 'utensils accompanying the bowl,' that is, what is stored inside the bowl), razors, are all judged as light items in the Vinaya (there are three examples: first, clothing; second, utensils; third, leather shoes, applicable to all five groups).

  1. Ready-made clothing (first explaining the clothing worn by monks, then explaining the clothing worn by non-monks), including the three robes, avakṣaṇa (覆膊), saṃkakṣikā (祇支), skirts, shirts, pāṭā (帔服), sitting cloths, and various miscellaneous clothing (there are four examples).

All of the above clothing worn on the body, although with many different names, all have the function of covering the body. According to the Mahāsaṃghika Vinaya, wound-covering cloths, bathing cloths, water-filtering bags, two kinds of waistbands, and bedding are all divisible items. The Five-Part Vinaya (Sarvāstivāda Vinaya) also says, kaṭikā robe (劫具衣), single spread cloth, [打-丁+親] body cloth. If it is said to be a blanket, that is another name for bedding. If it is lower clothing, if it is saṃghāṭī (舍勒) (called nirvāṇa saṃghāṭī in the Four-Part Vinaya, here called inner clothing, that is, saṃghāṭī), it is a divisible item, judged as 'cut off' according to the above standards. If it is made of pure color, if

是五納之衣律本開用。五大上色作之。雖綺錯分明乃是山成自爾。既為聖道標式。宜從分之。若錦綺文成之衣。並如后斷。其下領袍[示*(專-寸+(舄-臼))]長袖褊袒祇支加覆苦覆膊增襻胸。如此雜類衣裳形名難具。亦並輕分。由體相乖俗色類不同。不名白衣所服。即開隨用之限。又偏袒裙衫震旦法衣。祇支覆膊天竺本制。將彼例此樣貌俱非。而猶同判在輕。曾無憚懾。若統收衣服相狀皆非本儀。故僧祇中。覆肩祇支皆長四肘二肘。今且約道俗兩分。故開輕重。若深取律制。裙衫亦非(故律中著脫法式。此方不委)如十誦中。褊袖衣復貯衣等。並不令服故。

二隨衣所有。謂鉤帶腰繩等用銅鐵竹木鉛錫所成。並衣袋箱幞等。

已前一件並隨衣入輕。又如五分。針線囊入輕。衣袋前至齊后至腰者。亦入輕。準上諸袋幞等。若以綺錯所成。雖無文相。而同俗中被袋類者。不入分限。

三成衣財具(謂布絹綾羅紬絁褐褺綿絮之屬。及錦綺繡斑雲霞之像等)。

已前一件義通重輕。若布絹乃至綿絮之財。但非綺色分明者入分。若錦繡氍氀純同一色。相狀減於法衣者同上輕分。若以青黃赤白黑五大色染。並緋碧紅綠紫等上色染成者。無問多少輕重。並從衣財入分。若補方虎眼檳榔接正眾彩間錯

【現代漢語翻譯】 現代漢語譯本：這是關於五納之衣（Pañca-nāma-cīvara，用五種不同顏色的布縫製成的僧衣）的律本的開始。用五種主要顏色製作。即使花紋錯綜複雜、色彩分明，也是天然形成的。既然是聖道的標誌，就應該按照規定分配。如果是用錦緞織成的衣服，也按照後面的規定處理。其下領、袍[示*(專-寸+(舄-臼))]、長袖、褊袒（露出右肩的服裝）、祇支（ghīcī，一種內衣）、加覆（kāku，覆蓋身體的布）、苦覆膊（kukkuṭa，覆蓋肩膀的布）、增襻（saṃghāṭī，一種外衣），如此雜類的衣裳，形制名稱難以一一列舉，也一併歸為輕分。因為它們的體相與俗人的服裝相似，顏色也不同，不屬於白衣（在家居士）所穿的衣服，所以可以隨意使用。還有偏袒（露出右肩的服裝）、裙衫（skirt and shirt）、震旦（Cīna，中國的古稱）的法衣，祇支、覆膊是天竺（India的古稱）的原本制度，將它們與此地的服裝相比，樣式都不相同，卻仍然被判定為輕分，實在沒有顧忌。如果統統收納的衣服，相狀都與原本的儀制不符，所以在僧祇（saṃgha，僧團）中，覆肩、祇支的長度分別是四肘、二肘。現在暫且按照道俗兩類來區分，所以區分輕重。如果深入研究律制，裙衫也是不符合規定的（所以律中關於穿脫的法式，此地並不清楚）。如《十誦律》中，褊袖衣、復貯衣等，都不允許穿著。

第二，隨衣所有，指的是鉤帶、腰繩等用銅、鐵、竹、木、鉛、錫製成的物品，以及衣袋、箱幞（包裹）等。

以上這些都歸為隨衣入輕。又如《五分律》中，針線囊歸為輕分，衣袋前至齊后至腰的，也歸為輕分。按照上面的規定，諸袋、幞等，如果是用綺錯織成的，即使沒有花紋，但與俗人中的被袋類似，就不歸入分限。

第三，成衣財具（指的是布、絹、綾、羅、綢、絁、褐、褺、綿絮等，以及錦、綺、繡、斑、雲霞的圖案等）。

以上這些，意義上既有重分，也有輕分。如果是布、絹乃至綿絮等材料，但不是花紋分明的綺色，就歸入分。如果是錦、繡、氍氀（qúlǘ，毛織地毯），純粹是同一種顏色，相狀比法衣簡樸的，與上面的輕分相同。如果是用青、黃、赤、白、黑五大色染，以及緋、碧、紅、綠、紫等上等顏色染成的，無論多少輕重，都從衣財入分。如果是補方、虎眼、檳榔接正、眾彩間錯（指用各種顏色和圖案補綴的衣服）

【English Translation】 English version: This is the beginning of the Vinaya (rules of monastic discipline) regarding the Pañca-nāma-cīvara (five-patched robe). It is made with the five primary colors. Even if the patterns are intricate and the colors distinct, they are naturally formed. Since it is a symbol of the holy path, it should be allocated according to the rules. If it is a robe made of brocade, it should be handled according to the following rules. The under-collar, robe [示*(專-寸+(舄-臼))], long sleeves, Pīṭha-saṃghāṭī (garment exposing the right shoulder), ghīcī (undergarment), kāku (cloth covering the body), kukkuṭa (cloth covering the shoulders), saṃghāṭī (outer robe), and such miscellaneous garments with various shapes and names that are difficult to list individually, are all classified as 'light' (less serious). This is because their form resembles secular clothing, and their colors are different, not belonging to the clothing worn by white-robed (lay practitioners), so they can be used freely. Also, the Pīṭha-saṃghāṭī, skirt and shirt, and the Dharma robes of Cīna (ancient name for China), the ghīcī and kukkuṭa are the original systems of India. Comparing them with the clothing here, the styles are all different, yet they are still judged as 'light,' without any hesitation. If all the collected clothes have shapes that do not conform to the original regulations, then in the Saṃgha (monastic community), the shoulder covering and ghīcī are four cubits and two cubits long, respectively. Now, let's temporarily distinguish between the monastic and secular categories, so we differentiate between 'light' and 'heavy' (serious). If we delve deeply into the Vinaya, skirts and shirts are also not in accordance with the rules (therefore, the rules regarding wearing and removing clothes are not clear here). For example, in the Daśa-bhāṇavāra-vinaya, short-sleeved robes and storage robes are not allowed to be worn.

Second, 'belongings accompanying the robe' refer to items made of copper, iron, bamboo, wood, lead, or tin, such as hooks, belts, and waist cords, as well as clothing bags, boxes, and wrappers.

All of the above are classified as 'light' as belongings accompanying the robe. Also, according to the Pañcavargika-vinaya, needle and thread bags are classified as 'light,' and clothing bags that reach the waist in the front and back are also classified as 'light.' According to the above rules, if the bags and wrappers are made of brocade, even if they have no patterns, but are similar to bedding bags among laypeople, they are not included in the allocation limit.

Third, 'materials for making robes' (referring to cloth, silk, damask, gauze, satin, coarse cloth, hemp cloth, cotton wadding, etc., as well as patterns of brocade, embroidery, spots, clouds, and mist).

The above has both 'heavy' and 'light' meanings. If the materials are cloth, silk, or even cotton wadding, but not brocade with distinct patterns, they are included in the allocation. If the brocade, embroidery, or woolen carpets are purely the same color, and their appearance is simpler than the Dharma robe, they are the same as the above 'light' allocation. If they are dyed with the five primary colors of blue, yellow, red, white, and black, as well as superior colors such as scarlet, turquoise, red, green, and purple, regardless of the amount or weight, they are all included in the allocation of robe materials. If they are patched with squares, tiger eyes, betel nut patterns, or a mixture of various colors and patterns.

者入重。故五分中。錦綺毛𣯟若氈(謂廣長量如上大者)蚊廚入重故也。又不同綾羅之財。雖衣體交錯。而色相純同故。律開著細鵝文相衣也。義準綾羅絞梭入輕。律開受王大價衣及種種好衣。並開大價疏衣。即知紗葛之屬例分也。

四能成縷線(謂雜色諸線無問絲布纻葛纑緝之類。及麻綟絲絢等)。

已前準斷。如善見中。針線入輕。則不論多少。並從分也。若有蟲之繭。著芋之麻。並從重收。

二是外道白衣之服。律無正斷。如下義分(其例自二)。

初是外道之衣。律本云。繡衣樹皮衣樹葉衣珠瓔珞衣木缽。及一切外道衣皮衣鳥毛衣人發馬毛貓牛尾衣等欽跋羅衣。乃至唐國李老余胤黃幆巾帔等。已前律制不著。義斷重科。由是異道標相非正之服故也。若有所施與亦開受之。若已壞其色相者。除樹皮毛髮。餘者準下入輕分也。

二者是一切白衣所服。律無正斷。義須例準(其例自五)。

初常所服用(謂士女袍襦襖子衫褲裈裳裙帔巾帽被矜氈褥靴履之屬)。

已前義判須分二途。謂今昔兩判也。準昔解云。亡五眾生常服用同世軌儀者入重。故佛言。一切白衣服不得畜。為斷惡法次第。理從重收。今不同之。雖文令不服此非斷重也。犯舍財食生過極多。死尚開分。故非

【現代漢語翻譯】 現代漢語譯本： 這些物品屬於重物。因此，在五分律中，錦綺、毛氈（指廣度和長度都如上述那樣大的）以及蚊帳都屬於重物。這與綾羅等織物不同，雖然衣體交錯，但顏色和形態是相同的。律中允許穿著帶有細鵝紋樣的衣物。根據義理推斷，綾羅等絞織的梭織物屬於輕物。律中允許接受國王贈送的貴重衣物以及各種好的衣物，也允許接受貴重的粗疏衣物。由此可知，紗、葛等織物也應歸為輕物一類。 四、能夠捻成線的物品（指各種顏色的線，無論是絲、布、苧麻、葛、蔴等，以及麻繩、絲帶等）。 對於以上物品的判斷，可以參考《善見律》。其中提到，針線屬於輕物，因此不論多少，都應歸為輕物。如果是有蟲子的蠶繭，或者附著芋頭的麻，都應歸為重物。 二是外道（非佛教的其他宗教）和在家信徒的服裝。律中沒有明確的規定，可以參考下面的義分（其例子有二）。 首先是外道的服裝。律本中說，繡衣、樹皮衣、樹葉衣、珠瓔珞衣、木缽，以及一切外道的衣服、皮衣、鳥毛衣、人發馬毛貓牛尾衣等欽跋羅衣，乃至唐朝李老（指老子）後代的黃幆巾帔等。以上律制不允許穿著，根據義理判斷應歸為重物。因為這些是異教徒的標誌，不是正統的服裝。如果有人施捨，也可以接受。如果已經破壞了其顏色和形態，除了樹皮、毛髮之外，其餘的可以參考下面的規定，歸為輕物。 二是一切在家信徒所穿的服裝。律中沒有明確的規定，需要根據義理來類比判斷（其例子有五）。 首先是日常穿著的服裝（指士女的袍、襦、襖子、衫、褲、裈、裳、裙、帔、巾、帽、被、矜、氈、褥、靴、履等）。 對於以上物品的義理判斷，需要分為兩種情況，即過去和現在的兩種判斷。根據過去的解釋，如果亡故的五眾生（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）日常穿著的服裝與世俗的禮儀相同，則歸為重物。因此，佛陀說，『一切在家信徒的衣服都不得蓄積』，爲了斷除惡法，理應歸為重物。現在不同意這種觀點。雖然經文命令不穿這些衣服，但這並不是斷除重物。犯舍財、食生等過失的情況非常多，即使是死亡也允許分，因此不應歸為重物。

【English Translation】 English version: These items are considered heavy. Therefore, in the Five-Part Vinaya, brocade, patterned silk, woolen felt (referring to those with breadth and length as described above), and mosquito nets are considered heavy. This is different from fabrics like thin silk and gauze, which, although the fabric is interwoven, have the same color and form. The Vinaya allows wearing clothing with fine goose-patterned designs. According to the principle of reasoning, woven fabrics like thin silk and gauze are considered light. The Vinaya allows accepting valuable clothing given by the king and various good clothes, and also allows accepting valuable coarse clothing. From this, it can be known that fabrics like gauze and Ge (a coarse cloth) should also be classified as light items. Four, items that can be spun into thread (referring to various colored threads, whether silk, cloth, ramie, Ge, hemp, etc., as well as hemp ropes, silk ribbons, etc.). For the judgment of the above items, refer to the Samantapasadika. It mentions that needles and thread are considered light items, so regardless of the quantity, they should be classified as light. If there are silkworm cocoons with worms, or hemp attached to taro, they should be classified as heavy items. Two, the clothing of non-Buddhists (other religions) and lay practitioners. There is no clear regulation in the Vinaya, so refer to the following division of meaning (with two examples). First, the clothing of non-Buddhists. The Vinaya states, 'Embroidered clothing, tree bark clothing, tree leaf clothing, pearl and jewel necklaces, wooden bowls, and all non-Buddhist clothing, leather clothing, bird feather clothing, human hair, horse hair, cat and cow tail clothing, etc., Qimbala clothing, and even the yellow headscarves and shawls of the descendants of Li Lao (Lao Tzu) in the Tang Dynasty.' The above are not allowed to be worn according to the Vinaya, and according to the principle of reasoning, they should be classified as heavy items. This is because these are the symbols of heretics and are not orthodox clothing. If someone donates them, they can be accepted. If their color and form have been damaged, except for tree bark and hair, the rest can be classified as light items according to the following regulations. Two, the clothing worn by all lay practitioners. There is no clear regulation in the Vinaya, so it needs to be judged by analogy according to the principle of reasoning (with five examples). First, the clothing worn daily (referring to the robes, jackets, padded jackets, shirts, trousers, underpants, skirts, shawls, scarves, hats, quilts, blankets, felt, mattresses, boots, shoes, etc. of scholars and women). For the judgment of the above items according to the principle of reasoning, it needs to be divided into two situations, that is, two judgments of the past and the present. According to the past explanation, if the daily clothing of the deceased Five Assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramaneris, and Siksamana) is the same as secular etiquette, it is classified as heavy. Therefore, the Buddha said, 'All lay people's clothes must not be accumulated,' in order to cut off evil dharmas, it should be classified as heavy. Now, this view is not agreed upon. Although the scriptures command not to wear these clothes, this is not cutting off heavy items. There are very many cases of committing offenses such as abandoning wealth and eating living beings, and even death is allowed to be divided, so it should not be classified as heavy.

重攝。如后義判。若俗人奉施。僧得而未暇改正為法衣者。準斷入輕。有多義故。一佛開受施。二聽說凈。三聽改變如法受用。若色未改。相狀俗衣併入重收。為絕懷俗之心也。廣如鈔中。不同錦綺以體相同俗。必壞色相者聽分。此但相乖而堪附道服。故開改用。若有長髮沙門。心希名貫。衫褲隨俗都絕三衣。道在虛通。俗存我固。既思名系將何為道。無問死活。俱不可分。余聞。戲女暫披法衣生生常在僧位。今則貪名樂於俗服。義必劫劫恒居背真理路顯然。豈在輕限。又諸律無斷重者。必緣障不許披法服者。縱著俗衣不須入輕。雖佛開著非久用故。如賊奪恐難之類。自余巾帶等服定非道用。例準重收。氈蓐二件同上所判故也。

二御暑雨之服(謂褐衣羊裝油帔梭䒾笠子障熱傘蓋等)。

三禦寒之服(謂皮裘貂瓔狐貉帽蓐耳手足諸擬宜者)。

四莊飾之服(謂花釵纓絡環釧珮綬治身眾具。及鏡奩裝匣瑩飾)。

五朝宗祭服(謂冠幘貂纓大袖裙褶革帶履舄等)。

已前五件並是俗人所服。而比丘時有得者。須分判之。初一之中。羊裝褐衣全俗服類。如上非輕。第二皮服律正制止無宜有開。必是熟財。微供資下亦許分也。第三裝飾之具彌是所制。律本具之。俗態未除。理須除遣。尚不許捉

。何得在輕。第四朝服雖非所應。然衫褶之類堪從改換。可入輕收。冠革之徒宜從重攝。餘者例之。

二器具資。要律斷缽器入輕。餘者隨事附見(其例有四)。

初是正缽。謂量是三斗已下斗半已上。體是瓦鐵色。唯熏治者是如法器。

二是隨缽。謂次缽小缽鍵金*恣並銅鍮碗盞(大小如前量也。及以七筋等總名俱夜羅器也)。

三隨器所宬。謂函袋幞絡巾帊等。

已前三件。若缽器量體色依法者。律正斷輕。必體是竹木布帛。色是漆油棍鑒者入重。故僧祇云。過量白缽瓷瓦鐵等入重。以體量不如故也。不同瓶罐等但令量如即堪從用。此是應量彌須準正。其餘隨缽律本斷輕。而但云俱夜羅器。不顯其相(如五正蒲阇尼五非正佉阇尼等。而有總別二名者也)若準十誦云。小缽半缽鍵𨩲入分。其隨器袋幞律亦斷賞勞。理從輕限。故五分中缽囊入分。亦有繡彩裝飾者。可單抽重收。事同繡錦之服。

四針筒具。謂銅瓦木鐵鳥翮所成者。律斷賞勞。義非正重。

已前一事乃是小緣人必有之。理須分處。中國多用牙角作者。律制打破。開畜如前。宜入輕分。或以氈作者。或錯彩莊嚴者。或繡纈結絡者。或作錯綺彩袋(號為針線袋也)並是華綺俱從重收。

【現代漢語翻譯】 現代漢語譯本：如何判斷物品的輕重？第四，僧侶的日常服裝雖然不屬於必需品，但可以適當放寬，例如內衣之類的可以歸入輕微的處罰。帽子和皮革製品應該嚴格處理，歸入較重的處罰。其餘的物品可以以此類推。

二、關於器具和資財。按照戒律，缽屬於輕微處罰的範疇，其餘的物品則根據具體情況而定（有四種情況）。

首先是正缽（patra），指的是容量在三斗以下、一斗半以上的缽。材質是瓦或鐵，顏色也是瓦鐵色。只有經過熏治的缽才是符合戒律的器具。

其次是隨缽，指的是次缽、小缽、鍵恣（jianzi）（鼻奈耶（Vinaya）中說的小而淺的鐵缽），以及銅鍮碗盞（大小和前面的缽一樣，以及七筋缽等，總稱為俱夜羅器（kuyeluqi））。

第三是隨缽所盛放的物品，指的是函、袋、幞絡、巾、帊等。

以上三種物品，如果缽的容量、材質、顏色符合戒律，那麼按照戒律就屬於輕微處罰。如果材質是竹木、布帛，顏色是漆油或棍鑒，那麼就屬於較重的處罰。所以僧祇律（Saṃghāti）中說，超過規定容量的白缽、瓷瓦缽、鐵缽等屬於較重的處罰，因為它們的材質和容量不符合規定。這和瓶罐等物品不同，瓶罐只要容量符合規定就可以使用。缽的容量必須嚴格按照規定。其餘的隨缽，按照戒律原本屬於輕微處罰，但只說是俱夜羅器，沒有明確說明其形狀（例如五正蒲阇尼（wuzhengpujhani）、五非正佉阇尼（wufeizhengqiejhani）等，有總名和別名）。如果按照十誦律（Daśādhyāya-vinaya）的說法，小缽、半缽、鍵𨩲（jianlou）可以分給他人。隨缽的袋子、幞絡，按照戒律也屬於賞賜或勞作所得，應該按照輕微處罰處理。所以在五分律（Mahāvastu）中，缽囊可以分給他人，也有用繡彩裝飾的，可以單獨取出貴重的部分，按照繡錦服裝的標準處理。

第四是針筒用具，指的是用銅、瓦、木、鐵、鳥翮製成的針筒。按照戒律屬於賞賜或勞作所得，但並非非常重要。

以上這些物品是出家人必備的，應該區別對待。中國大多使用牙角製作的針筒，戒律規定要打破。如果已經擁有，處理方式和前面一樣，可以歸入輕微處罰。或者用氈製作的，或者用彩色裝飾的，或者用刺繡結絡的，或者用綺彩袋製作的（稱為針線袋），這些華麗的物品都應該歸入較重的處罰。

【English Translation】 English version: How to determine the lightness or heaviness of items? Fourth, although a monk's daily clothing is not considered essential, it can be appropriately relaxed. For example, underwear can be classified as a minor offense. Hats and leather goods should be strictly handled and classified as more serious offenses. The remaining items can be treated analogously.

