T45n1900_佛制比丘六物圖
大正藏第 45 冊 No. 1900 佛制比丘六物圖
No. 1900
佛制比丘六物圖
大宋元豐三年夏首餘杭沙門元照于天宮院出
初明三衣為三物
(此衣九品且示)僧伽梨大衣(上品余準減作)
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郁多羅僧七條
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安陀會五條
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比見樂學戒者。欲置法服。不知所裁。既昧律儀。多承妄習。然其制度。遍在諸文。故撮其大要。兼所見聞。還宗舊章。且分十位。援引正教。庶令事有準承。指斥非濫。所謂不看他面。
初制意。鈔云。何名為制。謂三衣六物。佛制令畜。通諸一化。並制服用。有違結罪。薩婆多雲。欲現未曾有法。故一切九十六道無此三名。為異外道故。四分云三世如來。並著如是衣。僧祇云。三衣是賢聖沙門標識(音志)雜含云。修四無量。服三法衣。是則慈悲者之服。十誦云。以刀截故。知是慚愧人衣。華嚴云。著袈裟者。舍離三毒。四分云。懷抱于結使。不應披袈裟。賢愚經云。著袈裟者。當於生死。疾得解脫。章
【現代漢語翻譯】 現代漢語譯本 大正藏第 45 冊 No. 1900 佛制比丘六物圖 No. 1900 佛制比丘六物圖 大宋元豐三年夏首餘杭沙門元照于天宮院出 初明三衣為三物 (此衣九品且示)僧伽梨(Saṃghāti)大衣(上品余準減作) 郁多羅僧(Uttarāsaṅga)七條 安陀會(Antarvāsa)五條 比見樂學戒者。欲置法服。不知所裁。既昧律儀。多承妄習。然其制度。遍在諸文。故撮其大要。兼所見聞。還宗舊章。且分十位。援引正教。庶令事有準承。指斥非濫。所謂不看他面。 初制意。鈔云。何名為制。謂三衣六物。佛制令畜。通諸一化。並制服用。有違結罪。薩婆多(Sarvāstivāda)云。欲現未曾有法。故一切九十六道無此三名。為異外道故。四分云三世如來。並著如是衣。僧祇(Saṃghī)云。三衣是賢聖沙門標識(音志)雜含云。修四無量。服三法衣。是則慈悲者之服。十誦云。以刀截故。知是慚愧人衣。華嚴云。著袈裟者。舍離三毒。四分云。懷抱于結使。不應披袈裟。賢愚經云。著袈裟者。當於生死。疾得解脫。章
【English Translation】 English version T 45, No. 1900 The Buddha's Rules on the Six Possessions of a Bhikṣu No. 1900 The Buddha's Rules on the Six Possessions of a Bhikṣu Compiled by the Śrāmaṇa Yuanzhao of Yuhang at Tiangong Monastery in the summer of the third year of the Yuanfeng era of the Great Song Dynasty. First, clarifying the three robes as three possessions: (These robes are shown in nine grades) Saṃghāti (僧伽梨) (outer robe) (the highest grade, others are made with proportional reductions) Uttarāsaṅga (郁多羅僧) (upper robe) seven strips Antarvāsa (安陀會) (inner robe) five strips Seeing those who delight in learning the precepts, wishing to acquire Dharma robes but not knowing how to tailor them, being ignorant of the Vinaya and often following erroneous customs, yet the regulations are found throughout the texts, therefore, extracting the essentials, combining what is seen and heard, returning to the old rules, and dividing into ten categories, citing the correct teachings, hoping to provide a standard for conduct and to point out what is not permissible, so as not to be swayed by others. The initial intent of the rules, as the commentary says: What is meant by 'rules'? It refers to the three robes and six possessions, which the Buddha established to be kept, applying to all transformations, and also prescribing their use. Violations incur offenses. The Sarvāstivāda (薩婆多) school says: 'Wishing to reveal a Dharma that has never existed before, therefore all ninety-six heretical paths do not have these three names, to differentiate from external paths.' The Four-Part Vinaya says: 'The Tathāgatas of the three times all wear such robes.' The Saṃghī (僧祇) school says: 'The three robes are the marks of virtuous Śrāmaṇas.' The Miscellaneous Āgama says: 'Cultivating the four immeasurables, wearing the three Dharma robes, is the attire of the compassionate.' The Ten Recitations Vinaya says: 'Because they are cut with a knife, it is known that they are the robes of those who are ashamed.' The Avataṃsaka Sūtra says: 'Those who wear the袈裟 (Kāṣāya) (袈裟) robe abandon the three poisons.' The Four-Part Vinaya says: 'Harboring defilements, one should not wear the袈裟 (Kāṣāya) (袈裟) robe.' The Sutra of the Wise and Foolish says: 'Those who wear the袈裟 (Kāṣāya) (袈裟) robe will quickly attain liberation from Saṃsāra.' Chapter.