Two, regarding utensils and possessions. According to the Vinaya, the alms bowl (patra) falls under the category of minor offenses, while other items are determined on a case-by-case basis (there are four situations).

First is the 'correct' alms bowl (patra), referring to a bowl with a capacity of less than three dou (斗, a unit of volume) and more than one and a half dou. The material is tile or iron, and the color is also tile or iron. Only a bowl that has been smoked and treated is considered a Vinaya-compliant utensil.

Second are the 'accompanying' bowls, referring to secondary bowls, small bowls, jianzi (鍵恣) (the Vinaya says a small, shallow iron bowl), as well as copper and brass bowls and cups (the size is the same as the previous bowls, and seven-sinew bowls, etc., are collectively called kuyeluqi (俱夜羅器) utensils).

Third are the items contained within the accompanying bowls, referring to cases, bags, turbans, cloths, and handkerchiefs, etc.

For the above three items, if the bowl's capacity, material, and color comply with the Vinaya, then according to the Vinaya, it is considered a minor offense. If the material is bamboo, wood, cloth, or silk, and the color is lacquer, oil, or gunjian, then it is considered a more serious offense. Therefore, the Saṃghāti (僧祇律) says that white bowls, porcelain bowls, iron bowls, etc., that exceed the prescribed capacity are considered more serious offenses because their material and capacity do not comply with the regulations. This is different from bottles and jars, etc., which can be used as long as the capacity complies with the regulations. The capacity of the alms bowl must strictly comply with the regulations. The remaining accompanying bowls, according to the original Vinaya, are considered minor offenses, but it only mentions kuyeluqi utensils without clearly specifying their shape (such as the five correct pujhani (蒲阇尼), the five incorrect qiejhani (佉阇尼), etc., which have general and specific names). According to the Daśādhyāya-vinaya (十誦律), small bowls, half bowls, and jianlou (鍵𨩲) can be distributed to others. The bags and turbans of the accompanying bowls, according to the Vinaya, are also considered rewards or labor income and should be treated as minor offenses. Therefore, in the Mahāvastu (五分律), alms bowl bags can be distributed to others, and some are decorated with embroidery, and the valuable parts can be taken out separately and treated according to the standards of embroidered clothing.

Fourth are needle tube utensils, referring to needle tubes made of copper, tile, wood, iron, or bird feathers. According to the Vinaya, they are considered rewards or labor income, but they are not very important.

The above items are essential for monks and should be treated differently. In China, most needle tubes are made of ivory or horn, and the Vinaya stipulates that they should be broken. If they are already owned, the treatment is the same as before and can be classified as a minor offense. Or those made of felt, or those decorated with colors, or those embroidered and knotted, or those made of colorful bags (called needle and thread bags), these gorgeous items should all be classified as more serious offenses.

若純色氈袋並所𡷫之缽。無問銅鐵多少。並即分也(必積針擬貨亦準上通)。

三資下之具。謂皮革屣鞋屩靴襪巾布裹足。及隨有袋幞等巾帊裹束者。

已前一件正律唯明革履一色。餘者不明。依僧祇五分斷。革屣及囊入分。必現有熟皮。準十誦中。系革屣韋靴韋鹿韋熟韋里腳指韋應分。必有生皮理從重攝。然此神州都不服用。嶺表劍南時有著者。若南海諸國五竺道俗皆常所履服也。其形如此方折屐狀。兼施后踵。邊耳全無。多以革皮作之。若以靴履例準義亦開分。靴履鞋屨時有三臺。龍鳳及錯線綺繡刺成者。若非純色宜入重收。或有平靴尖靴。律無正斷。然五分中以靴𩍓太深為世所譏。理非懷道者所踐。平靴異俗可入輕分。尖全乖道。準入重攝。若準天竺復羅形如皮靴。面前決開。行則左右掩系。必平尖二靴似此相從。並準入輕。余有短𩍓高頭類。列亦宜從履屨同斷。

重之曰。上準律文例斷。出處的明。而神解不同。意用難約。理須分門逞路。以義相收。然重輕兩物罪相須知。必先究委定其綱致。則相種曉據。便處斷懔然。譬臨深履薄。詳而後述者。其在茲乎。然僧物乃多。或一部二部。或四種八種。今但約位就人。四科皆盡。故隨科條理。並如下引。

一侷限常住僧物。謂約界限不通

【現代漢語翻譯】 現代漢語譯本 若只有純色的氈袋和所持的缽，無論銅鐵多少，都應當分給僧眾（如果積攢針線等貨物，也參照上述原則分配）。

三種資身之物包括：皮革做的鞋、履、鞋子、靴子、襪子、巾、布，以及包裹腳的裹腳布，還有隨身攜帶的袋子、包袱等巾帕包裹之物。

之前的律典只明確提到革履這一種顏色，其餘沒有明確說明。按照《僧祇律》和《五分律》來判斷，革屣和囊可以分給僧眾。如果現在有熟皮，參照《十誦律》中的規定，系革屣、韋靴、韋鹿、韋熟、韋里腳指韋都應該分給僧眾。如果是有生皮，則應從重處理。然而，在中土神州，人們都不穿用這些東西，只有嶺南和劍南地區有時有人穿著。如果在南海諸國和五竺，僧俗都經常穿著。它們的形狀像這邊的折屐，但有後跟，沒有邊耳，多用皮革製作。如果用靴履的例子來類比，也應該允許分給僧眾。靴履鞋屨有時有三臺、龍鳳以及錯線綺繡刺成的花紋，如果不是純色的，應該從重處理。或者有平靴和尖靴，律典沒有明確的判斷。然而，《五分律》中認為靴𩍓太深會被世人譏笑，不適合修行人穿著。平靴是異族的習俗，可以分給僧眾。尖靴完全不符合道義，應該從重處理。如果參照天竺的復羅，形狀像皮靴，前面有開口，行走時左右掩系，那麼平靴和尖靴都可以參照這種方式處理，都允許分給僧眾。其餘的短𩍓和高頭類的鞋子，也應該按照鞋履的標準來判斷。

總結：以上是根據律文的例子來判斷，出處明確，但人們的理解不同，意圖難以統一。因此，需要分門別類，按照道理來處理。然而，輕重兩種物品的罪過需要了解。必須先徹底研究，確定其綱要，才能明確依據，處斷時才能謹慎。就像面臨深淵、腳踩薄冰一樣，詳細考慮后再敘述。僧眾的物品很多，或者一部兩部，或者四種八種。現在只根據地位和人，四科都包括在內。因此，按照科條來整理，如下引用。

第一類是侷限於常住僧眾的物品，也就是按照界限不流通的物品。

【English Translation】 English version If there is only a plain felt bag and the alms bowl that is carried, regardless of the amount of copper or iron, it should be distributed among the Sangha (if needles, threads, or other goods are accumulated, the same principle applies).

The three types of personal belongings include: leather shoes, slippers, shoes, boots, socks, towels, cloths, and foot wraps used to wrap the feet, as well as bags, bundles, and other items wrapped in towels or cloths that are carried.

Previous Vinaya texts only explicitly mentioned leather shoes of one color, with no clear instructions for the rest. According to the Sarvastivada Vinaya and the Mahisasaka Vinaya, leather sandals and bags can be distributed to the Sangha. If there is currently tanned leather, according to the Dasabhumi-vinaya, leather sandals, leather boots (Vebhuta), Ve-deer, Ve-ripe, Ve-inner and Ve-toe should all be distributed. If there is raw leather, it should be dealt with more severely. However, in the land of China, people do not wear these items; only in the Lingnan and Jiannan regions do people sometimes wear them. In the countries of the South Sea and the five regions of India, both monastics and laypeople often wear them. Their shape is like the folding clogs here, but with heels and no side straps, mostly made of leather. If we use the example of boots and shoes for analogy, it should also be permissible to distribute them to the Sangha. Boots and shoes sometimes have three platforms, dragon and phoenix designs, or intricate embroidery. If they are not plain, they should be dealt with more severely. Or there are flat boots and pointed boots, for which the Vinaya does not have clear judgment. However, the Mahisasaka Vinaya considers boots that are too deep to be ridiculed by the world, and they are not suitable for practitioners. Flat boots are a custom of foreign lands and can be distributed to the Sangha. Pointed boots are completely contrary to the Dharma and should be dealt with more severely. If we refer to the Kukkuta of India, which is shaped like leather boots with an opening in the front that is fastened left and right when walking, then both flat and pointed boots can be treated in this way and allowed to be distributed. Other short boots and high-topped shoes should also be judged according to the standards for shoes and slippers.

In summary: The above is based on examples from the Vinaya texts for judgment, the sources are clear, but people's understanding differs, and intentions are difficult to unify. Therefore, it is necessary to categorize and deal with them according to reason. However, the faults of both light and heavy items need to be understood. It is necessary to thoroughly study and determine the outline, so that the basis can be clarified, and the judgment can be cautious. Just like facing a deep abyss and treading on thin ice, consider carefully before narrating. There are many items of the Sangha, either one or two parts, or four or eight types. Now, only according to the position and person, all four categories are included. Therefore, organize according to the categories, as quoted below.

The first category is items limited to the resident Sangha, that is, items that do not circulate according to boundaries.

余寺。恒供別住。故云然也。物相如何。即田園房宇山林池澤人畜等是也。若盜損斯物罪科二重。有主望監治(即主掌者)無護通僧結。滿五皆擯棄。不至須眾治。有人言。盜僧物者唯結偷蘭。由體遍四方之僧。乃錢不滿五故也。如律中時有比丘。盜分僧物以為四分。但結偷蘭者。文成證也。余則謂之不然。何者律據暫遮僧也。初為在村行惡污染俗家。僧眾往檳。故生斯計。分物且屬四人僧。則住無安所。內財既不有損。外跡彌復澄消。以此遮僧。可為明略。然本非長永。故罪事不成。律據本情依情權結。所以身子目連深鑒緣據。還依本計明判不成。故使眾僧仍舊複用。若盜必結。正隨物多少雖罪階二位(謂滿五波羅夷。減五偷蘭遮也)莫非決屬也。若奪斯物。望主極刑。以損我故罰他。罪則究竟。若不損故還我。罪則方便。方便故可奪。彼此無瑕。究竟故屬他。自他同惱。出在僧祇。聖量明乎善見婆沙。故彼律云。時有知事比丘。以僧物為佛法兩用。佛言。波羅夷。此豈望四方而通方便也。必若疑於四方常住交雜重輕者。又彼文云。假使能集十方僧。共分此物亦不得也。故知通望一僧總為一主。畢竟無分此物也。如何約數言可分之。言可分者。謂四方現前及四方常住物耳。律本乃云。若僧若眾多人若一人。不應分此

物賣此物。及自入己者。此據別時因過為言。若諸部相融分賣明顯。故律令回易田地。論許轉𧵍房堂。開則坦然公行。制則為遮心過。必有須微奪者。不得不微。皆謂賊情猶豫未決也。今別屬已定。如何還奪。若故奪者。還及坐之。故律本云。時有奪劫者物。佛言波羅夷。是名賊復奪賊。正教如此。奪剝彌難。既令他犯盜。必須納現贓。贓既返收。罪便虛結。非為損物。盜則空來。若此任法司。便推繩酷濫九橫陳之。終古五枉更衍將來。余以凡語難依聖情易照。可依僧祇明斷隨物重輕。必五眾亡后。入重之財處斷或違。如下顯相。若當別主所護望主結其二罪(謹慎防守望僧結之。怠惰慢藏則望引護)若現僧共分同賣。皆望常住結之(謂滿五皆須棄。減者偷蘭遮也)並如大鈔隨相釋之。此則文據㦎然。譬猶天分地裂形聲大矣。人誰惑哉。若昏冒未悛。乃抱昔習者。良以惡類卒而難屏故也。

二者四方常住僧物。謂義通域外。事限坊中。故云然也。物相如何。即現熟僧供分啖之物是也。若盜此物罪亦兩科。主掌自偷罪便單結(謂望四方僧人無滿。五分唯結偷蘭遮。約體分三品故也)若有主守護望別結輕重(謂滿不滿故也)有人云。無問生熟食具。盜者偷蘭余亦謂之不然。謂物體通局也。前以人被四方法均凡聖故。罪

【現代漢語翻譯】 現代漢語譯本： 有人賣掉本屬於他人的東西，以及將已經歸屬於自己所有的東西又拿出來賣。這種情況是根據不同時期的因果關係來判斷的。如果各個部分（指財物的所有權）劃分明確，買賣行為也很清楚，那麼按照法律規定，可以進行土地的買賣，按照論典的規定，可以轉讓房屋和廳堂。如果允許，就可以公開進行；如果禁止，則是爲了防止內心的貪婪。如果必須稍微奪取一些東西，也是不得已而為之，這都是因為盜賊的犯罪意圖猶豫未決。現在如果已經明確歸屬於某人，如何還能奪取呢？如果故意奪取，就要歸還並治罪。所以律本上說，有時發生搶奪財物的情況，佛說這是波羅夷罪（最重的罪），這就是賊又搶奪賊。正確的教義就是這樣，搶奪剝削更加困難。既然已經使他人犯了盜竊罪，就必須交出贓物。贓物既然被收回，罪名就成了虛假的指控。這不是爲了減少損失，而是盜竊行為本來就是空無一物的。如果這件事交給執法部門處理，他們就會推行嚴酷的法律，濫用九種刑罰，最終導致五種冤屈更加蔓延。我用通俗的語言來說明，聖人的心意容易理解。可以依據僧祇的規定，根據財物的輕重來明斷。如果五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）去世后，屬於重物的財產處理不當，就會出現以下明顯的現象。如果是由其他主人所守護的財物，希望主人承擔兩種罪責（謹慎防守，希望僧人承擔罪責；如果懈怠、輕慢地藏匿，那麼希望引護人承擔罪責）。如果是現在僧眾共同分配並共同出售的財物，都希望常住（寺院）承擔罪責（意思是說，如果價值超過五錢，就必須全部沒收；如果價值不足五錢，就是偷蘭遮罪）。這些都像《大鈔》中隨文解釋的那樣。這些都是有文字依據的，就像天崩地裂一樣，形勢非常明顯，還有誰會迷惑呢？如果有人昏庸糊塗，沒有悔改，仍然抱著過去的惡習不放，那是因為惡人很難一下子清除掉的緣故。

第二種是四方常住僧物（指寺院的公共財產），意思是說，它的意義可以通達國外，但實際事務僅限於寺院內部。所以才這樣說。這種財物的特點是什麼呢？就是現在成熟的僧人供養和分食的物品。如果盜竊這種財物，罪責也有兩種。如果是主管自己偷竊，罪責就單獨成立（意思是說，希望四方僧人不滿五人，只判偷蘭遮罪，因為按照財物的價值分為三等）。如果有主人守護，希望根據情況分別判處輕重罪責（意思是說，根據價值是否超過五錢來判斷）。有人說，無論是生食還是熟食，盜竊者都判偷蘭遮罪，我認為這種說法不對。這是因為財物的性質有通有局。前面是因為人被四方僧眾平等對待，無論凡聖，所以罪責...

【English Translation】 English version: Someone sells something that belongs to someone else, or sells something that already belongs to themselves. This situation is judged based on the cause and effect relationship at different times. If the various parts (referring to the ownership of the property) are clearly divided and the buying and selling behavior is also clear, then according to the law, land can be bought and sold, and according to the Abhidharma, houses and halls can be transferred. If it is allowed, it can be carried out publicly; if it is prohibited, it is to prevent greed in the heart. If it is necessary to seize something slightly, it is also a last resort, and this is because the thief's criminal intent is hesitant and undecided. Now, if it is clearly owned by someone, how can it be taken away? If it is deliberately taken away, it must be returned and punished. Therefore, the Vinaya says that sometimes there is a situation of robbing property, and the Buddha said that this is a Parajika offense (the most serious offense), which is a thief robbing a thief. The correct teaching is like this, and robbery and exploitation are even more difficult. Since others have been made to commit theft, the stolen goods must be handed over. Since the stolen goods have been recovered, the crime becomes a false accusation. This is not to reduce the loss, but the theft is originally empty. If this matter is handed over to the law enforcement department, they will promote harsh laws and abuse the nine punishments, which will eventually lead to the further spread of the five injustices. I use common language to explain that the intention of the saints is easy to understand. According to the Sangha's regulations, a clear judgment can be made based on the weight of the property. If the property belonging to heavy objects is improperly handled after the death of the five groups (bhikkhus, bhikkhunis, sramaneras, sramanerikas, and siksamana), the following obvious phenomena will occur. If the property is protected by other owners, it is hoped that the owner will bear two crimes (careful defense, hoping that the Sangha will bear the crime; if negligent and contemptuous concealment, then it is hoped that the protector will bear the crime). If it is the property that is currently distributed and sold jointly by the Sangha, it is hoped that the Sangha (monastery) will bear the responsibility (meaning that if the value exceeds five coins, it must be confiscated; if the value is less than five coins, it is a Thullananda offense). These are all explained in the commentary. These are all based on written evidence, just like the collapse of the sky and the cracking of the earth, the situation is very obvious, who else would be confused?

Secondly, the Sangha's property belonging to the four directions (referring to the public property of the monastery) means that its meaning can reach foreign countries, but the actual affairs are limited to the monastery. That's why it is said. What are the characteristics of this property? It is the items that are offered and shared by the mature Sangha. If this property is stolen, there are also two kinds of crimes. If the person in charge steals it himself, the crime is established separately (meaning that if the Sangha in the four directions is less than five people, only a Thullananda offense is judged, because the value of the property is divided into three grades). If there is an owner to protect it, it is hoped that light and heavy crimes will be judged separately according to the circumstances (meaning that it is judged according to whether the value exceeds five coins). Some people say that whether it is raw or cooked food, the thief is judged to be a Thullananda offense, and I think this statement is incorrect. This is because the nature of the property is both general and specific. The reason why the person is treated equally by the Sangha in the four directions, regardless of whether they are ordinary or holy, is because the crime...

分二品。並約根本究竟。今集僧分食。謂是可食者分之。及至撾系鐘磐。何曾均行米麵。但以四方僧侶望剎為家。法食義通。臨時進飯。今若方中賦粟。理須饋造。若待成熟限期已過。終非急濟。豈曰當饑畫餅劇談驗之今矣。故佛令聲召八方依時通給。受者執缽而仰請。授者歡心而俯施。皆即可進口。不待火成。若猶須搗炊。便應持釜鑊五熟之器。制必畜之。此則罪漲滔天。福流沈地。必若然者則自煮內煮纏附未央。壞生熟生卒難逃責。今以凡心叵禁。聖制易依。故僧祇中。時有盜將僧食還房。佛言偷蘭。此約四方僧不滿五也。善見論中。結重罪者為約守護為言耳。此則輕重明文。深有所以故結也。前達通收輕重者濫委彌彰。然教有開合。前後相融。若執現文俱須重斷。故薩婆多雲。不打鐘而啖僧食者犯盜。善見論云。至空寺不擊磬。而食果者亦犯盜。此又正論明判。承古彌難。而文但言盜。故盜通大小也。故彼多見母等三論。並云隨直多少結。而不定罪名。準例如上。約判想無差貳也。由作法集僧但分可啖之食。則米麵穀麥不是僧分。若本由此等熟則可分。故入輕者。則田疇六畜園樹五行火調之器須分。百穀之糧均給。既飯時無此。正法唯指現啖科之。故知能熟眾具生舉儭糧。即是不分僧物。義同前段。重物有損結

【現代漢語翻譯】 現代漢語譯本： 分為兩品，並概括了根本和究竟的道理。現在聚集僧眾分發食物，是指可以食用的食物才分發。至於敲擊鐘磐，何曾平均分發米麵？只是因為四方僧侶以寺廟為家，法食的意義是相通的，所以臨時供給飯食。現在如果從各地徵收糧食，理應供給制造食物。如果等待糧食成熟，期限已經過了，最終無法及時救濟。難道說『當饑畫餅』的空談，如今可以驗證了嗎？所以佛陀命令通過聲音召集八方僧眾，按照時節普遍供給。接受食物的人拿著缽仰著請求，給予食物的人歡喜地俯身施捨，都可以直接入口，不需要經過火煮。如果還需要舂米做飯，就應該持有鍋鑊等五種烹飪器具，並且必須儲備這些器具。這樣一來，罪過就會像洪水一樣氾濫，福德就會像泥土一樣沉沒。如果一定要這樣做，那麼自己煮、在寺內煮，纏繞不清，無論生熟，最終都難以逃脫責罰。現在因為凡夫的心難以禁止，聖人的制度容易遵循，所以在僧團中，有時有盜竊僧眾食物帶回自己房間的情況，佛說這是偷蘭罪（Sthulanandana，一種罪名）。這裡說的是四方僧眾不滿五人的情況。《善見論》中，判為重罪是爲了強調守護的意義。這其中輕重罪名的區分非常明確，有其深刻的原因。之前那些通達並概括輕重罪名的人，濫用職權的情況非常明顯。然而教義有開合，前後可以相互融合。如果執著于現有的條文，都判為重罪，那麼《薩婆多論》（Sarvastivada，一個部派）說：『不敲鐘而吃僧眾食物的人，犯盜罪。』《善見論》說：『到了空寺不敲磬，而吃水果的人也犯盜罪。』這又是明確的論斷，繼承古制更加困難。但是經文中只說『盜』，所以盜罪有大小之分。所以《多見母論》等三論，都說根據價值多少來判罪，而不確定罪名。參照上面的例子，判斷應該沒有差別。因為通過作法聚集僧眾，只分發可以食用的食物，那麼米麵穀麥就不是僧眾可以分發的。如果本來就是用這些東西做熟的食物，那麼就可以分發。所以判為輕罪的情況，那麼田地、六畜、園林樹木、五行火調的器具都需要分發，各種糧食都要平均供給。既然吃飯時沒有這些，正法只針對現成的食物進行科判。所以知道能夠烹飪食物的各種器具和生糧，就是不分僧物，意義與前一段相同。貴重物品有損失，判為結罪。

【English Translation】 English version: Divided into two sections, encompassing the fundamental and ultimate principles. Now, gathering the Sangha to distribute food refers to distributing only what is edible. As for striking the bells and drums, when has there been an equal distribution of rice and flour? It is only because monks from all directions regard the monastery as their home, and the meaning of Dharma food is interconnected, that food is provided temporarily. Now, if grain is collected from various regions, it should be used to prepare food. If we wait for the grain to ripen, the deadline will have passed, and we will ultimately fail to provide timely relief. Could it be that the empty talk of 'drawing a cake to satisfy hunger' can now be verified? Therefore, the Buddha commanded that monks from all directions be summoned by sound, and that provisions be universally supplied according to the season. Those receiving food hold their bowls and request with reverence, while those giving food offer with joy and humility. All can be consumed directly, without the need for cooking. If there is still a need to pound rice and cook, then one should possess pots and pans and other cooking utensils, and these utensils must be stored. In this case, the sins will overflow like a flood, and the merits will sink like mud. If one must do this, then cooking oneself, cooking within the monastery, becoming entangled, whether raw or cooked, one will ultimately not escape blame. Now, because the minds of ordinary people are difficult to restrain, the rules of the saints are easy to follow. Therefore, in the Sangha, there are times when monks steal food from the Sangha and take it back to their rooms. The Buddha said that this is a Sthulanandana (a type of offense). This refers to the situation where the Sangha from all directions is less than five people. In the 'Samantapasadika' (Shan-Chien-P』i-P』o-Sha, a commentary on the Vinaya), the judgment of a serious offense is to emphasize the meaning of protection. The distinction between light and heavy offenses is very clear, and there is a profound reason for it. Those who previously understood and summarized light and heavy offenses were clearly abusing their authority. However, the teachings have opening and closing, and the front and back can be integrated. If one clings to the existing clauses and judges all as serious offenses, then the Sarvastivada (a school of Buddhism) says: 'Those who eat the food of the Sangha without ringing the bell commit theft.' The 'Samantapasadika' says: 'Those who arrive at an empty temple and eat fruit without striking the chime also commit theft.' This is another clear judgment, and it is more difficult to inherit the ancient system. However, the scriptures only say 'theft,' so theft has different degrees. Therefore, the 'Matrika' and other three treatises all say that the judgment is based on the value, and the name of the offense is not determined. Referring to the above examples, the judgment should be no different. Because the Sangha is gathered through the Dharma, and only edible food is distributed, then rice, flour, grains, and wheat are not what the Sangha can distribute. If the food is originally cooked with these things, then it can be distributed. Therefore, in the case of a light offense, then fields, livestock, gardens, trees, utensils for cooking with the five elements need to be distributed, and all kinds of grain must be equally supplied. Since these are not available at mealtime, the Dharma only judges the food that is readily available. Therefore, knowing that the various utensils and raw grains that can cook food are not distributed to the Sangha, the meaning is the same as the previous paragraph. Valuable items are damaged, and the judgment is that an offense has been committed.

之極刑。文如本鈔所明。部別照鏡。以外五眾云歿。現成熟食宜同上律具解。通望四方不滿。但結一品偷蘭。必供濟別住義通事局。宜作白二羯磨分。上二物送給他寺者。佛正開之。

三者四方現前僧物。謂情通內外。立法遮分。即道俗七眾為僧得之施。存亡五眾入分。輕物等是也。若據量罪相亦結兩途。主掌自偷則望四方僧不滿五。唯結偷蘭遮。若有別主望別結重。此謂未加法前故名僧財物。則望三千世界一化通僧。皆獲福利。反資施主。若盜此物望僧結之。而僧終難集。義須法約。故聖令羯磨遮制外來。若已加白二。物局現集之僧。而令通付一人。任其量數分給。若執掌自盜罪望現前結之。若盜者避守護人罪便兩結(謂專守望僧法。慢藏望守護結)故善生經云。亡比丘物未羯磨前取望十方僧罪輕(謂治輕。業重也)若已羯磨望現前僧罪重(謂現治雖重。未來業輕也)。

四者當分現前僧物。謂供身眾具限分衣資也。猶事局別人。非望僧結。罪居兩位。大如上陳。皆望現前一身為財主。縱有多人同活通望俱一科之。猶財事既均故凈舍俱受。律本云。誰犯尼薩耆。佛言。若僧若眾多人若一人。準此一人說凈通皆不犯罪也。如僧祇云。若眾多人分得。分已中有善毗尼人。為說凈者一切不犯。若多人共財雖犯

【現代漢語翻譯】 現代漢語譯本：這是最嚴厲的刑罰。具體情況如本鈔所載。按照類別對照鏡子（進行判斷）。除了已經去世的五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）之外，現在能夠接受供養的（僧眾），應該按照上述律條詳細解釋。普遍來看，如果盜竊的財物價值不足以構成四方僧眾的損失，那麼只判處一品偷蘭遮（Sthūlātyaya，一種罪名）。必須供養和救濟那些住在別處的、精通事務的僧人。應該進行白二羯磨（白二羯磨，一種僧團會議程式）來分配（財物）。如果將上述兩類財物送給其他寺廟，佛陀是允許的。 第三種是四方現前僧物。指的是內外情況都清楚，通過立法來限制分配。也就是說，道俗七眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼、優婆塞、優婆夷）爲了僧眾而獲得的施捨，去世的五眾也有資格參與分配。輕微的財物等等就是這種情況。如果根據量刑來判斷罪行，也會判處兩種罪行。如果是主管自己偷盜，那麼因為不足以構成四方僧眾的損失（即價值不足五），所以只判處偷蘭遮。如果有其他主管，那麼根據情況判處更重的罪行。這指的是在進行羯磨法（羯磨法，僧團議事程式）之前，所以稱為僧財物。那麼，三千世界所有僧眾都能獲得福利，反過來資助施主。如果盜竊這種財物，就針對僧眾來判罪，但是僧眾很難聚集。因此，必須通過法律來約束。所以聖人（佛陀）命令通過羯磨來禁止外來者（盜竊）。如果已經進行了白二羯磨，財物就屬於現前聚集的僧眾。然後讓一個人負責，按照數量分配。如果執掌者自己偷盜，那麼就針對現前僧眾來判罪。如果盜竊者躲避守護人，那麼就會判處兩種罪行（指的是專門守護僧物的，以及故意隱藏盜竊行為的）。所以《善生經》說，去世比丘的財物，在沒有進行羯磨之前盜取，針對十方僧眾的罪行較輕（指的是懲罰輕，但業報重）。如果已經進行了羯磨，針對現前僧眾的罪行較重（指的是現在懲罰重，但未來業報輕）。 第四種是應當分配的現前僧物。指的是供養身體的用具，以及限定分配的衣物。這種情況類似於事情只侷限於特定的人，而不是針對整個僧眾來判罪。罪行處於兩個等級。大的情況如上所述。都是針對現前自身作為財物的主人。即使有多人共同生活，也只算作一個罪行。就像財物和事情既然是均等的，那麼清凈的舍（Samskrita，經過如法處理的）和不清凈的都接受。律本說，誰犯了尼薩耆（Nissaggiya，一種罪名）？佛說，無論是僧眾、很多人還是一個人。按照這個標準，一個人說清凈，那麼所有人都不犯罪。如《僧祇律》說，如果很多人分得了財物，在分配之後，如果有精通毗尼（Vinaya，戒律）的人為他們說清凈，那麼一切都不犯罪。如果多人共有財物，即使犯了罪

【English Translation】 English version: This is the most severe punishment. The details are as stated in this commentary. Judge according to the categories by referring to the mirror (of the law). Apart from the deceased five assemblies (bhikkhus, bhikkhunis, sikkhamanas, samaneras, and samaneris), those (monastics) who are currently able to receive offerings should be explained in detail according to the aforementioned precepts. Generally speaking, if the value of the stolen property is not enough to constitute a loss to the Sangha of the four directions, then only a Sthūlātyaya (a type of offense) is imposed. It is necessary to provide for and aid those monastics who live elsewhere and are proficient in affairs. A Baini Kamma (Baini Kamma, a type of Sangha meeting procedure) should be conducted to distribute (the property). If the above two types of property are sent to other temples, the Buddha permits it. The third type is the property of the Sangha of the four directions that is present. This refers to situations where the internal and external circumstances are clear, and distribution is restricted through legislation. That is to say, the offerings obtained by the seven assemblies of laity and monastics (bhikkhus, bhikkhunis, sikkhamanas, samaneras, samaneris, upasakas, and upasikas) for the Sangha, and the deceased five assemblies are also eligible to participate in the distribution. Minor items and so on are such cases. If judging the offense according to the amount, two types of offenses will also be imposed. If the manager steals it himself, then because it is not enough to constitute a loss to the Sangha of the four directions (i.e., the value is less than five), only a Sthūlātyaya is imposed. If there is another manager, then a heavier offense is imposed depending on the circumstances. This refers to the time before the Kamma procedure (Kamma procedure, Sangha meeting procedure) is conducted, so it is called Sangha property. Then, all the Sangha in the three thousand worlds can obtain benefits, and in turn, support the donors. If this property is stolen, the offense is judged against the Sangha, but it is difficult to gather the Sangha. Therefore, it is necessary to restrain it through law. Therefore, the Sage (Buddha) ordered that outsiders (stealing) be prohibited through Kamma. If the Baini Kamma has already been conducted, the property belongs to the Sangha gathered in the present. Then, let one person be responsible for distributing it according to the amount. If the person in charge steals it himself, then the offense is judged against the Sangha present. If the thief avoids the guardian, then two offenses will be imposed (referring to those who are specifically guarding the Sangha's property, and those who deliberately conceal the theft). Therefore, the Good Living Sutra says that if the property of a deceased bhikkhu is taken before the Kamma is conducted, the offense against the Sangha of the ten directions is lighter (referring to the punishment being lighter, but the karmic retribution being heavier). If the Kamma has already been conducted, the offense against the Sangha present is heavier (referring to the current punishment being heavier, but the future karmic retribution being lighter). The fourth type is the property of the Sangha present that should be distributed. This refers to the utensils for nourishing the body, and the clothing that is limited to distribution. This situation is similar to the matter being limited to specific people, rather than judging the offense against the entire Sangha. The offense is at two levels. The larger situations are as described above. They are all directed at the present self as the owner of the property. Even if many people live together, it is only counted as one offense. Just as the property and matters are equal, then both the pure Samskrita (Samskrita, properly processed) and the impure are accepted. The Vinaya text says, who commits Nissaggiya (Nissaggiya, a type of offense)? The Buddha said, whether it is the Sangha, many people, or one person. According to this standard, if one person says it is pure, then everyone is not committing an offense. As the Sanghika Vinaya says, if many people have divided the property, and after the distribution, if there is someone who is proficient in Vinaya (Vinaya, discipline) to say that it is pure for them, then everyone is not committing an offense. If many people share property, even if they commit an offense

過限。而無有罪。以物雖現在情乖事別必須分破。方名入已。故彼律云。若多人共分未入手等。過日不犯捨墮。若盜此物望護主結之(即例囑授有勞仰而奪者)。

余以輕重難分。隨事條緒雖物名具顯判決灼然。猶恐類聚繁多卒尋難曉。便私情斟酌。任意驅除。回重從輕。便招極法。轉輕從重。亦陷刑科。或囑授未成。曲筆斷與。或負債漠落勇意付他。或前事實虛。或在緣難練。遂私懷賕納托勢。隨情回換重輕。罔冒僧利。並皆重罪。懺脫難期。故重委格言前後唱示。既位非初果。抵債義難。必通濫始終。方可科擬。

第二次用義門收束。顯開制所由出。處斷條緒雖與上門交映。而意在悟迷。前但約相用分。而未通輕重深意。今隨義曲解。以類統收。顯其聖教明文。拔其量處弘致。有殊途故分無爽。然五眾亡物大要有三。一制令畜物。謂不得不有。即衣缽坐具等。此併入輕(謂輕可隨身資道要務故)二不制令畜物。謂畜便妨道。故制止之。即人畜寶物等。此斷在重(謂事資任重附俗心強。雖有疏緣始益終損也)三聽開畜物。謂畜不畜俱得。即供身眾具等。此通輕重(謂待緣及益。本懷據道。道在清虛。隨機開制故也)。

次解第一制令畜物。初引文制畜。后引文斷輕。其例有三。

一者三衣

【現代漢語翻譯】 現代漢語譯本： 超過了界限，但沒有罪過。因為物品雖然現在看起來情況相似，但事情的本質不同，必須加以區分剖析，才能算作真正歸自己所有。所以彼律中說，如果多人共同分配，但尚未到手的物品等，超過時限不算犯捨墮罪。如果盜取這類物品，希望維護物主利益而加以制止（例如囑託授意，因為出力而奪回）。 其餘的，因為輕重難以區分，根據具體情況進行條分縷析。雖然物品名稱明確，判決也很清楚，但仍然擔心同類情況繁多，一時難以理解。於是就憑個人私情斟酌，隨意減輕或加重處罰。迴護重罪使其變輕，就會招致極刑；將輕罪加重，也會觸犯刑法。或者囑託授意尚未完成，就用曲筆斷定給予；或者欠債不還，卻大膽地將財物交給他人；或者之前的事實是虛假的；或者在情理上難以推敲。於是就私下接受賄賂，依仗權勢，隨意改變輕重，罔顧僧眾利益。這些都是重罪，難以懺悔脫罪。所以再次鄭重地用格言前後告誡。既然果位不是初果，抵債的說法難以成立，必須通盤考慮事情的始終，才能進行科罪擬罰。 第二次用義門來歸納總結，明顯地闡述戒律制定的由來。處斷條文雖然與前面的內容相互呼應，但意在使人覺悟。前面只是根據現象進行區分，而沒有貫通輕重的深層含義。現在根據義理進行曲解，用類別進行統攝，彰顯聖教的明確條文，發掘其衡量之處的弘大意義。因為途徑不同，所以區分沒有差錯。然而五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）亡失的物品，大體上有三種：一是戒律規定必須擁有的物品，即不得不有的，比如衣、缽、坐具等。這些都屬於輕罪（因為輕便，可以隨身攜帶，是修道的必要物品）。二是不允許擁有的物品，即擁有了就會妨礙修道的，所以戒律禁止，比如人口、牲畜、寶物等。這些都屬於重罪（因為事情關係重大，依附世俗之心強烈，雖然開始時有些許益處，最終還是會帶來損害）。三是聽許可以擁有的物品，即擁有或不擁有都可以的，比如供養身體的各種器具等。這些屬於可輕可重的（因為要等待因緣和利益，根本目的是爲了修道。道在於清凈虛無，所以根據情況開許或禁止）。 接下來解釋第一種戒律規定必須擁有的物品。首先引用經文規定必須擁有，然後引用經文判斷為輕罪。這種情況有三種： 第一種是三衣（僧侶所穿的三種袈裟）

【English Translation】 English version: Exceeding the limit, but without offense. Because although things may seem similar now, the essence of the matter is different and must be distinguished and analyzed before it can be considered truly one's own. Therefore, the Vinaya says that if many people are jointly distributing items that have not yet been received, etc., exceeding the time limit does not constitute a Nissaggiya Pacittiya offense. If one steals such items, hoping to protect the owner's interests, one should restrain them (e.g., entrusting and instructing, because of the effort involved in recovering them). As for the rest, because it is difficult to distinguish between light and heavy offenses, analyze and sort them out according to the specific circumstances. Although the names of the items are clear and the judgments are clear, there is still concern that there are many similar situations, making it difficult to understand at once. Therefore, one should use personal feelings to deliberate and arbitrarily lighten or increase the punishment. Protecting a serious crime to make it lighter will lead to extreme punishment; increasing a light crime will also violate the law. Or, if the entrustment and instruction have not been completed, use a crooked pen to determine the giving; or, if the debt is not repaid, boldly hand over the property to others; or, the previous facts are false; or, it is difficult to reason with in terms of reason. Therefore, one secretly accepts bribes, relies on power, and arbitrarily changes the severity, disregarding the interests of the Sangha. These are all serious crimes, difficult to repent and escape. Therefore, I solemnly use maxims to warn again and again. Since the fruit position is not the first fruit, the saying that it is difficult to offset the debt is untenable, and the whole process must be considered before the crime can be determined and punished. The second time, use the 'Meaning Gate' to summarize and clearly explain the origin of the precepts. Although the articles of judgment echo the previous content, the intention is to awaken people. The previous one only distinguished according to the phenomenon, but did not penetrate the deep meaning of lightness and weight. Now, according to the meaning, make a distorted explanation, and use categories to summarize, highlighting the clear articles of the Holy Teaching and exploring the great significance of its measurement. Because the paths are different, there is no mistake in the distinction. However, the lost items of the five assemblies (Bhikkhus, Bhikkhunis, Sramaneras, Sramaneris, and Siksamana) are roughly of three types: First, items that the precepts stipulate must be owned, that is, must be owned, such as robes, bowls, sitting mats, etc. These all belong to minor offenses (because they are light and can be carried with you, and are necessary items for cultivation). Second, items that are not allowed to be owned, that is, owning them will hinder cultivation, so the precepts prohibit them, such as people, livestock, treasures, etc. These all belong to serious offenses (because the matter is of great importance, the heart of attachment to the world is strong, and although there are some benefits at the beginning, it will eventually bring harm). Third, items that are allowed to be owned, that is, it is okay to own them or not, such as various utensils for supporting the body, etc. These belong to the category of light or heavy (because we must wait for the cause and benefit, and the fundamental purpose is to cultivate the Tao. The Tao lies in purity and emptiness, so it is allowed or prohibited according to the situation). Next, explain the first type of items that the precepts stipulate must be owned. First, quote the scriptures to stipulate that they must be owned, and then quote the scriptures to judge them as minor offenses. There are three types of situations: The first is the three robes (tricivara)

。謂僧伽梨(上衣也)郁多羅僧(中衣也)安陀會(此云下著衣)律本云。自今已去畜三衣。不得過。多論云。一切外道無此三名。佛自製立。阿含云。此名法衣也。

二者缽器。謂缽多羅(此單翻為缽也)律本云。自今應持缽行用鐵泥作應量受。僧祇云。此恒沙佛標誌。經中名為應器也。

三者坐具。謂尼師壇也(此翻為坐具。如世中所用坐者。亦名坐臥具。即三衣總名。亦為臥具。如世敷被之總名也)律本為身為衣為臥具故制必畜之。僧祇云。此是隨坐衣。不得惡用也。

已前三件併入輕者。由資道正要。聖制令畜。止令隨身。不令欠減故佛言。所行之處與衣缽俱無所顧戀。猶如飛鳥。以此文證所為處重。非不如法。故入輕收。由並制受持無緣輒舍。必有違離俱結正愆。故法衣以覆身。應器以資養。尼師壇具用以安坐。必若乖制並制有罪。

次解第二制不聽畜物。初引文證制不許。后明斷在重意(其例自五)。

初田園種植。律本中自種樹。若教他不為佛法僧者。名為行惡行。善見云。居士施田地。別人不得受。五分若施僧田宅聽受。使凈人知之。

二養育人畜。律本中大小持戒犍度中雲。沙門釋子不同餘外道廣畜人畜等(廣明制斷)僧祇云。施僧奴婢及諸畜生。一切別人

【現代漢語翻譯】 現代漢語譯本：關於僧伽梨（saṃghāṭī，上衣）、郁多羅僧（uttarāsaṅga，中衣）和安陀會（antarvāsa，下裙）的問題，《律本》中說：『從今以後，允許持有三衣，不得超過。』《多論》中說：『一切外道沒有這三種名稱，是佛陀親自製定的。』《阿含經》中說：『這被稱為法衣。』

第二是缽器，即缽多羅（pātra，單譯為缽）。《律本》中說：『從今以後，應當持缽乞食，用鐵或泥製作，大小適量。』《僧祇律》中說：『這是恒沙諸佛的標誌。』經中稱之為應器。

第三是坐具，即尼師壇（niṣīdana，意為坐具，如同世俗所用的坐墊，也稱為坐臥具，即三衣的總稱，也作為臥具，如同世俗所用的被褥的總稱）。《律本》中說，爲了身體、衣服和臥具的需要，所以制定必須持有它。《僧祇律》中說：『這是隨身坐臥的衣服，不得隨意濫用。』

以上三件都被歸入輕罪，因為它們是修道的必要資具，聖人制定允許持有，只是爲了隨身攜帶，不允許缺少。所以佛說：『所行之處與衣缽俱，無所顧戀，猶如飛鳥。』以此文句證明，它們在修行中非常重要，並非不如法，所以歸入輕罪。因為它們都被制定要受持，沒有理由隨意捨棄，如果違背，都會構成正罪。所以法衣用來覆蓋身體，應器用來資養生命，尼師壇用來安穩坐臥。如果違背這些規定，都會構成罪過。

接下來解釋第二類，即禁止持有的物品。首先引用經文證明禁止，然後說明判斷的重點在於是否嚴重（其例子自第五類開始）。

首先是田園種植。《律本》中說，自己種植樹木，或者教他人種植，如果不是爲了佛法僧三寶，就稱為行惡行。《善見律毗婆沙》中說，居士佈施田地，其他人不得接受。《五分律》中說，如果佈施給僧團田地住宅，可以接受，但要讓凈人知道。

第二是養育人和牲畜。《律本》中《大小持戒犍度》中說：『沙門釋子不同於其他外道，廣泛畜養人和牲畜等（詳細說明了禁止）。』《僧祇律》中說：『佈施給僧團奴婢以及各種牲畜，都應該交給其他人。』

【English Translation】 English version: Regarding the saṃghāṭī (upper robe), uttarāsaṅga (middle robe), and antarvāsa (lower garment), the Vinaya states: 'From now on, the three robes are allowed to be kept, no more.' The Tattvasiddhi Śāstra says: 'All non-Buddhist paths do not have these three names; they were established by the Buddha himself.' The Agamas say: 'These are called Dharma robes.'