服儀云。括其大歸。莫非截苦海之舟航。夷生涯之梯隥也。所以須三者。分別功德論云。為三時故。冬則著重。夏則著輕。春則服中。智度論云。佛弟子住中道故。著三衣。外道裸形無恥(住斷見故)白衣多貪重著(住常見故)多論云。一衣不能障寒。三衣能障等。戒壇經云。三衣斷三毒也。五條下衣。斷貪身也。七條中衣。斷嗔口也。大衣上衣斷癡心也(世傳。七條。偏衫。裙子。為三衣者謬矣)天臺智者製法第一條云。三衣六物道具具足。若衣物有闕。則不同止。清涼國師十誓第一云。但三衣一缽。不畜余長。歷觀經論。遍覽僧史。乃知聖賢踵跡。華竺同風。今則偏競學宗。強分彼此。且削髮既無殊態。染衣何苦分宗。負識高流。一為詳鑒。況大小乘教。並廣明袈裟功德。愿信教佛子。依而奉行
二釋名
有二。初通名者。總括經律。或名袈裟(從染色為名)。或名道服或名出世服。或名法衣。或名離塵服。或名消瘦服(損煩惱故)。或名蓮華服(離染著故)。或名間色服(三色成故)。或名慈悲衣。或名福田衣。或名臥具。亦云敷具(皆謂相同被褥)。次別名者。一梵云僧伽梨。此云雜碎衣(條相多故)。從用則名入王宮聚落衣(乞食說法時時著)。二郁多羅僧。名中價衣(謂財直當二衣之間)。
【現代漢語翻譯】 現代漢語譯本： 關於僧侶的服裝儀容，總的來說，無非是截斷苦海的舟船，攀登解脫生涯的階梯。所以必須要有三種僧衣。《分別功德論》中說，『爲了適應三種時節的需要。冬天穿厚重的衣服，夏天穿輕薄的衣服，春天則穿適中的衣服。』《智度論》中說，『佛的弟子奉行中道，所以穿三種僧衣。外道裸露身體（因為他們執著于斷見），在家的俗人貪婪，穿很多衣服（因為他們執著于常見）。』《多論》中說，『一件衣服不能抵禦寒冷，三件衣服可以抵禦。』《戒壇經》中說，『三衣是爲了斷除貪嗔癡三毒。五條下衣，斷除對身體的貪戀；七條中衣，斷除口頭的嗔怒；大衣上衣，斷除內心的愚癡。（世俗流傳的七條衣、偏衫、裙子作為三衣是錯誤的。）』天臺智者大師制定的法規第一條說，『三衣六物等用具必須完備，如果衣物有所欠缺，則不能共同居住。』清涼國師的十條誓言第一條說，『只有三衣一缽，不蓄積多餘的物品。』縱觀經典論著，遍覽僧侶歷史，才知道聖賢的足跡，印度和中國都是一樣的風尚。現在卻偏頗地競爭宗派，強行區分彼此。既然剃髮已經沒有不同的形態，染色的僧衣又何苦要區分宗派呢？希望有見識的高僧大德，能夠仔細地加以鑑別。況且大乘和小乘的教義，都廣泛地闡明了袈裟的功德，希望信奉佛教的弟子，能夠遵照奉行。
二、解釋名稱
有兩種解釋。首先是通名，總括經典和戒律，或者稱為袈裟（從染色的顏色來命名），或者稱為道服，或者稱為出世服，或者稱為法衣，或者稱為離塵服，或者稱為消瘦服（因為能損減煩惱），或者稱為蓮華服（因為能遠離染著），或者稱為間色服（因為由三種顏色組成），或者稱為慈悲衣，或者稱為福田衣，或者稱為臥具，也稱為敷具（都是指相同的被褥）。其次是別名，一是梵語稱為僧伽梨（Saṃghāṭī），這裡翻譯為雜碎衣（因為條相很多）。從用途上來說，也稱為入王宮聚落衣（乞食說法時穿）。二是梵語稱為郁多羅僧（Uttarāsaṅga），稱為中價衣（意思是價值介於兩種僧衣之間）。
【English Translation】 English version: Regarding the attire of monks, broadly speaking, it is nothing other than the boat to cut off the sea of suffering, and the ladder to climb to the life of liberation. Therefore, it is necessary to have three robes. The Fenbie Gongde Lun (Distinguishing Merits Treatise) says, 'It is for the sake of the three seasons. In winter, one wears heavy clothes; in summer, one wears light clothes; and in spring, one wears moderate clothes.' The Zhi Du Lun (Mahāprajñāpāramitopadeśa) says, 'The Buddha's disciples abide in the Middle Way, so they wear three robes. Heretics are naked (because they cling to annihilationism), and laypeople are greedy and wear many clothes (because they cling to eternalism).' The Duo Lun says, 'One robe cannot block the cold, but three robes can.' The Jietan Jing (Ordination Platform Sutra) says, 'The three robes cut off the three poisons of greed, hatred, and delusion. The five-strip lower robe cuts off greed for the body; the seven-strip middle robe cuts off verbal anger; the great upper robe cuts