Second is the alms bowl, namely pātra (simply translated as bowl). The Vinaya states: 'From now on, one should carry a bowl for alms, made of iron or clay, of appropriate size.' The Mahāsaṃghika Vinaya says: 'This is the mark of Buddhas as numerous as the sands of the Ganges.' In the sutras, it is called the appropriate vessel.

Third is the sitting cloth, namely niṣīdana (meaning sitting cloth, like the cushions used in the world, also called sitting and sleeping cloth, which is the general term for the three robes, also used as bedding, like the general term for quilts used in the world). The Vinaya states that it is necessary to keep it for the needs of the body, clothing, and bedding. The Mahāsaṃghika Vinaya says: 'This is the robe for sitting and sleeping, and should not be misused.'

The above three items are all classified as minor offenses because they are essential tools for the path of practice. The Sage established that they are allowed to be kept, but only for personal use, and should not be lacking. Therefore, the Buddha said: 'Wherever you go, be with your robes and bowl, without any attachment, like a flying bird.' This passage proves that they are very important in practice and not improper, so they are classified as minor offenses. Because they are all prescribed to be upheld and not abandoned at will without reason, any violation will constitute a direct offense. Therefore, the Dharma robe is used to cover the body, the appropriate vessel is used to nourish life, and the niṣīdana is used to sit and sleep peacefully. If these regulations are violated, there will be offenses.

Next, we explain the second category, which is the prohibition of keeping possessions. First, we cite the scriptures to prove the prohibition, and then we explain that the focus of the judgment is on whether it is serious (the examples start from the fifth category).

First is the planting of fields and gardens. The Vinaya states that planting trees oneself, or teaching others to plant, if not for the sake of the Buddha, Dharma, and Sangha, is called performing evil deeds. The Samantapāsādikā says that if a layman donates land, others may not accept it. The Five-Part Vinaya says that if land and houses are donated to the Sangha, they may be accepted, but the attendant should be informed.

Second is raising people and livestock. The Vinaya states in the Lesser and Greater Precepts Khandhaka: 'The Śramaṇa Śākyaputrīyas are different from other non-Buddhists, extensively raising people and livestock, etc. (explaining the prohibition in detail).' The Mahāsaṃghika Vinaya says: 'Slaves and various livestock donated to the Sangha should be given to others.'

不得自受。為料理僧故。受已付僧。

三伎樂眾歡具。律本云。受十戒者。不應觀聽伎樂等。善見云。若施樂器者。不得捉。得賣。

四五兵戎器。律本中不許比丘見諸兵戰乃至戲笑等。善見云。若施器仗者僧應打壞。不得賣。薩婆多雲。若以似寶或作男子莊嚴具。如矛槊軍器樂器。不得手投。

五錢穀七寶。律本云。有施錢寶者。付凈人掌云。此不凈物汝當知之。余不開。僧祇中錢寶等入重。已成百一物者入輕。非謂金寶之器物也。謂似寶銅鐵作者。若不爾者豈有比丘執而受用。可上下求文。薩婆多雲。若金銀摩尼真珠珊瑚車渠碼瑙七寶捉者犯墮。若似寶銅鐵等及雜色珠。不入百一物數者。捉取得吉羅。不取如法說凈者得。準付凈主知之。僧祇中乃至知事人不得。捉三寶金銀錢等及形像者皆墮。善見云。比丘不得捉生種子。必有施者依多論。十日內說凈付俗人知之。

已前五件通入重攝。並招譏障道之元首也。初田園務。俗鄙儒士尚不窺臨。況復出世五眾。理非身所監護。故智度論中雲。下邪命者。謂耕田種植取利活命。離此經營方名正命。今親自執役。或教人裁種。污家惡行生過妨道。染謗尤深。故入重攝。第二制者人畜生命事待資給。比丘清舉高標濟遠。今人畜同聚。穢亂事深。世事

【現代漢語翻譯】 現代漢語譯本 不得親自接受（供養）。爲了照料僧眾的緣故，可以接受之後交給僧眾。

三、各種樂器和娛樂用具。《律藏》中說，受持十戒的人，不應該觀看或聽取音樂等娛樂活動。《善見律毗婆沙》中說，如果有人佈施樂器，不得親自拿取，可以賣掉。

四、兵器。《律藏》中不允許比丘觀看戰爭，甚至戲笑。《善見律毗婆沙》中說，如果有人佈施兵器，僧眾應該打壞，不得賣掉。《薩婆多毗尼毗婆沙》中說，如果（佈施的物品）類似寶物，或者作為男子裝飾品，如矛、槊等軍器或樂器，不得用手觸碰。

五、錢財穀物和七寶。《律藏》中說，如果有人佈施錢財寶物，應交給凈人掌管，並告知他：『這些是不凈之物，你應當知曉。』其餘情況不開許。《僧祇律》中，錢財寶物等屬於重物，已經成為百一之物（指經過僧眾使用的物品）則屬於輕物。這裡說的不是金銀寶物的器物，而是指類似寶物的銅鐵製品。如果不是這樣，怎麼會有比丘拿取並使用呢？可以上下求證經文。《薩婆多毗尼毗婆沙》中說，如果拿取金、銀、摩尼（如意寶）、真珠、珊瑚、車渠、瑪瑙等七寶，則犯墮罪。如果（拿取）類似寶物的銅鐵等，以及雜色珠子，不屬於百一之物，拿取則得吉羅罪。如果不拿取，如法說凈后可以得到。同樣交給凈人掌管。《僧祇律》中，甚至知事人也不得拿取三寶的金銀錢財等以及（佛菩薩）形像，否則都犯墮罪。《善見律毗婆沙》中說，比丘不得拿取生的種子。如果有人佈施，必須依照《多論》，在十日內說凈，交給俗人知曉。

以上五種都屬於重物，並且是招致譏嫌、障礙修道的首要因素。首先是田園事務，世俗鄙陋的讀書人尚且不屑於親自過問，更何況是出世的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），理應不親自監護。所以《大智度論》中說，下邪命是指耕田種植以獲取利益來維持生活。離開這些經營才稱為正命。現在親自執役，或者教人栽種，是玷污家風的惡行，會產生過失，妨礙修道，招致的誹謗尤其嚴重，所以屬於重物。第二是畜養人畜生命，等待（它們）提供資給。比丘清高脫俗，志向遠大，現在和人畜同住，污穢混亂，事情嚴重。世事

【English Translation】 English version One should not personally receive (offerings). For the sake of managing the Sangha, one may receive them and then hand them over to the Sangha.

Three, various musical instruments and entertainment items. The Vinaya states that those who observe the ten precepts should not watch or listen to music or other entertainment. The Samantapasadika states that if someone offers musical instruments, one should not take them personally, but may sell them.

Four, weapons. The Vinaya does not allow Bhikkhus to watch battles, or even joke about them. The Samantapasadika states that if someone offers weapons, the Sangha should destroy them and not sell them. The Sarvastivada Vinaya states that if (the offered items) resemble treasures, or are used as men's ornaments, such as spears or other military equipment or musical instruments, one should not touch them with one's hands.

Five, money, grains, and the seven treasures. The Vinaya states that if someone offers money or treasures, it should be handed over to a lay attendant to manage, and he should be told: 'These are impure things, you should know this.' Other situations are not permitted. In the Mahasanghika Vinaya, money and treasures are considered heavy items; items that have become 'hundred-one' items (items that have been used by the Sangha) are considered light items. This does not refer to items made of gold, silver, or treasures, but rather to items made of copper, iron, or similar materials. If this were not the case, how could a Bhikkhu take and use them? One can search the scriptures for verification. The Sarvastivada Vinaya states that if one takes gold, silver, mani jewels (wish-fulfilling jewels), pearls, coral, conch shells, agate, or other seven treasures, one commits a patayantika offense. If (one takes) copper, iron, or similar materials that resemble treasures, as well as colored beads that are not considered 'hundred-one' items, taking them incurs a dukkhata offense. If one does not take them, one can obtain them after lawfully declaring them pure. They should also be handed over to the lay attendant to manage. In the Mahasanghika Vinaya, even the administrator is not allowed to take the Sangha's gold, silver, money, or (Buddha and Bodhisattva) images, otherwise they all commit a patayantika offense. The Samantapasadika states that Bhikkhus should not take raw seeds. If someone offers them, one must, according to the Abhidharma, declare them pure within ten days and inform the layperson.

The above five items are all considered heavy items and are the primary causes of criticism and obstacles to practice. First, there are field and garden matters, which even vulgar and lowly scholars disdain to personally oversee, let alone the five groups of renunciants (Bhikkhus, Bhikkhunis, Sramaneras, Sramanerikas, and Siksamana), who should not personally supervise them. Therefore, the Mahaprajnaparamita Sastra states that 'lower wrong livelihood' refers to cultivating fields and planting crops to obtain profit to sustain life. Only by abandoning these activities can one be said to have 'right livelihood'. Now, personally engaging in these activities, or teaching others to plant, is a shameful act that defiles the family, generates faults, and hinders practice, leading to particularly severe slander, and therefore is considered a heavy item. Second, there is raising human and animal life, waiting for (them) to provide sustenance. Bhikkhus are pure and detached, with lofty aspirations, but now living together with humans and animals is filthy and chaotic, a serious matter. Worldly affairs

尚為供承。何成入道津要。既勞斃兩用。故入僧中。留放多途如前諸判。第三制者。伎樂蕩逸之器。本非眼心所懷。聞音尚制有愆。何況眼觀無罪。正制不令身觸。為遣著心。今便親自鼓持。理由耽醉故。有涕零垂淚解體移神。俗士號為俳優。良有以也。既道禁彌塞過濫特深。理宜焚燬用旌懲革。然俗生歡美釋怒。除紛微有供福之緣。薄展歸依之相。必有宜將出賣便順正論通文。第四制者。其戎仗軍器本妨慈道。有國不獲已。而設用擬非虞。出道本厭。今欣彌成過本或。惡戒之數。或生刀兵之劫。現未俱損。義豈停留。宜打破焚除用傾踵惡。第五制者。金銀寶重。錢穀利深。能開不義之門。正塞清升之道。故經律同悲滅法。道俗俱知穢心。準論差人棄之。顯強不凈之業。然律通時議。意在革愆。生則說凈付他俗人掌護。死則收入常住任委綱維。

次解第三聽開畜物。律本廣張例如下述。

已前一段之物名狹事寬光蓮張教釰。後方開例。並由報優降隨務退增。聖制被機意存據道。若心懷正觀。勵節拔群。而力志雄壯風霜未拘。其懷者則樹下坐。但三衣以覆之。乞食以充之。但中下之徒心同上士。而身報尪悴有愿無施。雖勵力前求而道根後退者。權開華飾房宇綺靡衣資眾具緣。須隨機通給。本為增道。非止養

【現代漢語翻譯】 現代漢語譯本： 尚且還在提供和侍奉這些東西，又怎麼能成就進入佛道的關鍵呢？既然已經勞神費力，那就應該離開僧團。像前面所說的各種判決一樣，允許留下的途徑有很多。第三種禁止的東西是，演奏音樂的器具和放蕩享樂的物品，本來就不是眼睛和內心應該追求的。聽到聲音尚且要加以克制，何況用眼睛觀看而沒有罪過呢？真正禁止的是不讓身體接觸，爲了去除執著的心。現在卻親自敲鼓彈奏，理由是沉迷於此。因此有人涕淚交流，身體鬆懈，精神轉移。世俗之人稱之為俳優（古代的藝人），確實有道理。既然說道禁彌塞（佛教的戒律）過於寬泛，特別嚴重，理應焚燬，用以懲戒革除。然而世俗之人喜歡美好的事物，可以消除憤怒，減少紛爭，稍微有一點供養和祈福的因緣，略微展現歸依佛法的樣子。必定有適宜的方法，比如將這些東西出售，以便順應正論，通達經文。 第四種禁止的東西是，那些兵器和軍用器械，本來就妨礙慈悲之道。國家有不得已的情況，才設定和使用它們，用來防備意外。出家修道本來就厭惡這些，現在欣然接受，反而比原來的過錯更嚴重。或者會產生惡戒，或者會引發刀兵劫難，現在和未來都會受到損害，怎麼能停留呢？應該打破焚燬，用來阻止罪惡的延續。 第五種禁止的東西是，金銀珠寶貴重，錢財穀物利潤豐厚，能夠打開不義之門，真正堵塞清凈昇華的道路。所以經典和戒律都為此感到悲哀，認為這是滅法之舉。道俗之人都知道這些東西會污穢內心。按照論典，應該派人丟棄它們，以此彰顯強烈的厭惡不凈之業。然而戒律也允許根據情況進行討論，目的是爲了革除過錯。如果還活著，就說這些東西是清凈的，交給其他俗人掌管守護；如果去世了，就收入常住（寺院的財產），委託綱維（寺院的管理者）處理。 接下來解釋第三種允許擁有的物品。戒律原本廣泛地闡述，例如下面所說的： 前面所說的一段物品，名稱狹窄，但事情寬泛，就像光蓮張教釰（人名）所說的那樣。後面才開始允許一些例外情況，都是因為回報的優劣，根據事務的需要而減少或增加。聖人的制定是根據時機，意在依據佛道。如果內心懷有正觀，努力節制，超越眾人，而且意志雄壯，不畏懼風霜，那麼就應該在樹下坐禪，用三衣（佛教僧侶的服裝）遮身，靠乞食充飢。但是，如果中下之輩的心和上等之人一樣，而身體卻虛弱憔悴，有願望卻沒有能力施捨，雖然努力向前追求，但道根卻向後退步，那麼就可以暫時允許華麗的房屋，精美的衣服，以及各種生活用具，必須根據情況靈活供給，根本目的是爲了增進修行，而不是僅僅爲了養活身體。

【English Translation】 English version: Still providing and serving these things, how can one achieve the key to entering the path of Buddhism? Since it is already laborious, one should leave the Sangha (monastic community). Like the various judgments mentioned earlier, there are many ways to allow one to stay. The third prohibited thing is musical instruments and objects of licentious pleasure, which are not what the eyes and heart should pursue. Even hearing sounds should be restrained, let alone watching with the eyes without guilt? What is truly prohibited is not allowing the body to touch, in order to remove the attached mind. Now, one personally drums and plays, with the reason being indulgence. Therefore, some people shed tears, their bodies relax, and their spirits are transferred. Secular people call them 'paiyou' (ancient performers), which is indeed reasonable. Since the 'daojin mise' (Buddhist precepts) are too broad and particularly serious, they should be burned to punish and remove them. However, secular people like beautiful things, which can eliminate anger, reduce disputes, and slightly have the cause of offering and praying for blessings, slightly showing the appearance of taking refuge in the Dharma. There must be appropriate methods, such as selling these things, in order to comply with correct arguments and understand the scriptures. The fourth prohibited thing is weapons and military equipment, which originally hinder the path of compassion. Countries have no choice but to set up and use them to guard against accidents. Renouncing the world to cultivate the path originally detests these, but now gladly accepting them is even more serious than the original fault. Or it may produce evil precepts, or it may trigger the calamity of war, which will be harmful to both the present and the future. How can it stay? It should be broken and burned to prevent the continuation of evil. The fifth prohibited thing is that gold and silver jewelry are precious, and money and grain are profitable, which can open the door to injustice and truly block the path to pure sublimation. Therefore, the scriptures and precepts are saddened by this, thinking it is an act of destroying the Dharma. Both Taoists and secular people know that these things will pollute the heart. According to the treatises, people should be sent to discard them, in order to show a strong aversion to unclean karma. However, the precepts also allow discussions based on the situation, with the aim of reforming faults. If one is still alive, one should say that these things are pure and hand them over to other lay people to manage and protect; if one dies, they should be included in the 'changzhu' (monastery property) and entrusted to the 'gangwei' (monastery manager) for handling. Next, explain the third type of items that are allowed to be owned. The precepts originally elaborated widely, such as the following: The paragraph of items mentioned earlier has a narrow name but broad matters, just as Guanglian Zhang Jiaojian (person's name) said. Later, some exceptions began to be allowed, all because of the merits of the reward, and decreased or increased according to the needs of the affairs. The sage's formulation is based on the opportunity, and the intention is to base on the Buddha's path. If one has a correct view in mind, strives to restrain, surpasses the crowd, and has a strong will, not afraid of wind and frost, then one should sit in meditation under the tree, cover the body with the 'tricivara' (Buddhist monk's clothing), and rely on begging for food to fill the stomach. However, if the hearts of the middle and lower classes are the same as those of the upper classes, but the body is weak and haggard, and they have the desire but not the ability to give, although they strive forward, the roots of the path retreat backward, then they can temporarily allow gorgeous houses, exquisite clothes, and various living utensils, which must be flexibly supplied according to the situation. The fundamental purpose is to enhance practice, not just to feed the body.