off mental delusion (The popular tradition of considering the seven-strip robe, the undershirt, and the skirt as the three robes is mistaken).' The first article of the rules established by Tiantai Zhi Zhe (智者, Zhiyi) states, 'The three robes and six articles must be complete. If the robes and articles are lacking, they cannot live together.' The first of the ten vows of National Teacher Qingliang (清涼, Chengguan) states, 'Only three robes and one bowl, not accumulating extra possessions.' Looking through the sutras and treatises, and perusing the history of monks, one knows that the footsteps of sages, in both India and China, are the same. Now, there is a biased competition of sects, forcibly distinguishing between each other. Since shaving the head already has no different forms, why bother to distinguish the dyed robes? It is hoped that knowledgeable monks can carefully discern this. Moreover, both Mahayana and Hinayana teachings extensively explain the merits of the kasaya (袈裟, monastic robe), and it is hoped that Buddhist disciples who believe in the teachings will follow and practice accordingly.
- Explanation of Names
There are two types of explanations. First, the general name, encompassing the sutras and precepts, is either called kasaya (袈裟, from the color of the dyeing), or called dao fu (道服, robe of the Way), or called chushi fu (出世服, robe of leaving the world), or called fa yi (法衣, Dharma robe), or called li chen fu (離塵服, robe of leaving the dust), or called xiao shou fu (消瘦服, robe of diminishing), (because it diminishes afflictions), or called lianhua fu (蓮華服, lotus robe) (because it is far from attachment), or called jian se fu (間色服, mixed-color robe) (because it is made of three colors), or called ci bei yi (慈悲衣, robe of compassion), or called fu tian yi (福田衣, robe of the field of merit), or called wo ju (臥具, bedding), also called fu ju (敷具, spread) (both referring to the same bedding). Second, the specific names are: first, in Sanskrit, it is called Saṃghāṭī (僧伽梨), which is translated here as 'miscellaneous garment' (because there are many strips). From its use, it is also called 'robe for entering the royal palace and villages' (worn when begging for food and teaching the Dharma). Second, in Sanskrit, it is called Uttarāsaṅga (郁多羅僧), called 'middle-priced robe' (meaning that its value is between the other two robes).