身。故中含云。我開諸弟子畜諸衣物者。皆善法故。持世佛藏經云。若不除我倒隨事生著者。乃至不許飲一杯之水。服一納之衣。何況餘事。故知開意深重也。不獲已開之。律緣人情意存道業。經約心帶事起因。成全無貯畜。靜緣修道。故楞伽中寺內煙起者。如實行人不應食也。十誦亦云。寺絕凈地。涅槃經云。雖開受畜。如是之物要須凈施篤信檀越。等正教明斷。彌須謹依。然根器鈍羸卒難回拔。還須隨機附教任事重輕。若據本開義須分取。但為財物擔累在無事則繁省閑要故。此一段類聚極多。義該二僧。事通輕重。若據律斷通令不分。以從多為論故也。今總收諸類。須三例分之。第一性輕性重。第二事輕事重。第三從用輕重(各分一半為三輕三重也)。

先定三重之物。初名性重(由體相金石土木等所成重非隨道)二名事重(由非道要俗務所纏)三名用重(體是輕物附重難隨)。

初性重之物有五。

一房舍所有。謂窗戶㡘幕竿架枰閣鎖鑰牀蓆枕蓐燈具火爐爐等。

律本云。檀越為比丘令隨作房法一切聽與。事事具出如前猶多。阿難得別房開受。如僧殘中開造大小房。白二加法作之。又開給住房比丘大小繩床大小木床等。又若夜闇須燈器鐵𣛰鐵炷火爐燈籠者開之。

二諸雜作具。

【現代漢語翻譯】 現代漢語譯本：

身。因此《中含》說：『我允許諸位弟子蓄積衣物，都是因為這些是善法。』《持世佛藏經》說：『如果不能去除對『我』的執著，隨著事物而產生貪戀，那麼即使是一杯水也不允許飲用，一件衣服也不允許穿，更何況其他的事情呢？』由此可知佛陀開許的意義非常深遠。不得已而開許，是考慮到戒律、人情，以及道業的存續。經典是針對內心帶著事情而生起的因緣，成就完全沒有貯藏。清靜的因緣是爲了修道，所以《楞伽經》中說，寺廟內升起炊煙，修行人是不應該食用的。《十誦律》也說，寺廟是絕對清凈的地方。《涅槃經》說，雖然開許接受和蓄積，但這些東西必須清凈地佈施給篤信的施主。』等等，這些都明確地闡明了教義，必須謹慎地遵循。然而，根器遲鈍、羸弱的人很難立刻轉變，還需要隨機應變，根據教義來處理事務，衡量輕重。如果根據開許的本意，必須區分對待，只是因為財物會成為負擔，在沒有事情的時候會變得繁瑣，清閑的時候需要節儉。這一段內容涉及的類別非常多，意義涵蓋了比丘和比丘尼，事情涉及輕重。如果根據戒律來判斷，一概不允許，因為是從多數情況來考慮。現在總括各種情況，需要分為三類：第一類是性質上的輕重，第二類是事情上的輕重，第三類是從用途上的輕重（每一類各分一半，成為三種輕和三種重）。

首先確定三種重的東西。第一種稱為『性重』（由其本體的相狀，如金石土木等構成，其重不是隨著道業而改變的），第二種稱為『事重』（由於不是修道所必需，而是被世俗事務纏繞），第三種稱為『用重』（本體是輕的物品，但附帶著重物，難以隨身攜帶）。

首先，性質重的物品有五種：

一、房舍所有。包括窗戶、簾幕、竿架、枰閣、鎖鑰、牀蓆、枕頭、褥子、燈具、火爐等等。

戒律的原本說：『施主為比丘建造房屋，允許隨其意願建造一切。』事事都詳細列出，如前面所說，還有很多。阿難得到單獨的房間，是開許接受的。如僧殘戒中開許建造大小房屋，用白二羯磨法來建造。又開許供給住房的比丘大小繩床、大小木床等等。又如果夜晚黑暗，需要燈具、鐵鍬、鐵柱、火爐、燈籠等，也開許使用。

二、各種雜作工具。

【English Translation】 English version:

Body. Therefore, the Zhong Han says, 'I allow all disciples to accumulate clothing and items because they are all good dharmas.' The Dṛḍhādhāna-buddha-saṃghāta-sūtra says, 'If one cannot remove the attachment to 'self' and becomes attached to things, then even a cup of water is not allowed to drink, and a piece of clothing is not allowed to wear, let alone other things?' From this, it can be known that the meaning of the Buddha's permission is very profound. The permission is granted out of necessity, considering the precepts, human feelings, and the continuation of the path. The sutras are aimed at the causes and conditions arising from the mind carrying things, achieving complete non-accumulation. The pure conditions are for cultivating the path, so the Laṅkāvatāra Sūtra says that if smoke rises in the temple, practitioners should not eat. The Ten Recitations Vinaya also says that the temple is an absolutely pure place. The Nirvana Sutra says, 'Although acceptance and accumulation are allowed, these things must be purely donated to devout donors.' And so on, these all clearly explain the teachings and must be carefully followed. However, it is difficult for those with dull and weak faculties to change immediately, and it is still necessary to adapt to the circumstances, handle affairs according to the teachings, and weigh the importance. If based on the original meaning of permission, it must be treated differently, only because wealth will become a burden, it will become cumbersome when there is nothing to do, and it is necessary to be frugal when idle. This section involves many categories, and the meaning covers both monks and nuns, and the matters involve lightness and heaviness. If judged according to the precepts, it is not allowed in general, because it is considered from the majority of situations. Now, summarizing various situations, it needs to be divided into three categories: the first category is the lightness and heaviness in nature, the second category is the lightness and heaviness in matters, and the third category is the lightness and heaviness in use (each category is divided into half, becoming three lightnesses and three heavinesses).

First determine the three heavy things. The first is called 'inherently heavy' (composed of the appearance of its body, such as gold, stone, earth, wood, etc., its weight does not change with the path), the second is called 'matter heavy' (because it is not necessary for cultivation, but is entangled in worldly affairs), and the third is called 'use heavy' (the body is a light object, but it is attached to heavy objects, making it difficult to carry).

First, there are five kinds of inherently heavy objects:

  1. All of the house, including windows, curtains, poles, shelves, locks, keys, beds, mats, pillows, bedding, lamps, stoves, etc.

The original Vinaya says: 'Donors build houses for monks, allowing them to build everything as they wish.' Everything is listed in detail, as mentioned earlier, and there are many more. Ānanda (Buddha's attendant) obtained a separate room, which was allowed to be accepted. As in the Sanghavasesa precepts, the construction of large and small houses is allowed, and it is built using the Bai'er Karma method. It is also allowed to provide monks living in houses with large and small rope beds, large and small wooden beds, etc. Also, if it is dark at night, and lamps, iron shovels, iron pillars, stoves, lanterns, etc. are needed, it is also allowed to use them.

  1. Various miscellaneous tools.

律本云。時鐵作者出家。欲作缽佛開作之。須爐槌鉗棑囊錯鏃器。作袋盛之。懸杙上。亦開熏缽排程。治缽者給鉆鍱及木作等器開畜。縫衣患曲者。開繩墨赤土絣治尺度等。作桄張之。

三開畜器皿。律本聽畜大小釜及蓋四瓫及杓並二瓶兩蓋尼開說凈。僧則隨順。終並隨於重輕不可以說凈。非重又開。煮藥銚鐵土三種釜瓶。煎餅𨫼釣杓銅鐏。搗藥杵臼簸箕簁掃帚。暖水瓶。澍水筒澡罐盤斗秤等。諸裁衣皮之具。浣衣具。供給食具。押果汁具並開。又聽畜水瓶洗瓶盛水器。此並供給比丘。資道要用身所憑濟事不獲已。上士頭陀衣缽如鳥。何用上物。大成擔累。余有一切俗家器皿盤梡盞合匙筋幝巾酒泉食案膾刀肉機。凡非道用。無問大小多少。併入重收。以斷俗懷專務出道故。自余有異於俗而是比丘要須者。若準十誦一切石物一切瓦物一切銅物。不應分器受二斗已上者。一切水精物貝物齒物角物。不應分半斗已上者(律文如此。而事雜重輕如前。約相斷中具明分不分法。必臨機正委不務籠通故也)。

四助身之物。律本云。若老病不堪步涉。聽作步挽車。若輿若輦若車。隨事並給。除皮繩發繩。不得使比丘擔牽。若道行恐毒蟲嚙。當執錫杖搖。若筒盛碎石。若破竹作聲。若患熱者聽作種種蓋自遮。若作大扇。

若轉關扇小扇等。又開如意唾壺。廣如四分雜房兩聚。五廟祀諸相。律本云。開五眾並得起塔廟。俱得致禮(謂依本夏次故)僧祇律云。律師法師營事比丘德望比丘死者應起塔。相輪懸施幡蓋。在屏處安置。不得在經行處多人行處。令僧和合已作之。既許營塔廟。理懷薦奉。饌羞雖通凡聖表心義一。故律本云。令上塔種種美食金寶為器盛之。設養食訖已與比丘沙彌憂婆塞經營塔作者。食之應使白衣伎樂供養。若有香華羅列基上欄上杙上檐前亦得。用香泥作輪像。乃至有餘。應泥地。增一中開比丘以香華散死屍上。僧祇中亦爾。

已前性重之物。體是沈累根源。約事無宜。造修詳過。義須遮斷。但為人機弱劣隨事擁心故。曲順物情。權開通道。前事繁雜有累清神。生則接其身資。且聽服用。死則斷入常住。約絕踵前。又送終禮供之物。祭祀眾具所須。正教正開。用答恩造之德。順生順俗彌旌息慢之儀。若不具立影形。則瞻仰何寄若不薄申微供。則殷志寧生。必斷入重輕如上。如后具列。故第一房舍所有。律本正斷云。若多有別房及屬別房物燈臺床蓐。併入重收。第二作具。律本通列五種。謂鐵陶皮竹木作並斧鑿之器。併入重中。第三器皿之屬。律本通斷瓫瓶澡罐重物。皆在重限。未分大小量齊。可準十誦二斗已上

入重。其斗量是非如前廣述。第四助身眾具。律本但有車輿杖扇入重。余全不論。但是略無。義須例顯。並如上決。第五廟祀供養眾具。既有別屬。即非自專。還依本處。若自造擬死後可入重收。自外不盡之文義例自看上下。

次明事重之物。其例自六。律斷無文。準如條顯。

初內外經籍(律本中。時有比丘。盜他經卷。佛言。計紙墨得重。故知別人畜也。又開讀俗經書。為伏俗故。又為伏外道故。開讀外經。不依彼見故也)。

右準斷云。其內典經書如上母論所判。其俗中九流傳集並可重收。以久習多著樂世法故。若有紙墨隨例重收。若本為法化須有鈔錄者。則同輕攝。

二圖畫飾字(律本開裝嚴房內。文繡裝校並余雜色人禽獸文者。僧祇中比丘作房。欲白壁五彩畫之。佛並開聽。唯除和合非法像。余有山林人馬像並開)。

右準斷入重。其餘彩色器具雜事及離壁素畫。並是重收。由久染耽著故也。

三皮毛重服(律本邊方得敷羊鹿皮為三衣臥具。更有餘者開。不得畜師子虎豹獺皮及余可惡十種皮。若覆床以下馬皮不得坐上。及一切皮衣皮帽不得著。𣰽𣯫毛過三指。長三肘廣五肘亦入重收)。

右準斷𣰽𣯫成三衣相量者如前入輕。若至中土便從重攝。皮三衣者準上可

【現代漢語翻譯】 現代漢語譯本：進入重物（僧人去世后，需要收歸僧團的物品）的範圍。其中，關於斗量是非（衡量對錯）的標準，如前文已經詳細闡述。第四類是輔助身體的用具。《律本》中只提到車輿、手杖、扇子屬於重物，其餘的完全沒有論述。但這只是省略，實際上應該參照顯現出來，都按照上面的判決處理。第五類是廟祀供養的用具，既然有專門的歸屬，就不是僧人可以私自專用的，應該歸還原處。如果是自己建造的，打算死後可以充入重物收歸僧團，那麼可以這樣做。此外，還有一些沒有窮盡的條文，其意義和例子可以自己參照上下文理解。

接下來闡明屬於事重（因事情而產生的重物）的物品，其例子有六種。《律》中沒有明確的條文，可以參照以下條文來顯明。

第一種是內外經籍（佛教和非佛教的經典書籍）。（《律本》中，有時有比丘偷盜他人的經卷，佛說：『計算紙墨的價值，按重物處理。』由此可知別人的經卷是不能私自擁有的。又開許閱讀世俗的經書，是爲了降伏世俗之人。又爲了降伏外道，開許閱讀外道的經典，但不採納他們的觀點。）

右邊的判決是：關於內典經書，如上面母論（對律藏的解釋）所判定的那樣。世俗中的九流傳集（各種世俗學說和著作）都可以按重物收歸僧團，因為僧人長期學習這些會過多地執著於世俗的法。如果有紙墨，可以按照例子按重物處理。如果原本是爲了弘揚佛法需要抄錄的，那麼就和輕物一樣處理。

第二種是圖畫飾字（裝飾性的圖畫和文字）。（《律本》開許裝飾房間內部，用刺繡和彩繪裝飾，以及繪製各種人物、禽獸圖案。在《僧祇律》中，比丘建造房屋，想要用白色的墻壁和五彩的圖畫裝飾，佛都開許。唯獨不包括和合非法像（男女交合的影象），其餘的山林、人馬等影象都開許。）

右邊的判決是：這些都屬於重物。其餘的彩色器具、雜事以及離開墻壁的素色畫，都按重物收歸僧團，因為僧人長期沉迷於這些事物。

第三種是皮毛重服（用動物皮毛製成的貴重衣物）。（《律本》中，邊遠地區可以鋪羊皮、鹿皮作為三衣和臥具。如果還有剩餘的，開許擁有。不得畜養獅子、老虎、豹子、水獺等十種令人厭惡的動物的皮。如果鋪在床以下的馬皮，不得坐在上面。以及一切皮衣、皮帽都不得穿戴。𣰽𣯫毛（一種毛織品）超過三指長，長三肘、寬五肘的，也按重物收歸僧團。）

右邊的判決是：𣰽𣯫毛做成符合三衣規格的，如前所述按輕物處理。如果到了中土（指印度中部），就按重物處理。皮製的三衣，參照上面的判決可以。

【English Translation】 English version: Entering the category of 'heavy' items (items that need to be returned to the Sangha after a monk's death). The criteria for 'measuring right and wrong' are as previously described in detail. The fourth category is implements that aid the body. The Vinaya text only mentions vehicles, walking sticks, and fans as 'heavy' items, and does not discuss the rest at all. However, this is just an omission; the meaning should be made clear by analogy, and all should be handled according to the above judgments. The fifth category is implements for temple sacrifices and offerings. Since these have specific ownership, they are not for a monk's private use and should be returned to their original place. If they were self-made with the intention of being included in the 'heavy' items after death, then this can be done. In addition, there are some unexhausted clauses, the meaning and examples of which can be understood by referring to the context.

Next, clarifying the items that fall under 'heavy' items due to circumstances. There are six examples. There are no explicit clauses in the Vinaya, but they can be clarified by referring to the following clauses.

The first is internal and external scriptures (Buddhist and non-Buddhist scriptures). (In the Vinaya text, there were times when monks stole other people's scriptures. The Buddha said, 'Calculate the value of the paper and ink and treat it as a 'heavy' item.' From this, it is known that others' scriptures cannot be privately owned. It is also permitted to read secular scriptures in order to subdue secular people. Also, in order to subdue externalists, it is permitted to read externalist scriptures, but without adopting their views.)

The judgment on the right is: Regarding internal Buddhist scriptures, as judged by the above-mentioned Matrika (commentary on the Vinaya). Secular collections of the Nine Schools (various secular doctrines and writings) can be collected as 'heavy' items because monks who study these for a long time will become too attached to worldly dharmas. If there is paper and ink, it can be treated as a 'heavy' item according to the example. If it was originally for the purpose of propagating the Dharma and needed to be copied, then it should be treated the same as 'light' items.

The second is drawings and decorative characters (decorative drawings and characters). (The Vinaya text permits decorating the interior of rooms with embroidery and colored paintings, as well as drawing various figures, birds, and animals. In the Sanghika Vinaya, when monks built houses and wanted to decorate them with white walls and colorful paintings, the Buddha permitted it. The only exception is images of illegal union (sexual intercourse), while images of mountains, forests, people, and horses are all permitted.)

The judgment on the right is: These all belong to 'heavy' items. Other colored implements, miscellaneous matters, and plain paintings that are not on the wall should all be collected as 'heavy' items because monks have been indulging in these things for a long time.

The third is heavy clothing made of fur and skin (expensive clothing made of animal fur and skin). (In the Vinaya text, remote areas are allowed to use sheepskin and deerskin as the three robes and bedding. If there are any remaining, it is permitted to own them. It is not allowed to keep the skins of lions, tigers, leopards, otters, and other ten kinds of disgusting animals. If the horse skin is laid under the bed, it is not allowed to sit on it. And all leather clothes and leather hats are not allowed to be worn. 𣰽𣯫 hair (a kind of woolen fabric) that is more than three fingers long, three cubits long, and five cubits wide should also be collected as 'heavy' items.)

The judgment on the right is: 𣰽𣯫 hair made into the specifications of the three robes should be treated as 'light' items as mentioned earlier. If it reaches Central India, it should be treated as a 'heavy' item. Leather three robes can be based on the above judgment.

知。厚大者入重。余並不斷。義約云。既不許服用。便成體重所收。然以開于俗家邊地受用。未是通遮。故入事重中。伊梨三皮律不斷者。明是重攝。

四白衣之服(律本云。汝等癡人避我所制。更作餘事。自今已去一切白衣服不得著。若著如法治白衣服者。襖褶褲行膝手衣等。十誦云。五大色衣一切毛皮衣褊袖衣復貯衣一切氈衣一切貫頭衣兩袖衣一切囊衣一切衫褲禪並不得著)。

右準斷云。諸律斷中並無已上衣。而入重者今以義約。如律文中。王施大價衣。佛令應量者凈施。明知異俗王衣可同此土山龍華蟲日月紛米之服也。余聞施於冥告云。西土諸王多重佛教。外理國政則服俗衣。內遵法行便懷道服。咸著僧伽梨。同比丘所服者。其價極貴。或出萬金。故耆婆施佛一衣。價直十萬。而諸清信士女逮及菩薩在家咸著三衣。乃至色有諸天亦同此服。不同於王。此土王臣士女依經亦有服者。

如梁陳時俗士等。咸著用。今以事用徴送教至。如梁高祖親依佛教。三衣錫杖而受持之。所以登座講說脫于帝服著於法衣。如簡文帝集中。高祖數賜納袈裟。表謝具明。又蕭瑀為大唐僕射。公事既了入靜院。著三法衣禮佛讀誦。以此為常。及薨後送衣入津樑寺。輕法羯磨。近貞觀中太宗以所著七條納施勝光寺僧珍

【現代漢語翻譯】 現代漢語譯本： 知。厚重之物歸入重罪。其餘的並不截斷。義約說，既然不允許服用，便成為體重所收之物。然而，考慮到在俗家邊地受用，這並非完全禁止。所以歸入事重之中。伊梨三皮律不斷者，明確是重罪所攝。

四、白衣之服（律本說：『你們這些愚癡的人，避開我所制定的，另外做其他的事情。從今以後，一切白衣服不得穿。如果穿了，就依法懲治。』白衣服包括襖、褶、褲、行膝、手衣等。《十誦律》說：『五大色衣、一切毛皮衣、褊袖衣、復貯衣、一切氈衣、一切貫頭衣、兩袖衣、一切囊衣、一切衫褲禪，都不得穿。』）

右準斷說，諸律的斷罪中並沒有以上的衣服，而歸入重罪，現在以義約來解釋。如律文中，國王施捨貴重的大價衣，佛陀令其應量凈施，明確知道異俗國王的衣服可以等同於此土的山龍、華蟲、日月、紛米之服。我聽說施捨給冥告說，西土諸王大多重視佛教，對外處理國政則穿俗衣，對內遵從佛法修行便懷有道服，都穿著僧伽梨（僧侶所穿的一種袈裟），與比丘所穿的相同，其價格極其昂貴，有的價值萬金。所以耆婆（醫生名）施捨給佛陀一件衣服，價值十萬。而諸位清信士女乃至菩薩在家修行，都穿著三衣（僧侶所穿的三種袈裟），乃至色界諸天也同樣穿著這種衣服，不同於國王。此土的王臣士女依據經典也有穿著的。

如梁陳時期，世俗人士等都穿著。現在以事用征送教至。如梁高祖親自依從佛教，三衣錫杖而受持之。所以在登座講說時，脫下帝服，穿上法衣。如簡文帝集中記載，高祖多次賜納袈裟，表謝中都詳細說明。又蕭瑀（唐朝大臣）擔任大唐僕射，公事完畢後進入靜院，穿著三法衣禮佛讀誦，以此為常。及去世后，將衣服送到津樑寺，進行輕法羯磨（一種儀式）。近在貞觀年間，太宗將所穿的七條納施給勝光寺僧珍。

【English Translation】 English version: Know. Heavy things are included in grave offenses. The rest are not cut off. The 'Yi Yue' (義約, Commentary on Meaning) says, 'Since wearing them is not allowed, they become things collected by weight.' However, considering their use in secular homes in border areas, this is not a complete prohibition. Therefore, it is included among grave matters. The 'Yili Sanpi Lu' (伊梨三皮律, A section of a Vinaya) that is not cut off clearly falls under grave offenses.

Four, white clothes (The Vinaya text says: 'You foolish people, avoiding what I have prescribed, do other things. From now on, all white clothes are not allowed to be worn. If worn, they will be punished according to the Dharma.' White clothes include jackets, pleated garments, trousers, leggings, hand coverings, etc. The 'Shi Song Lu' (十誦律, Sarvāstivāda Vinaya) says: 'Clothes of the five great colors, all fur clothes, narrow-sleeved clothes, lined clothes, all felt clothes, all over-the-head clothes, two-sleeved clothes, all bag-like clothes, all shirts, trousers, and meditation clothes are not allowed to be worn.')

According to the above judgment, none of the above clothes are included in the offenses judged by the various Vinayas, but they are now included in grave offenses based on the 'Yi Yue' (義約, Commentary on Meaning). As in the Vinaya text, when a king donates expensive clothes, the Buddha instructs that they should be purified and donated appropriately, clearly indicating that the clothes of foreign kings can be equated with the mountain dragon, ornate insects, sun, moon, and 'fen mi' (紛米, a type of pattern) clothes of this land. I have heard that when donating to the deceased, it is said that the kings of the Western Lands mostly value Buddhism. Outwardly, they wear secular clothes to handle state affairs, but inwardly, they follow the Dharma and wear monastic robes, all wearing 'Sanghali' (僧伽梨, a type of robe worn by monks), which are the same as those worn by monks, and their prices are extremely high, sometimes worth ten thousand gold. Therefore, 'Qipo' (耆婆, Jivaka, a famous doctor) donated a robe to the Buddha worth one hundred thousand. And all the faithful laymen and laywomen, even Bodhisattvas practicing at home, all wear the three robes (the three types of robes worn by monks), and even the gods in the Form Realm wear the same clothes, different from the kings. The kings, ministers, men, and women of this land also wear them according to the scriptures.

For example, during the Liang and Chen dynasties, secular people and others all wore them. Now, the teaching is sent here for practical use. For example, Emperor Gaozu of Liang personally followed Buddhism, and upheld the three robes and the staff. Therefore, when ascending the throne to preach, he took off his imperial robes and put on the Dharma robes. As recorded in the collection of Emperor Jianwen, Emperor Gaozu often bestowed 'Na Jiasha' (納袈裟, patched robes), and the memorial of thanks explained it in detail. Also, 'Xiao Yu' (蕭瑀, a Tang Dynasty minister) served as the 'Pu She' (僕射, a high-ranking official) of the Great Tang Dynasty. After finishing his official duties, he entered a quiet courtyard, wore the three Dharma robes, and recited scriptures, which he did regularly. And after his death, the clothes were sent to Jinliang Temple to perform 'Qing Fa Jiemo' (輕法羯磨, a light ritual). Recently, during the Zhenguan period, Emperor Taizong donated the seven-striped 'Na' (納, patched robe) he wore to the monk Zhen of Shengguang Temple.

法師。價直三萬。及終后還追入內。又以所著七條與恭宣二法師。令制詩先成者與之。及作一時成。令學士評其勝劣。俱云一等。因令市估價直六萬。乃進衣出絹人付百段。又賜玄奘法師一納。今現在。有買者酬十萬猶不與之。以此諸證故知。王著貴價三衣不謬矣。所以愛道在俗。佛出家后戀慕無已。手自成一金縷。貴價㲲衣擬奉世尊。后以獻佛令僧中行之。愛道不從。佛言。但僧中行具三寶。何者其人隨順我語供養佛也。為解脫故供養法也。眾僧受用供養僧也。若供佛者失餘二歸。便依行之。並不敢受。次至彌勒取而服之。威儀具足。言金縷者。非用金也。縷色同金。光彩殊異裝飾若金。豈有比丘服於金寶。據此法衣理充在輕。自餘一切白衣外道之服。並不許服。俱入重攝。以斷惡法修出道標。何得仍懷于俗事也。如瓦屋綿衣斬壞打破。絕流俗故。息貪競故。順知足故。不同不凈財食死後通分。食是非復畜煮。財即同諸三衣。今之僧服體狀全俗。著即滯情。故入重攝。若已改張。壞色失相。或異常俗如裙如襖。名雖含俗然相有殊。並可從輕。故褊袒祇支方裙正背俱非西梵所服。然異東華俗儀。故俯徒情事理義可通。俱從輕限。余並例之以定二途。

五外道之服(律本云。一切外道衣不得著。謂一切草衣皮衣樹

【現代漢語翻譯】 現代漢語譯本 法師的袈裟價值三萬（指錢幣單位），圓寂后還要追回宮內。又將所穿的七條袈裟給予恭宣二位法師，讓他們作詩，先完成的人就得到袈裟。兩人同時完成，於是讓學士評判誰的詩更好，學士們都說一樣好。因此下令讓市場估價，價值六萬。於是進獻袈裟，並拿出絹一百段作為報酬。又賜予玄奘（唐代著名僧人）法師一件納衣（補丁縫製的衣服），現在還在。有人出價十萬購買，玄奘法師都不賣。根據這些證據可知，國王賞賜貴價袈裟並不荒謬。因為愛道（Mahapajapati，佛陀的姨母）在佛陀出家后，仍然無限戀慕佛陀，親手織成一件金縷（用金色絲線織成的）貴價㲲衣（毛織品），想要獻給世尊。後來將此衣獻給佛陀，佛陀讓在僧眾中流通使用。愛道不同意。佛陀說：『只要在僧眾中流通，就具足三寶（佛、法、僧）。誰能隨順我的教導，就是供養佛。爲了解脫而供養，就是供養法。眾僧受用，就是供養僧。如果只供養佛，就會失去其餘二歸（法和僧）。』於是愛道依教奉行，但僧眾都不敢接受。後來彌勒（Maitreya，未來佛）取來穿上，威儀具足。所說的金縷，並非真的用金子，而是絲線的顏色像金子，光彩特別，裝飾得像金子一樣。哪裡有比丘（bhikkhu，出家男子）穿戴金銀珠寶的呢？根據這些，法衣的道理在於輕簡。至於其他一切白衣（在家信徒）和外道（非佛教徒）的服裝，都不允許穿，都歸入重罪的範疇，因為要斷除惡法，修習通往解脫的道路，怎麼還能懷念世俗之事呢？如同瓦屋（粗糙的房屋）和綿衣（保暖的衣服），要斬斷、毀壞、打破，斷絕世俗的習氣，止息貪婪和競爭，順應知足少欲。不能像不乾淨的財物和食物一樣，死後才拿出來分。食物是非法烹煮的，財物就如同那三衣（袈裟）。現在的僧服，體狀完全是世俗的，穿著就會滯留情慾，所以歸入重罪的範疇。如果已經改變樣式，壞了顏色，失去了原來的形狀，或者與世俗的服裝不同，比如裙子或襖子，名稱雖然包含世俗的含義，但形狀已經不同，都可以從輕處理。所以褊袒（袒露一肩的服裝）、祇支（僧人穿的內衣）、方裙（方形的裙子），正面和背面都不是西梵（古印度）所穿的服裝，但與東華（中國）的世俗服裝不同，所以俯順徒眾的情感，從道理上講是可以通融的，都可以從輕處理。其餘的都以此類推，來確定兩種不同的處理方式。 五、外道的服裝（律本上說：一切外道的衣服都不能穿，指一切草衣、皮衣、樹

【English Translation】 English version Venerable Master, the kāṣāya (袈裟, monastic robe) was worth 30,000 (currency unit), and it was to be retrieved by the palace after the monk's death. The seven robes that he wore were given to Dharma Masters Gongxuan and others, with the condition that whoever composed a poem first would receive them. When they finished at the same time, scholars were asked to judge whose poem was better, but they all said they were equal. Therefore, it was ordered to have the robes appraised in the market, and they were valued at 60,000. Then the robes were presented, and 100 bolts of silk were given as a reward. Furthermore, Dharma Master Xuanzang (玄奘, a famous monk in the Tang Dynasty) was given a patched robe, which he still has. Someone offered 100,000 for it, but he refused to sell it. Based on these pieces of evidence, it can be known that the king's awarding of expensive robes was not absurd. Because Mahapajapati (愛道, Buddha's aunt) endlessly yearned for the Buddha after he left home, she personally wove a gold-threaded (金縷, woven with gold threads) expensive woolen robe (㲲衣, woolen fabric) to offer to the World Honored One. Later, she offered this robe to the Buddha, and the Buddha asked that it be circulated among the Sangha (僧伽, monastic community). Mahapajapati did not agree. The Buddha said, 'As long as it is circulated among the Sangha, it embodies the Three Jewels (三寶, Buddha, Dharma, Sangha). Whoever follows my teachings is making offerings to the Buddha. Making offerings for the sake of liberation is making offerings to the Dharma. The Sangha receiving and using it is making offerings to the Sangha. If one only makes offerings to the Buddha, one will lose the other two refuges (Dharma and Sangha).' Therefore, Mahapajapati followed the teachings, but the Sangha did not dare to accept it. Later, Maitreya (彌勒, the future Buddha) took it and wore it, with dignified deportment. The so-called gold-threaded robe is not actually made of gold, but the color of the thread is like gold, with extraordinary luster, decorated like gold. How could a bhikkhu (比丘, ordained male monk) wear gold and jewels? According to this, the principle of the Dharma robe lies in simplicity. As for all other clothing of laypeople (白衣, lay followers) and non-Buddhists (外道, non-Buddhists), they are not allowed to be worn, and they all fall under the category of serious offenses, because one must cut off evil dharmas and cultivate the path to liberation. How can one still cherish worldly affairs? Like a rough house (瓦屋, crude dwelling) and a cotton robe (綿衣, warm clothing), they should be cut, destroyed, and broken, to sever worldly habits, stop greed and competition, and accord with contentment and few desires. One cannot be like unclean wealth and food, which are only taken out to be distributed after death. The food is illegally cooked, and the wealth is like the three robes (三衣, kāṣāya). The current monastic robes are entirely worldly in appearance, and wearing them will lead to attachment to emotions, so they fall under the category of serious offenses. If they have already been altered in style, with faded colors and lost original shape, or are different from worldly clothing, such as skirts or jackets, although the name may contain worldly meanings, the shape is already different, and they can be treated leniently. Therefore, the one-shouldered robe (褊袒, robe exposing one shoulder), the inner garment (祇支, undergarment worn by monks), and the square skirt (方裙, square skirt), the front and back are not clothing worn in ancient India (西梵, ancient India), but they are different from the worldly clothing of China (東華, China), so it is permissible to accommodate the feelings of the disciples, and they can all be treated leniently. The rest should be treated analogously to determine the two different ways of handling them. 5. Clothing of non-Buddhists (The Vinaya states: All clothing of non-Buddhists is not allowed to be worn, referring to all grass clothing, leather clothing, and tree

皮衣葉衣鳥毛牛馬毛等衣。今亦有著紙衣者。此即是樹皮衣。亦有大德高望著青色千秋樹皮袈裟者。亦同外道衣也)。

右準斷並重由體相既非若著壞心障道。又生世不信。必有輕服壞色相者。如白衣中分之。

六文像綺服(律本云。不得著錦文衣繡衣。五分繡錦褥敷者吉羅)。

右準如五分律斷。錦綺是不可分物。若純色者應分。由相類同於法衣故也。無問大小多少。俱在輕中。其例朝霞斑布㲩𣰆之類。併入重也。

已前六件並由事涉世譏。本非道服。宜通斷重。而事容大小。過起遲速。貯備延促未可該含。故隨條斷。並各如別。其俗衣兩斷義指如前。猶存俗相者深取後文。宜從輕限。

次第三解從用重物(其例有四)。

初以諸衣帛嚴飾房宇(律本開畜地敷等。即謂幄帳床帷承塵㡘幕等)。

右準斷云。元作擬隨房宇。即任住處受用。要是隨時分。房者方可留之。若自擬改換權施受用者。可隨輕物入分。

二以諸衣帛莊嚴飾車乘(律開畜車輿理有隨車衣物。前後㡙㡘覆幰排程)。

三以諸衣帛盛裹重物(謂案帊床衣篋笥巾幞之覆)。

右前二件之物。若元作屬車乘案幾。亡后隨車必暫安非永。可隨事輕重兩分。

四以諸衣帛隨身所障(律開

【現代漢語翻譯】 現代漢語譯本：

樹皮、葉子、鳥毛、牛馬毛等製成的衣服。現在也有穿著紙衣的人。這些都屬於樹皮衣。也有一些大德高僧穿著青色的千秋樹皮製成的袈裟。這些都和外道的衣服一樣)。

根據戒律判斷，以上這些行為都屬於重罪，因為這些衣服的體相既不符合出家人的身份，又會因此產生壞心，障礙修行。而且會使世人不相信佛法。必定會有人輕視穿著壞色袈裟的出家人，就像將出家人混同于白衣一樣。

六、穿著帶有花紋圖案的華麗衣服(律本上說，不得穿著錦緞花紋的衣服和繡花的衣服。《五分律》中說，用繡花的錦緞做褥子是可以的)。

根據《五分律》判斷，錦緞是不可分割的物品。如果是純色的，應該可以。因為這些衣服的相狀類似於法衣。無論大小多少，都屬於輕罪。像朝霞斑布、㲩𣰆之類的，都屬於重罪。

以上六件，都因為涉及到世間的譏嫌，本來就不是出家人的衣服，所以應該判為重罪。但是事情有大小，過失的產生有遲緩，貯備的時間有長短，不可以一概而論。所以根據每一條分別判斷，各自按照不同的情況處理。對於俗家衣服的兩斷之義，如前所述。如果仍然存有俗家的相狀，應該按照後面的文字從嚴處理，適當地減輕處罰。

接下來第三種情況是，爲了使用貴重物品而觸犯重罪(例如有以下四種情況)。

首先，用各種衣服和絲綢來裝飾房屋(律本上允許使用地敷等，也就是指幄帳、床帷、承塵、㡘幕等)。

根據戒律判斷，原本製作的目的是爲了配合房屋，就可以在居住的地方使用。但必須是隨時可以分舍的房屋，才可以保留這些裝飾。如果是自己打算更換，或者暫時施捨受用，可以按照輕罪處理。

第二，用各種衣服和絲綢來裝飾車乘(律本上允許擁有車輿，自然也允許有隨車的衣物，如前後㡙㡘、覆幰等)。

第三，用各種衣服和絲綢來包裹貴重物品(指案帊、床衣、篋笥、巾幞的覆蓋物)。

對於前面兩種情況的物品，如果是原本就屬於車乘、案幾的，亡失后暫時安放在車上，而不是永久性的，可以根據事情的輕重程度來分別判斷。

第四，用各種衣服和絲綢來遮擋身體(律本上允許 English version:

Garments made of bark, leaves, bird feathers, cow or horse hair, etc. Nowadays, some also wear paper clothing. These are all considered bark garments. There are also highly virtuous monks who wear robes made of bluish 'qianqiu' bark. These are the same as the garments of non-Buddhist practitioners).

According to the precepts, the above actions are considered serious offenses because the appearance of these garments is not in accordance with the identity of a renunciant, and they can generate negative thoughts that obstruct practice. Furthermore, they can cause people to lose faith in the Dharma. There will inevitably be those who look down upon monks wearing improperly colored robes, as if they were no different from laypeople.

Six, wearing ornate clothing with patterned designs (The Vinaya states that one should not wear brocade or embroidered clothing. The Five-Part Vinaya says that using embroidered brocade as a cushion is acceptable).

According to the Five-Part Vinaya, brocade is an indivisible item. If it is a solid color, it may be acceptable, because the appearance of these garments is similar to Dharma robes. Regardless of size or quantity, it is considered a minor offense. Items such as 'morning glow' patterned cloth and 㲩𣰆 are considered major offenses.

The above six items are all subject to worldly criticism and are not originally garments for renunciants, so they should be judged as serious offenses. However, matters vary in severity, the arising of faults may be slow or quick, and the duration of storage may be long or short, so they cannot be treated the same. Therefore, each item should be judged separately, according to its own circumstances. The meaning of the 'two judgments' for lay clothing is as described earlier. If the appearance of lay clothing is still present, one should follow the later text strictly and appropriately reduce the penalty.

Next, the third situation is committing a serious offense in order to use valuable items (for example, the following four situations).

First, using various garments and silks to decorate houses (The Vinaya allows the use of ground coverings, etc., which refers to canopies, bed curtains, ceiling dust covers, and screens).

According to the precepts, if the original purpose of making them was to match the house, then they can be used in the place of residence. However, the house must be one that can be given away at any time in order to keep these decorations. If one intends to replace them or temporarily give them away for use, they can be treated as minor offenses.

Second, using various garments and silks to decorate vehicles (The Vinaya allows the possession of vehicles, so it naturally allows for items that go with the vehicle, such as front and rear 㡙㡘 and canopies).

Third, using various garments and silks to wrap valuable items (referring to coverings for tables, bed clothes, boxes, and kerchiefs).

For the items in the first two situations, if they originally belonged to the vehicle or table, and are temporarily placed on the vehicle after being lost, rather than permanently, they can be judged separately according to the severity of the matter.

Fourth, using various garments and silks to shield the body (The Vinaya allows

【English Translation】 Garments made of bark (shupi, tree bark), leaves (yeyi), bird feathers (niaomao), cow or horse hair (niumaomao), etc. Nowadays, some also wear paper clothing (zhiyi). These are all considered bark garments. There are also highly virtuous monks who wear robes (jiasha, monastic robe) made of bluish 'qianqiu' (thousand autumns) bark. These are the same as the garments of non-Buddhist practitioners).

According to the precepts, the above actions are considered serious offenses because the appearance of these garments is not in accordance with the identity of a renunciant, and they can generate negative thoughts that obstruct practice. Furthermore, they can cause people to lose faith in the Dharma. There will inevitably be those who look down upon monks wearing improperly colored robes, as if they were no different from laypeople.

Six, wearing ornate clothing with patterned designs (The Vinaya states that one should not wear brocade (jinwenyi) or embroidered clothing (xiuyi). The Five-Part Vinaya says that using embroidered brocade as a cushion (ru) is acceptable).

According to the Five-Part Vinaya, brocade (jinqi) is an indivisible item. If it is a solid color, it may be acceptable, because the appearance of these garments is similar to Dharma robes (fayi). Regardless of size or quantity, it is considered a minor offense. Items such as 'morning glow' (zhaoxia) patterned cloth and 㲩𣰆 are considered major offenses.

The above six items are all subject to worldly criticism and are not originally garments for renunciants, so they should be judged as serious offenses. However, matters vary in severity, the arising of faults may be slow or quick, and the duration of storage may be long or short, so they cannot be treated the same. Therefore, each item should be judged separately, according to its own circumstances. The meaning of the 'two judgments' for lay clothing is as described earlier. If the appearance of lay clothing is still present, one should follow the later text strictly and appropriately reduce the penalty.

Next, the third situation is committing a serious offense in order to use valuable items (for example, the following four situations).

First, using various garments and silks to decorate houses (The Vinaya allows the use of ground coverings (difu), etc., which refers to canopies (wozhang), bed curtains (chuangwei), ceiling dust covers (chenchen), and screens (lianmu)).

According to the precepts, if the original purpose of making them was to match the house, then they can be used in the place of residence. However, the house must be one that can be given away at any time in order to keep these decorations. If one intends to replace them or temporarily give them away for use, they can be treated as minor offenses.

Second, using various garments and silks to decorate vehicles (The Vinaya allows the possession of vehicles (cheyu), so it naturally allows for items that go with the vehicle, such as front and rear 㡙㡘 and canopies (fuxian)).

Third, using various garments and silks to wrap valuable items (referring to coverings for tables (anpa), bed clothes (chuangyi), boxes (qieshi), and kerchiefs (jinfu)).

For the items in the first two situations, if they originally belonged to the vehicle or table, and are temporarily placed on the vehicle after being lost, rather than permanently, they can be judged separately according to the severity of the matter.

Fourth, using various garments and silks to shield the body (The Vinaya allows

畜蚊廚。五分云。敷經行處衣障壁虱衣單覆衣。謂床垂四角蚊廚是不可分)。

右準斷如注入重。亦本為隨身常障。不容改換。若如五分氈亦在重。而不分大小。若論隨床所用無論厚大入重。必不定者準上衣量。𣰽𣯫量任其重輕。

已前四件並是體非重分。理入輕收。但為擔累沉積繫縛纏深故從重斷。而義分四句。句圖度之。一以重宬重(即木匱板倉土廩等宬五穀錢寶等)二以重貯輕(謂木函柳箱用貯衣缽)三以輕貯輕(即衣帛等帊收束帛絹等)四以輕宬輕重(如上四條文自分矣)初及第四入重。二三兩事入輕。

大段第二。次定三輕之物。

第一性輕之物(其例自三)。

初是十種衣財(律中一一列名。一者絕衣。或名失利衣。不同此方者。二者劫貝衣。中國出之。緝花所作。如白褺之例。京師有也。三名麻衣已外諸衣。此無正翻。並皆中天之物。此方有無。麻纻葛蕉竹蒲毛草等經緯用成諸衣財等)。

右準斷入輕。由體現交須即堪裁服。無問多少厚薄。若色非色若正不正。併入分之。有人云。真緋正紫既大色上染。佛斷不服著。得墮罪故須入重。今不同之。由體是應法即堪改轉。還類法衣。如律受凈。若以不許便入重者。五大上色之衣佛並通制。何為獨在緋紫。一開一制但

【現代漢語翻譯】 現代漢語譯本 蚊帳（Chù wén chú）：《五分律》（Wǔ fēn lǜ）中說，鋪設經行之處的衣服、遮擋墻壁的虱衣、單衣、覆衣，指的是床邊垂下的四角蚊帳，這是不可分的。

右邊根據判斷，如同注入重物。原本是爲了隨身攜帶的常用遮擋物，不允許更改。如果像《五分律》（Wǔ fēn lǜ）中的氈子一樣，也算作重物，但不區分大小。如果論及隨床使用的，無論厚薄大小都算作重物。必定是不固定的，按照上面的衣服來衡量。粗略衡量，任其輕重。

以上四件都是本體，不是重物劃分。道理上應該算作輕物收取。但因為是負擔、累贅、堆積、束縛、纏繞很深，所以從重物判斷。而意義上分為四句，逐句考慮。一是重物裝重物（即木櫃、板倉、土廩等裝五穀、錢寶等），二是重物裝輕物（指木函、柳箱用來裝衣缽），三是輕物裝輕物（即衣帛等用帕子收束帛絹等），四是輕物裝輕重物（如上面四條文自己區分了）。第一和第四種情況算作重物，第二和第三種情況算作輕物。

大段第二。接下來確定三種輕物。

第一種是性質輕的物品（例子有三種）。

首先是十種衣物（戒律中一一列出名稱。一是絕衣，或名失利衣，與此方不同。二是劫貝衣（Jié bèi yī），中國出產，用花緝成，如白布的例子，京師也有。三是麻衣以外的各種衣物，這裡沒有正式的翻譯，都是中天竺（Zhōng Tiānzhú）的物品，此地有或沒有。麻、苧、葛、蕉、竹、蒲、毛、草等經緯織成的各種衣物等）。

右邊根據判斷，算作輕物。因為本體可以裁剪成衣服。無論多少厚薄，無論有色無色，無論正色不正色，都算作輕物。有人說，真緋色、正紫色是大色，佛陀禁止穿著，會犯墮罪，所以必須算作重物。現在不同意這種說法。因為本體是應法的，可以改變。還類似於法衣。如戒律中受凈一樣。如果因為不允許就算作重物，那麼五種大色之衣佛陀都禁止了，為什麼單單在緋色、紫色上有所區別？一開一制只是...