從用名入眾衣(禮誦齋講時著)。三安陀會名下衣(最居下故或下著故)。從用名院內道行雜作衣(入聚隨眾則不得著)。若從相者。即五條。七條。九條。乃至二十五條等。義翻多別且提一二。
三明求財
分二。初明求乞離過。由是法衣。體須清凈。西梵高僧。多舍糞掃衣。今欲如法。但離邪求。事鈔云。興利販易得者不成。律云不以邪命得(下引疏釋)激發得(說彼所得發此令施)現相得(詐現乏少欲他憐愍)犯捨墮衣(三十諸衣戒等)並不得作業疏云。邪命者。言略事含。大而言之。但以邪心。有涉貪染。為利賣法。禮佛。誦經。斷食。諸業所獲贓賄。皆名邪命。今人囊積盈餘。強從他乞。巧言諂附。餉遺污家。凡此等類並號邪利。次明對貿離過。若本凈財貿得最善。必有犯長錢寶。將貿衣財準律。犯舍衣貿得新衣。但悔先罪。衣體無染。可以例通。若自貿物。不得與白衣爭價高下同市道法。遣凈人者。亦無所損。有云。凈財手觸。即為不凈。此非律制。人妄傳耳(但犯捉寶非污財體)。
四明財體
分二。初明如法。律中猶通絹布二物。若準業疏諸文。絹亦不許。疏云世多用絹紬者。以體由害命。亦通制約。今五天竺及諸胡僧。俱無用絹作袈裟者。又云。以衣為梵服。行四無量。
【現代漢語翻譯】 現代漢語譯本 從用名入眾衣(禮誦齋講時著)：根據用途命名，是進入大眾場合時穿的衣服（例如禮拜、誦經、齋戒、講法時）。 三安陀會名下衣(最居下故或下著故)：三安陀會，也叫下衣（因為它穿在最下面，或者說是下身穿的）。 從用名院內道行雜作衣(入聚隨眾則不得著)：根據用途命名，是在寺院內行走或做雜務時穿的衣服（進入人群或隨眾時則不能穿）。 若從相者。即五條。七條。九條。乃至二十五條等。義翻多別且提一二：如果從形制上來說，有五條、七條、九條，乃至二十五條等。因為翻譯不同，意義也有很多差別，這裡只提一兩種。 三明求財 分二。初明求乞離過。由是法衣。體須清凈。西梵高僧。多舍糞掃衣。今欲如法。但離邪求。事鈔云。興利販易得者不成。律云不以邪命得(下引疏釋)激發得(說彼所得發此令施)現相得(詐現乏少欲他憐愍)犯捨墮衣(三十諸衣戒等)並不得作業疏云。邪命者。言略事含。大而言之。但以邪心。有涉貪染。為利賣法。禮佛。誦經。斷食。諸業所獲贓賄。皆名邪命。今人囊積盈餘。強從他乞。巧言諂附。餉遺污家。凡此等類並號邪利。：第三部分說明求財，分為兩部分。第一部分說明乞求要遠離過失。因為這是法衣，本身必須清凈。西方的梵僧，大多捨棄糞掃衣。現在想要如法，就必須遠離不正當的求取。《事鈔》中說，通過營利販賣得來的財物不能用來製作法衣。《律》中說，不能用邪命得來的財物（下面會引用疏釋），例如通過激發他人（說別人的所得，來引發他人佈施），偽裝（假裝缺乏，希望他人憐憫），或者用觸犯捨墮戒的衣服（例如三十種與衣服相關的戒律）等方式獲得的財物，都不能用來製作法衣。《作業疏》中說，邪命，言語簡略但含義豐富。廣義而言，只要是以邪惡的心，涉及貪婪染污，爲了利益而進行的賣法、禮佛、誦經、斷食等行為所獲得的贓款賄賂，都叫做邪命。現在有些人積攢了很多錢財，還強行向他人乞討，用巧妙的言語諂媚，用禮物賄賂別人，凡是這些都叫做邪利。 次明對貿離過。若本凈財貿得最善。必有犯長錢寶。將貿衣財準律。犯舍衣貿得新衣。但悔先罪。衣體無染。可以例通。若自貿物。不得與白衣爭價高下同市道法。遣凈人者。亦無所損。有云。凈財手觸。即為不凈。此非律制。人妄傳耳(但犯捉寶非污財體)。：第二部分說明交易要遠離過失。如果用原本清凈的財物交易得來的最好。如果一定會有觸犯持有過量錢財的戒律的情況，那麼用要捨棄的衣服換取新衣服，按照戒律，用觸犯捨墮戒的衣服換取新衣服，只要懺悔之前的罪過，衣服本身沒有被污染，就可以類推適用。如果自己交易物品，不能和在家居士爭論價格高低，做和市場一樣的行為。派遣凈人去交易，也沒有什麼損害。有人說，清凈的財物被手觸控過，就變得不清凈了。這不是戒律的規定，是人們隨意傳播的（只是觸犯了觸控寶物的戒律，並不是污染了財物本身）。 四明財體 分二。初明如法。律中猶通絹布二物。若準業疏諸文。絹亦不許。疏云世多用絹紬者。以體由害命。亦通制約。今五天竺及諸胡僧。俱無用絹作袈裟者。又云。以衣為梵服。行四無量。：第四部分說明財物的性質，分為兩部分。第一部分說明如法。戒律中仍然允許使用絹和布兩種材料。如果按照《業疏》等文獻，絹也是不允許使用的。《疏》中說世上很多人用絹綢，因為它的生產過程涉及殺害生命，所以也應該加以限制。現在五天竺和各地的胡僧，都沒有用絹製作袈裟的。又說，用衣服作為梵服，修行四無量心。
【English Translation】 English version From the name 'Entering the Assembly Garment' (worn during ceremonies, recitations, fasting, and lectures): Named according to its use, it is the garment worn when entering public gatherings (such as during worship, sutra recitations, fasting, and Dharma talks). The 'Samantabhadra Assembly' is also called the 'Lower Garment' (because it is worn at the bottom or on the lower body). From the name 'Courtyard Walking and Miscellaneous Work Garment' (not to be worn when entering gatherings or following the assembly): Named according to its use, it is the garment worn when walking within the monastery or doing miscellaneous tasks (it should not be worn when entering crowds or following the assembly). If considering the form, there are five-striped, seven-striped, nine-striped, up to twenty-five-striped garments, etc. Due to different translations, the meanings vary greatly; here, only one or two are mentioned. Three, Clarifying the Acquisition of Wealth Divided into two parts. The first part clarifies avoiding transgressions in begging. Because