【English Translation】 English version Mosquito Net (Chù wén chú): The Vinaya-pitaka (Wǔ fēn lǜ) states that the clothes laid out for walking meditation, the clothes used to shield walls from lice, single robes, and covering robes refer to the four-cornered mosquito net hanging from the bed, which is inseparable.

According to the judgment on the right, it is like injecting heavy objects. Originally, it was a common barrier to carry around and should not be changed. If it is like the felt in the Vinaya-pitaka (Wǔ fēn lǜ), it is also considered a heavy object, but there is no distinction between sizes. If it is used with the bed, regardless of thickness or size, it is considered a heavy object. If it is not fixed, it should be measured according to the above clothes. Roughly measure it, regardless of its weight.

The above four items are all the body, not the division of heavy objects. In principle, they should be collected as light objects. However, because they are burdens, cumbersome, accumulated, bound, and deeply entangled, they are judged as heavy objects. And in terms of meaning, it is divided into four sentences, consider each sentence. First, heavy objects contain heavy objects (i.e., wooden cabinets, board warehouses, earthen granaries, etc. contain grains, money, treasures, etc.), second, heavy objects contain light objects (referring to wooden boxes, willow boxes used to contain robes and bowls), third, light objects contain light objects (i.e., clothes and silk are bundled with handkerchiefs, etc.), and fourth, light objects contain heavy and light objects (as the above four articles distinguish themselves). The first and fourth cases are considered heavy objects, and the second and third cases are considered light objects.

Major Section Two. Next, determine the three types of light objects.

The first type is objects with light properties (there are three examples).

First are the ten types of clothing (the precepts list each name. First is discarded clothing, or clothing named after loss, which is different from this place. Second is bark-cloth robe (Jié bèi yī), produced in China, made by weaving flowers, like the example of white cloth, also available in the capital. Third are various clothes other than hemp clothes, there is no formal translation here, they are all items from Central India (Zhōng Tiānzhú), whether they exist here or not. Various clothes woven from hemp, ramie, kudzu, banana, bamboo, cattail, wool, grass, etc.).

According to the judgment on the right, it is considered a light object. Because the body can be cut into clothes. Regardless of the amount of thickness, whether it is colored or colorless, whether it is a proper color or not, it is considered a light object. Some people say that true scarlet and proper purple are large colors, and the Buddha prohibits wearing them, which would be a transgression, so they must be considered heavy objects. Now I disagree with this statement. Because the body is in accordance with the Dharma and can be changed. It is also similar to the Dharma robe. Just like receiving purification in the precepts. If it is considered a heavy object because it is not allowed, then the Buddha prohibits all five large-colored clothes, why is there a distinction only in scarlet and purple? One opening and one restriction is just...

出意言耶。若必擅遏不通者。如生財絹匹綿屯及余雜段財帛。皆未染成。亦不許服。如何入輕。故知並由改轉可成壞色同布絹之白色也。又不同錦繡𣰅𣰆染則可得如法。未染體是斑文綺錯外相五彩分炳。又佛正斷在重無宜抑例通分。

二是所成之縷。謂成前衣縷。即用糸麻毛綿現在經緯及雜。緝榮散績者。

右準斷並輕。若麻𦃓糸絇如上已判。若雜重物亦準前斷。

三是綿絮絓𦁲(謂已離繭𪅏變成上相者)。

右準斷云。若現成前列者入輕。若生熟蠶繭必害命。因隨彼尸入重。若蛾蟲自出𪅏之繭者。準多論輕分。然蠶所出絲綿。計本深當性制。故乞綿臥具三衣。律斷斬剉涂埵。又憍奢耶繒彩涅槃正制不服。央掘許其轉來。且接小機。后云。不成悲者非大乘行。故五分云。有將綿來施者受以入僧。即非自己。四分云。若得已成者斬剉和泥。判非所服。由本損生害命而獲。何成慈悲法服也。正是懷道者所忌。尤當譏過者初元。今一方禪侶並不服之。皆以布艾為衣裳。可謂學大乘行之階漸也。余親問西來游僧。五竺諸蕃無著蠶絹為三衣者。雖于闐國養之而無殺害。映前所言彌光大矣。

已前三件號曰性輕。謂體是輕虛。資道正要。又隨身機濟深有事勞。今從本而定。輕名非在。多而入重也。

類例並隨且斷。蹊逕炳然。而次第三件中絲綿所作者。意猶疑妨。何者由損害所利無宜在分。生得尚剉壞滅蹤。死後寧開分通計。若準此義誠難決之。且順央掘經中受者非悲。而不破戒。故在輕限。必更有部決。亦可從之。若正心學大道者。則從重例(今西梵諸釋並不以為袈裟意可見也)。

次解第二事輕之物(其例自四)。

初身所服衣(律開三衣外畜覆肩祇支泥洹僧。五約衣帽子腰帶櫬體衣氈被覆瘡衣雨浴衣𣰽𣯫衣。拭身拭面捫淚拭腳攝熱等巾。五分護髀膊踝頭衣針線袋。僧祇若性不忍寒苦者。斃故衣隨意重著)。

右律斷三衣坐具入輕。五分舍勒下衣及被可分。應是三衣同臥具也。余雖無文由。即用資強可從輕限。

二宬衣之物(律本開以衣安囊中幞中)。

三宅身之具(律制畜尼師壇)。

右前二件之物併入輕收。初則從衣入分。后則當體兩斷(謂賞勞入輕也)時有金皮絡朱絳界緣或復角揲萬字蓮華散飾者。既律制不許畫缽內為萬字。明知眾具通然。必有斯緣。可從重例。有相同跛阇之廣事。從說凈可入輕收。如法者入賞。

四漉水袋。律令作漉水囊及漉瓶。

右諸律入輕。亦有賞勞者此律不述。可即輕收。豫是宏槨袋覆者。亦相隨分也。

已前四

【現代漢語翻譯】 現代漢語譯本 類例應該並列考慮並且果斷決斷。解決問題的途徑就會清晰明瞭。至於次要的三件事中，如果是用絲綿製作的物品，心中仍然會有疑慮和妨礙。為什麼呢？因為由損害而產生的利益，不應該被分攤。活著的時候尚且會因為損壞而消失軌跡，死後又怎麼能開方便之門來分攤計算呢？如果按照這個道理，確實難以決斷。但是，參照《央掘經》（Angulimala Sutra）中的說法，接受供養的人並非出於悲憫，而且沒有破戒，所以應該按照較輕的規定來處理。如果其他律部有明確的判決，也可以遵從。如果真心學習大道的人，則應該按照較重的例子來處理（現在西方的許多僧侶並不認為袈裟是多餘的，由此可見）。

接下來解釋第二類，關於輕微的物品（其例子有四種）。

首先是身上穿的衣服（戒律允許除了三衣之外，還可以擁有覆蓋肩膀的覆肩，祇支（Ghci），泥洹僧（Nivasa），以及五種雜用衣物：帽子、腰帶、貼身內衣、氈被、覆蓋瘡口的衣服、雨浴衣、𣰽𣯫衣。還有擦身、擦臉、擦眼淚、擦腳、保暖等用的巾。五分律中允許有保護大腿、胳膊、腳踝、頭部的衣物，以及針線袋。僧祇律中規定，如果確實無法忍受寒冷，可以隨意多穿破舊的衣服）。

根據戒律，三衣和坐具應該歸入輕微之物。五分律中，舍勒（Sarira）的下衣和被子可以分給他人。這應該和三衣、臥具的性質相同。即使沒有明確的條文規定，只要是用於增強修行的物品，都可以按照輕微的規定來處理。

第二類是裝衣服的物品（戒律允許用囊或幞來裝衣服）。

第三類是住所內的用具（戒律規定可以擁有尼師壇（Nisidana））。

以上兩類物品都應該按照輕微的規定來處理。第一類可以從衣服的分配原則來考慮，第二類則應該當體兩斷（指賞賜或勞務所得應該按照輕微的規定來處理）。有時會有用金、皮革、紅色絲帶裝飾，或者用角片鑲嵌，或者裝飾有萬字、蓮花等圖案的物品。既然戒律不允許在缽內繪製萬字，那麼很明顯，其他的用具也是一樣的。如果確實有這樣的情況，可以按照較重的例子來處理。如果有和跛阇（Prajna）的情況相似的，可以通過說凈的方式歸入輕微之物。如法的物品可以作為賞賜。

第四類是濾水袋。戒律規定要製作濾水囊和濾水瓶。

以上各種戒律都將其歸入輕微之物。也有作為賞賜或勞務所得的情況，但這裡的戒律沒有說明，可以按照輕微的規定來處理。如果是用於覆蓋宏大的棺槨的袋子，也應該按照相應的原則來處理。

以上四類。

【English Translation】 English version Precedents should be considered together and decisions made decisively. The path to resolving the issue will then become clear. As for the three secondary matters, if the items are made of silk or cotton, there will still be doubts and hindrances in the mind. Why? Because benefits derived from harm should not be distributed. While alive, things disappear due to damage; how can we open a convenient path to distribute and calculate after death? If we follow this principle, it is indeed difficult to decide. However, referring to the Angulimala Sutra, the recipient of offerings is not acting out of compassion and has not broken any precepts, so it should be handled according to the lighter regulations. If other Vinaya texts have clear rulings, they can also be followed. If one is truly learning the Great Way, then one should follow the heavier precedents (many monks in the West today do not consider the kasaya (袈裟) to be superfluous, which shows this).

Next, we explain the second category, concerning minor items (there are four examples).

First, the clothes worn on the body (the Vinaya allows, in addition to the three robes, the possession of a shoulder covering (覆肩), a Ghci (祇支), a Nivasa (泥洹僧), and five miscellaneous items: a hat, a belt, underwear, a felt blanket, clothes to cover wounds, rain bathing clothes, and 𣰽𣯫 clothes. There are also towels for wiping the body, face, tears, and feet, and for keeping warm. The Five-Part Vinaya allows for clothing to protect the thighs, arms, ankles, and head, as well as a needle and thread bag. The Sanghika Vinaya stipulates that if one truly cannot endure the cold, one can freely wear more old clothes).

According to the Vinaya, the three robes and the sitting mat should be classified as minor items. In the Five-Part Vinaya, the lower garment and blanket of the Sarira (舍勒) can be distributed to others. This should be the same in nature as the three robes and bedding. Even if there are no explicit provisions, as long as the items are used to enhance practice, they can be treated according to the lighter regulations.

The second category is items for storing clothes (the Vinaya allows the use of bags or wrappers to store clothes).

The third category is items within the dwelling (the Vinaya stipulates that one can possess a Nisidana (尼師壇)).

The above two categories of items should be handled according to the lighter regulations. The first category can be considered from the principle of distributing clothes, while the second category should be cut off at the source (meaning that rewards or labor income should be handled according to the lighter regulations). Sometimes there are items decorated with gold, leather, red ribbons, or inlaid with horn pieces, or decorated with swastikas, lotuses, and other scattered ornaments. Since the Vinaya does not allow drawing swastikas inside the bowl, it is clear that the same applies to other utensils. If there are such cases, they can be handled according to the heavier precedents. If there are situations similar to that of Prajna (跛阇), they can be classified as minor items through purification. Lawful items can be given as rewards.

The fourth category is water filter bags. The Vinaya stipulates that water filter bags and water filter bottles should be made.

The above Vinayas classify them as minor items. There are also cases of rewards or labor income, but the Vinaya here does not specify, so they can be handled according to the lighter regulations. If it is a bag used to cover a large coffin, it should also be handled according to the corresponding principles.

The above four categories.

件亦號事輕。由即用要機更非改貿故也。必有文像綺飾可準上文斷之。並須前後相衘方可斷斯途路。

次解第三從用輕物(其例自六)。

初一隨衣之物(律中。若著三衣解脫形露者。可安帶及鉤衣[金*刮]鉤衣細等。又衣無安處。任箱涵中盛之。若著內衣易脫應用腰繩系。聽兩頭施玦紐。不得用寶作。當以銅鐵錫镴等作之)。

右準例從衣同斷入輕。

二缽器者(律令有缽如上缽量。若得七日藥應著鍵𨩲小缽次缽大缽中。不作凈畜。若應量者須說凈。不者犯捨墮)。

右律但斷缽入輕。余諸隨缽之器。槃子盞子之徒。相從輕例。

三隨物所屬(律中。若缽難持作囊宬系口絡肩上。若函盛亦開巾幞)。

右律斷入輕。故亡人賞勞貯器之物相擬。若其多者。一則賞勞。隨受持者。余則長攝。自入輕分。必有服飾裝嚴從本入分。不同香爐寶裝。由體自居重故也。

四屣屨之屬(律開畜革屣。除錦文裝嚴者。若為補革屣故。開錐刀磨石毛縷箸綖。應以十種衣為袋盛之。不令迸散。並開裹革屣巾囊)。

右律無正文斷。然資身正要準僧祇分之。自余靴履之像彩裝者。亦如上輕重。

五剃髮之器(律開畜剃刀及鞘。應以劫貝障勿壞。並開磨刀石內囊中。鈍者刮

刃刀開之。及承發器)。

右準律斷輕。剪沐常要故也。必有寶鏤莊飾身鞘者入重。隨有木匣火皮分之。

六助身眾具(律開針線刀子併線尺度用補衣也。開作針氈及筒安塞及鑷子剪爪刀刮汗篦摘齒物桃耳箄灌鼻筒禪帶錐子之屬。十誦澡罐釜瓶香爐熨斗禪鎮匕卮之屬也)。

右並隨身要事。理斷從輕。故律制云。無針無漉器不得遊行。明知用資常有故也。又如僧祇云。受已制畜應法澡罐。豈非機務所須耶。故入分也。又薩婆多雲。右似寶銅鐵雜色珠等入百一物數者得取。不須說凈。故知輕分為審。

已前六件之事號曰隨用輕收。由物體沉重深非服用。然隨事趣要更無過者。故從時用例入輕收。既聖制開聽。故無定多少。律開刀缽及餘眾器現在僧分。外雖不論準義必有。針縷刀尺足可成衣。鉤[金*刮]玦紐服常要具。香爐澡罐之屬。匙箸鋺盞之流。文或顯晦。事義準酌並如前列。通斷在輕。時有或斯義者。便構難重疊。容色奮發赫然張怒。詰余云。我聞正律明斷澡罐入重。剃刀入輕。今汝拒違。明非聖教。余答。教有開合。文通隱顯。律張四說。經列法依。澡罐從重大小未分。刀缽在輕體量通混。今為計會諸部。抑有明文。理事含弘便定淆紊。約量據體宜如兩分。且決絕於臨機。何遲疑于文

【現代漢語翻譯】 現代漢語譯本 剃刀（用於剃除毛髮）和承發器（用於盛放剃下的頭髮）。

以上按照戒律應判為輕罪。因為剪髮沐浴是常需之事。如果有人擁有用寶物雕鏤裝飾的刀鞘，則應判為重罪。可以根據是否有木匣或皮革套來區分。

六、助身眾具（輔助身體的各種用具）：戒律中允許擁有針線、刀子以及線和尺子，用於縫補衣服。還包括製作針氈、筒狀物、安裝塞子、鑷子、剪指甲刀、刮汗篦、掏耳勺、桃耳箄、灌鼻筒、禪帶、錐子等物。十誦律中提到澡罐、釜、瓶、香爐、熨斗、禪鎮、匕、卮等物）。

以上都是隨身需要的物品。按照情理應判為輕罪。所以戒律規定說：『沒有針和濾水器，不得**。』（此處原文有省略）明顯可知這些是日常必需品。又如僧祇律中說：『受戒后應依法持有澡罐。』難道不是事務所需嗎？所以應歸入輕罪的範疇。又薩婆多論中說：『像寶物、銅、鐵、雜色珠等歸入百一物數的東西，可以取用，不需要說凈。』由此可知判為輕罪是審慎的。

以上六類物品被稱為『隨用輕收』。因為物體沉重，並非日常服用之物。但根據事情的需要，沒有比這些更重要的了。所以按照臨時使用的例子歸入輕罪的範疇。既然聖人制定了允許，就沒有固定的數量限制。戒律中允許擁有刀、缽以及其他各種器具，現在僧眾可以分用。即使戒律條文沒有明確說明，但按照道理一定會有。針、線、刀、尺足以用來縫製衣服。鉤、[金*刮]、玦、紐等是縫製衣服常用的工具。香爐、澡罐等物，匙、箸、鋺、盞等物，條文或許有顯有隱，但事情的道理可以酌情參考以上所列，通盤考慮判為輕罪。有時有人不理解這個道理，便會構陷重罪，容色激動，赫然發怒，質問我說：『我聽說正律明明判決澡罐屬於重罪，剃刀屬於輕罪。現在你違背，明顯不是聖教。』我回答說：『教義有開合，條文有隱顯。戒律有四種說法，經典列出法理依據。澡罐屬於重罪，但大小沒有區分。刀和缽屬於輕罪，體量大小混雜。現在爲了計算各部的說法，確實有明確的條文。事理包含弘深，便能確定不至於淆亂。約略衡量，根據物體本身，應該分為兩類。』且在臨機決斷時，為何要在條文上遲疑呢？

【English Translation】 English version Razors (for shaving hair) and hair receptacles (for holding shaved hair).

According to the precepts, the above should be judged as a minor offense, because shaving and bathing are common necessities. If someone possesses a scabbard adorned with precious carvings, it should be judged as a major offense. Distinctions can be made based on whether there is a wooden box or leather case.

Six, implements for assisting the body: The precepts allow for needles, thread, knives, and rulers for mending clothes. It also includes making needle felts, cylindrical objects, installing stoppers, tweezers, nail clippers, sweat scrapers, ear picks, peach ear picks, nasal irrigation tubes, meditation belts, awls, and similar items. The Daśabhāṇavāra-vinaya mentions bathing pots, cauldrons, bottles, incense burners, ironing tools, meditation weights, spoons, and cups.

The above are all items needed for personal use. According to reason, they should be judged as minor offenses. Therefore, the precepts state: 'Without a needle and a water filter, one should not **.' (The original text is omitted here.) It is clear that these are daily necessities. Furthermore, the Mahāsāṃghika-vinaya states: 'After receiving the precepts, one should possess a bathing pot according to the law.' Is this not required for tasks? Therefore, it should be categorized as a minor offense. Furthermore, the Sarvāstivāda-vinaya states: 'Items like treasures, copper, iron, and miscellaneous colored beads that fall under the category of the hundred and one items can be taken without needing to be purified.' From this, it is known that judging it as a minor offense is prudent.

The above six categories of items are called 'lightly collected items for personal use.' Because the objects are heavy and not for daily consumption. However, according to the needs of the matter, there is nothing more important than these. Therefore, according to the example of temporary use, they are categorized as minor offenses. Since the sage has established permission, there is no fixed quantity limit. The precepts allow for knives, bowls, and various other implements, which the Sangha can now share. Even if the precepts do not explicitly state it, it must exist according to reason. Needles, thread, knives, and rulers are sufficient for making clothes. Hooks, [金*刮], jue (玦), buttons, etc., are common tools for making clothes. Incense burners, bathing pots, spoons, chopsticks, bowls, etc., the wording may be explicit or implicit, but the principles of the matter can be considered in light of the above, and judged as minor offenses overall. Sometimes someone does not understand this principle and will fabricate a major offense, with an agitated expression, angrily questioning me: 'I heard that the precepts clearly judge bathing pots as major offenses and razors as minor offenses. Now you are violating this, which is clearly not the teachings of the sage.' I replied: 'The teachings have openings and closings, and the wording has hidden and explicit meanings. The precepts have four explanations, and the sutras list the basis of the Dharma. Bathing pots are major offenses, but the size is not distinguished. Knives and bowls are minor offenses, and the size is mixed. Now, in order to calculate the statements of the various schools, there are indeed clear provisions. The principles of the matter contain profundity, which can determine that there will be no confusion. Roughly measured, according to the object itself, it should be divided into two categories.' And when making a decision on the spot, why hesitate on the wording?

相。試為述其二三。足為事類聯璧。如剃刀有文入分。裁刀無文在重。缽便三斗入輕。瓶則半斗在重。二文兩義雙皆俱違。情理天乖。事用同轍。何角張于正教自負罪于將來。今以當律無制量之文。此即未了之說。宜用外部通判便決滯于本條。至於剃刀截刀錐針之屬余律在輕。雖文或左右而義類融會。自外細雜輕可隨身。即事交須。又無譏丑。律本文事缺斷。不可經停。宜從諸部明文並非重攝。余以亡物輕重抑斷寔難諸師傳授指訂非據。所以博觀中表。逖問嘉猷獲本眾多。口斷非一。核其精瞻程節者希。余以不敏敢援前杰。輒抽直筆隨事殺青。言復義重。望光修撰。

量處輕重儀。

大唐貞觀十一年歲在丁酉春末。于隰州益詞谷中撰次。余以自古至今諸有綴述多埋名而顯相。少時代而開今。遂令披讀悶於人世。故分明昧。用表幽心。

余自出家心存律部。經今五十餘載常懷介然。恨以教義未周臨機多擁。雖伏膺高座而以行事為先。涉歷炎涼亟經載紀。至於持犯深旨彌有憲章。輕重淺相情求路絕。亦有高彥盛德。常學律門。聞斷重輕便存緘口。目睹斯狀。又增倒懸。貞觀初年關表求解。晉魏中原號稱學府。即而請誨重增昔迷。獨有相州律師。制輕重相。言雖綸綜還類古蹤。由此意言遂出斯路。皆比擬

【現代漢語翻譯】 現代漢語譯本： 關於『相』（lakṣaṇa，事物的外在特徵或標誌）的問題。請嘗試描述其中兩三個例子，足以作為相關事物的完美對比。例如，剃刀有花紋的就容易折斷，裁刀沒有花紋的就耐用。缽如果容量是三斗就容易破損，瓶子如果是半斗的就耐用。這兩種情況，文字和意義相互違背，情理上完全不合，但實際使用效果卻相同。為什麼還要堅持正教的觀點，給自己帶來未來的罪過呢？現在按照戒律沒有明確規定的條文，這是一種沒有完全理解的說法。應該採用外部通用的判決來解決本條的滯留問題。至於剃刀、截刀、錐子、針等物品，其他戒律規定是輕罪。即使文字表述可能有所不同，但意義和類別是融會貫通的。此外，細小雜物可以隨身攜帶，因為是日常所需，而且沒有引起任何非議。戒律的原文對這些事情有所缺失和中斷，不能長期擱置。應該參考其他各部的明確條文，而不是重新進行重罪的規定。其餘關於丟失物品的輕重判斷確實困難，各位法師的傳授和指點沒有依據。所以我廣泛參考內外典籍，遠方請教優秀的人才，獲得了大量的依據，但口頭判斷並不一致。考察其中精細和周全的很少。我因為自己不夠聰明，所以敢於借鑑前人的優秀成果，直接記錄下來，隨時進行修改。言辭和意義都很重要，希望您能加以修訂。 量處輕重儀（衡量輕重的方法）。 大唐貞觀十一年丁酉年春末，在隰州益詞谷中撰寫。我看到自古至今，許多著述都隱藏作者的名字而彰顯內容，很少有適應時代而開創未來的。因此，讓讀者感到困惑。所以用分明和隱晦來表達內心的想法。 我自從出家以來，心中一直關注戒律。至今已經五十多年，常常保持謹慎的態度。遺憾的是，因為對教義理解不夠全面，臨事時常常感到困惑。雖然尊敬高僧大德，但以實際行動為先。經歷了很多年，對於持戒和犯戒的深刻含義有了更深的理解，但輕重罪行的表面現象卻難以判斷。也有一些高尚的人，經常學習戒律，聽到判斷輕重罪行就保持沉默。看到這種情況，更加感到不安。貞觀初年，關中和關外的人前來求解，晉地和魏地、中原地區被稱為學術中心，但前去請教后反而更加迷惑。只有相州的一位律師，制定了輕重罪行的標準。雖然言辭全面，但仍然類似於古代的觀點。因此，我才開始走上這條道路，都是通過比擬的方法。

【English Translation】 English version: Regarding the 『lakṣaṇa』 (characteristics or marks of things). Please try to describe two or three examples of them, sufficient to serve as a perfect comparison of related things. For example, razors with patterns are easily broken, while cutting knives without patterns are durable. Bowls with a capacity of three dou (斗, a unit of dry measure) are easily damaged, while bottles with a capacity of half a dou are durable. In these two cases, the words and meanings contradict each other, and the reasoning is completely inconsistent, but the actual usage effects are the same. Why insist on the views of the orthodox teachings and bring future sins upon oneself? Now, according to the precepts, there are no clearly defined articles, which is a statement of incomplete understanding. External general judgments should be used to resolve the stagnation of this article. As for items such as razors, cutting knives, awls, and needles, other precepts stipulate minor offenses. Even if the wording may be different, the meanings and categories are integrated. In addition, small miscellaneous items can be carried with you because they are needed daily and do not cause any criticism. The original text of the precepts is missing and interrupted on these matters and cannot be shelved for a long time. Reference should be made to the clear articles of other sections, rather than re-imposing the provisions for serious offenses. The rest of the judgment on the severity of lost items is indeed difficult, and the teachings and instructions of the various Dharma masters are not based on evidence. Therefore, I have widely consulted internal and external scriptures, and asked outstanding talents from afar, and obtained a large number of bases, but oral judgments are not consistent. There are few who examine them carefully and comprehensively. Because I am not smart enough, I dare to draw on the excellent achievements of my predecessors, record them directly, and revise them at any time. Words and meanings are very important, and I hope you can revise them. Liang Chu Qing Zhong Yi (量處輕重儀, Methods for Measuring Lightness and Heaviness). Written in Yici Valley in Xizhou at the end of spring in the eleventh year of Zhenguan (貞觀) of the Tang Dynasty, in the year Dingyou (丁酉). I have seen that from ancient times to the present, many writings hide the names of the authors and highlight the content, and few adapt to the times and create the future. Therefore, it makes readers feel confused. So use clarity and obscurity to express inner thoughts. Since I became a monk, I have always focused on the precepts. It has been more than fifty years now, and I have always maintained a cautious attitude. Unfortunately, because I do not fully understand the teachings, I often feel confused when things happen. Although I respect high monks and virtues, I take practical actions first. After many years, I have a deeper understanding of the profound meaning of upholding and violating the precepts, but the superficial phenomena of light and heavy sins are difficult to judge. There are also some noble people who often study the precepts and remain silent when they hear judgments on light and heavy sins. Seeing this situation, I feel even more uneasy. In the early years of Zhenguan (貞觀), people from Guanzhong (關中) and Guanwai (關外) came to seek solutions. The Jin (晉) and Wei (魏) dynasties and the Central Plains region were known as academic centers, but after going to ask for advice, they became even more confused. Only a lawyer in Xiangzhou (相州) has formulated standards for light and heavy sins. Although the words are comprehensive, they are still similar to ancient views. Therefore, I started on this path, all through analogy.

于成教絕遲疑于古今。而以王著貴衣同於俗服。邊方毛皮臥具類等輕分此。則文義𨷂彰致令處斷斯咎。幸以天人交跡意存據道。云余所斷迷。故非違白衣諸服佛制嚴明。何得雷同如王衣例。且王衣邊服本是三衣迷名。同於臥具。悟則更張琴瑟。又云。諸佛大聖尚有後制過前。或復前開賒后。及論行事並以後教廢前。故稱智人名大覺也。昔雖立儀大存比擬。然非目驗。故有小違可改。白衣見成之服非輕。已壞色相全乖非重。故積念成佛。初念似是而非第二。反觀初則全非后是。如是前後沓觀皆前昧而後明。始自三賢終於十住。乃至彌勒大士猶有一觀未融。及至龍華道成方等十方妙覺。況今沈俗凡僧動恒相結結。既封執見結彌繁然。則凡力所資堪耐在此。至於不存心用何可而論。故知王衣邊服並是三衣。諸俗恒服宜從重攝。又云。比丘之法少欲知足為懷。故佛見頭陀開房同宿。諸有儲積同夏不前。良以少欲顯入道之初門。多積為恒俗之恥。故制白衣俗服。生絕御之。死絕分之。令見存者絕於著用。意存道撿。不徒設也。如是勤勤囑累。余以其過遂敢改以後釋前。庶見此箴幸同遺寄。又云。言非助道雖是佛說亦違。縱是凡言雖非經文亦準。故佛言。雖非我制於余方為清凈者。不得不行。此則佛自明言。何得相通輕攝。況不識

【現代漢語翻譯】 現代漢語譯本 對於成就教法，卻在古今之間遲疑不定。又因為王者的貴重衣服與世俗的服裝相同，邊遠地區的毛皮臥具等物品也被輕易地分發。這些都明顯地表明瞭文義上的錯誤，導致了需要加以處斷的過失。幸好有天人交涉的跡象，表明（你的）意圖在於依據正道。你說我所作的判斷是錯誤的。因此，違背了白衣（在家居士）的服裝規定，而佛制對此有嚴格明確的規定。怎麼能像王者的衣服一樣雷同呢？況且王者的衣服和邊服本來就是三衣（比丘所穿的三種袈裟）的錯誤稱呼，與臥具相同。如果覺悟了，就應該改弦更張。你又說，諸佛大聖尚且有後來的規定推翻之前的規定，或者之前的規定允許後來的情況，以及討論行事時都以後來的教導廢除之前的教導，所以才稱有智慧的人為大覺。過去雖然制定了儀軌，也大多是比擬，但並非親眼所見，所以有些小的違背是可以更改的。白衣現成的服裝並非輕微之事，已經破壞了（僧侶的）顏色和形象，完全背離了（僧侶的）莊重。所以，積累念頭可以成佛，最初的念頭看似正確而實際上並非如此，第二次反觀最初的念頭，就會發現最初的念頭完全錯誤，而後面的念頭才是正確的。像這樣前後反覆觀察，都是先前迷惑而後明白。從三賢位開始，到十住位結束，乃至彌勒大士都還有一觀沒有融合。等到龍華樹下道業成就，才能達到十方妙覺的境界。更何況現在沉溺於世俗的凡夫僧人，動不動就用恒常的相來互相束縛，既然封閉執著，束縛就會更加繁多。那麼，凡夫的力量所能資助的，又能承受多少呢？至於不存心用，又有什麼可以討論的呢？所以要知道王者的衣服和邊服都是三衣，各種世俗的恒常服裝應該從重處理。你又說，比丘的修行方法是以少欲知足為懷。所以佛允許頭陀（苦行僧）開房同住，凡是有儲蓄的，在夏季安居期間不得前進。這是因為少欲是進入佛道的最初門檻，多積是世俗的恥辱。所以制定了白衣俗服的規定，活著的時候斷絕使用，死後斷絕分給，讓活著的人斷絕穿著，意在檢查道行，並非徒勞設定。像這樣勤勤懇懇地囑咐，我因為你的過失，所以敢於更改，用後來的解釋之前的，希望看到這個箴言，就像看到遺囑一樣。你又說，言語如果不能幫助修行，即使是佛說的也是違背的；即使是凡夫的言語，如果不是經文，也可以作為準則。所以佛說，即使不是我制定的，但在其他地方認為是清凈的，也不得不實行。這則是佛自己明白地說出來的，怎麼能互相溝通，輕率地攝取呢？更何況不認識（佛法）。

【English Translation】 English version To be indecisive between the past and present regarding the accomplishment of the teachings. Furthermore, because the noble garments of kings are the same as common clothing, and items such as fur bedding from border regions are easily distributed, these clearly demonstrate errors in the meaning of the texts, leading to faults that must be addressed. Fortunately, there are signs of interaction with celestial beings, indicating that (your) intention is to be based on the correct path. You say that my judgment is wrong. Therefore, it violates the regulations for white-robed (lay practitioners)' clothing, for which the Buddha's rules are strict and clear. How can it be the same as the example of a king's clothing? Moreover, the king's clothing and border garments are originally misnomers for the three robes (the three kasayas worn by monks), being the same as bedding. If one is enlightened, one should change course. You also say that even the great sages and Buddhas have later rules that overturn previous rules, or previous rules that allow for later situations, and when discussing conduct, later teachings abolish previous teachings, which is why wise people are called the Greatly Awakened Ones. Although rituals were established in the past, they were mostly based on analogy, but not personally witnessed, so some minor violations can be changed. The ready-made clothing of laypeople is not a trivial matter; it has already destroyed the (monastic) color and image, completely deviating from (monastic) solemnity. Therefore, accumulating thoughts can lead to Buddhahood; the initial thought seems correct but is actually not so. Upon second reflection on the initial thought, it will be found that the initial thought is completely wrong, while the later thought is correct. Observing back and forth in this way, one is initially confused but later understands. Starting from the Three Worthies and ending at the Ten Abodes, even the Bodhisattva Maitreya still has one view that has not been integrated. Only when the path is accomplished under the Dragon Flower Tree can one reach the realm of the Wonderful Awakening of the Ten Directions. How much more so for ordinary monks who are immersed in worldly customs, who constantly bind each other with permanent characteristics? Since they are closed off and attached, the bonds will become even more numerous. Then, how much can the power of ordinary people support and endure here? As for not having the mind to use, what can be discussed? Therefore, know that the king's clothing and border garments are all three robes, and various common worldly clothing should be dealt with severely. You also say that the practice of a monk is to cherish few desires and contentment. Therefore, the Buddha allowed ascetics (dhuta) to open rooms and live together, and those who have savings are not allowed to advance during the summer retreat. This is because few desires are the initial gateway to entering the Buddhist path, and excessive accumulation is a shame for worldly people. Therefore, the rules for white-robed lay clothing were established, cutting off their use while alive and cutting off their distribution after death, so that those who are alive cut off wearing them, intending to examine their conduct, not setting it up in vain. Having been diligently instructed in this way, I dare to change because of your faults, using later explanations to explain earlier ones, hoping to see this proverb as if seeing a will. You also say that if words do not help practice, even if they are spoken by the Buddha, they are also violations; even if they are the words of ordinary people, if they are not scriptures, they can also be used as a standard. Therefore, the Buddha said, even if it is not what I have established, but it is considered pure in other places, it must be practiced. This is what the Buddha himself clearly said, how can they communicate with each other and be taken lightly? Moreover, not recognizing (the Dharma).

王衣邊服之相。故準而入輕。前行迷而非過。后結悟而是福。用上諸誨。可不信歟。

量處輕重儀末(終)

新刻輕重儀後序

有必然事。曰之死矣。西天獨尊。東域眾聖。猶且預之。茍預之則其釋迦法中輕重之儀判。是須臾不可離者。繇旃我法惠大師鈔疏明文。雖勤尚為張沈文伏義。或感靈以出之輕重儀。雖輕重雜揉之中。其文礌礌落落如日月皎然。諸家並珍。三國引領。良有以矣。而祖宗中微之後此儀韜光也久矣。樂學戒之賓銜茲於此。於戲天不喪此文。與偶于石清水神宮律寺書庫得之。義雖若無巨害文少缺。可謂危矣。竊惟儀主依命晚住于西明。則後人邂逅律策。國師興正菩薩依命紹興于宮寺。則今時邂逅此文。斯知聖賢不茍來游。余又恐祖教時逸有負信大士。輒寫焉。然魚魯益以網羅。句讀不無墻壁。斯乃贅倭字于傍。以應剖劂氏請之由耳。冀有必然事之時。判斷立得。免假人于胡救溺之侮。

貞享五年八月十五日

石清水大乘律院小苾芻實長春謹記于摩尼寶珠殿

【現代漢語翻譯】 現代漢語譯本： 王者的衣著邊飾，是身份的象徵。因此，衡量時要準確，即使是輕微的也要重視。之前的行為即使迷惑，但並非過錯；之後的領悟，便是福報。運用以上這些教誨，難道可以不相信嗎？

衡量輕重儀末（終）

新刻輕重儀後序

有必然會發生的事情，那就是死亡。西天的釋迦牟尼（Śākyamuni，佛教創始人）是獨一無二的至尊，東方的眾多聖賢，也都會預先考慮到這件事。如果預先考慮到這件事，那麼在釋迦牟尼的佛法中，衡量輕重的儀軌，就是須臾不可分離的。根據旃我法惠大師的鈔疏，其中有明確的說明。即使勤奮地學習，仍然會被張沈文伏義所迷惑。或者因為感應到神靈而產生了《輕重儀》。雖然輕重混雜在一起，但其中的文字卻磊落分明，如同日月般皎潔。各家都非常珍視，三國時期的人們都翹首以盼，這是有原因的。然而，在祖師的教義衰微之後，這部儀軌也隱匿了很久。喜好學習戒律的賓客，一直對此念念不忘。唉！上天沒有讓這部經典消失，（我）偶然在石清水八幡宮（Iwashimizu Hachimangū）的律寺書庫中找到了它。義理雖然沒有太大的損害，但文字卻略有缺失，可以說是非常危急了。我私下認為，儀軌的主持者依命晚年住在西明寺（Saimyō-ji），因此後人才能偶然遇到律宗的典籍。國師興正菩薩（Kōshō Bosatsu）依命在宮寺中紹興佛法，因此現在才能偶然遇到這部經典。由此可知，聖賢不是隨便來遊歷的。我又擔心祖師的教義會隨著時間流逝而失傳，辜負了信奉佛法的大士，於是就抄寫了下來。然而，抄寫過程中難免出現錯誤，斷句也可能不夠完善。因此，在旁邊新增了倭文（日語），以迴應剖劂氏的請求。希望在發生必然的事情時，可以立即做出判斷，免於向不相干的人求助的窘境。

貞享五年八月十五日

石清水大乘律院小苾芻實長春謹記于摩尼寶珠殿

【English Translation】 English version: The adornments on a king's robe are symbols of status. Therefore, measurements must be accurate, and even the slightest should be valued. Previous actions, even if confusing, are not necessarily wrong; subsequent enlightenment is a blessing. Applying these teachings, how can one not believe?

End of the Treatise on Weighing Light and Heavy (End)

Postscript to the Newly Engraved Treatise on Weighing Light and Heavy

There is an inevitable event: death. Śākyamuni (the founder of Buddhism) in the Western Heaven is the unique and supreme one, and the many sages of the Eastern lands also anticipate this. If one anticipates this, then within Śākyamuni's Dharma, the ritual for weighing light and heavy is indispensable. According to the notes and commentaries of Master Zhanwo Fahui, there are clear explanations. Even with diligent study, one can still be confused by Zhang Shenwen Fuyi. Or, due to a spiritual response, the 'Treatise on Weighing Light and Heavy' arises. Although light and heavy are mixed together, the text is clear and distinct, like the bright sun and moon. All schools cherish it, and people in the Three Kingdoms looked forward to it, and there is a reason for this. However, after the decline of the ancestral teachings, this ritual has been hidden for a long time. A guest who loves to study the precepts has always been mindful of this. Alas! Heaven did not allow this text to disappear; (I) accidentally found it in the library of the Ritsu temple at Iwashimizu Hachimangū (Iwashimizu Hachimangū). Although the meaning is not greatly damaged, the text is slightly incomplete, which is quite critical. I privately believe that the master of the ritual resided in Saimyō-ji (Saimyō-ji) in his later years by order, so later generations could accidentally encounter the texts of the Ritsu school. National Teacher Kōshō Bosatsu (Kōshō Bosatsu) revived the Dharma in the palace temple by order, so now we can accidentally encounter this text. From this, we know that sages do not travel casually. I also worry that the ancestral teachings will be lost with time, failing the faithful Bodhisattvas, so I transcribed it. However, errors are inevitable in transcription, and the punctuation may not be perfect. Therefore, I added Japanese text (Wabun) beside it to respond to the request of Mr. Bojue. I hope that when inevitable events occur, judgments can be made immediately, avoiding the embarrassment of seeking help from irrelevant people.

August 15th, Zhenxiang 5th year

Respectfully recorded by the small Bhikshu Shichangchun of the Ishimizudaijō Ritsuin at the Mani Jewel Hall