this is a Dharma garment, its essence must be pure. Many eminent monks in Western India abandoned discarded rags. Now, if one wishes to be in accordance with the Dharma, one must avoid improper acquisition. The 'Karma Treatise' states that wealth obtained through profitable trade and commerce cannot be used. The Vinaya states that wealth obtained through improper means (explained in the commentary below), such as inciting others (speaking of others' gains to induce them to give), feigning (pretending to be lacking to seek others' pity), or using garments that violate the rules of relinquishment (such as the thirty rules related to garments), cannot be used. The 'Karma Commentary' states that 'improper means' is a brief term with rich meaning. Broadly speaking, any wealth obtained with an evil mind, involving greed and defilement, through selling the Dharma, worshiping the Buddha, reciting sutras, fasting, or other activities, is called improper means. Nowadays, some people accumulate much wealth and still forcefully beg from others, using clever words to flatter and bribing others with gifts. All such things are called improper gains. The second part clarifies avoiding transgressions in exchange. It is best to exchange with originally pure wealth. If there is inevitably a violation of the rule against possessing excessive money and treasures, then, according to the Vinaya, exchanging a garment that must be relinquished for a new garment, as long as one repents of the previous transgression and the garment itself is not defiled, can be applied by analogy. If one exchanges items oneself, one should not argue with laypeople about the price, engaging in the same market practices. Sending a pure person to exchange causes no harm. Some say that pure wealth becomes impure when touched by hand. This is not a Vinaya rule; it is a false transmission (only the rule against touching treasures is violated, not the defilement of the wealth itself). Four, Clarifying the Nature of Wealth Divided into two parts. The first part clarifies what is in accordance with the Dharma. The Vinaya still allows the use of silk and cloth. However, according to the texts of the 'Karma Commentary,' silk is also not allowed. The 'Commentary' states that many in the world use silk because its production involves harming life, so it should also be restricted. Now, in the five regions of India and among the monks from various foreign lands, none use silk to make kasayas (robes). It also says that the garment is used as a monastic robe to practice the Four Immeasurable Minds.
審知行殺。而故服之。義不應也。感通傳中。天人讚云。自佛法東傳。六七百年。南北律師。曾無此意。安用殺生之財。而為慈悲之服。廣如章服儀明之。義凈寄歸傳。輒責為非。蓋大慈深行。非彼所知。固其宜矣。次簡非法。然其衣體。需求厚密。離諸華綺。律云。若細薄生疏(蕉葛生纻並不可用)綾羅錦綺。紗縠紬綃等。並非法物。今多不信佛語。貪服此等諸衣。智論云。如來著粗布僧伽梨。此方南嶽山眾。及自古有道高僧。布衲艾絮。不雜一絲。天臺唯被一衲。南山繒纊不兼。荊溪大布而衣。永嘉衣不蠶口。豈非慈惻之深。真可尚也。今時縱怠。加復無知。反以如來正制之衣。用為孝服。且僧無服制。何得妄行。釋氏要覽。輔教孝論。相循訛說。慎勿憑之。近見白布為頭绖者。斯又可怪。法滅之相。代漸多。有識者。宜為革之。則法得少留矣。
五明色相
律云。上色染衣。不得服。當壞作袈裟色(此云不正色染)亦名壞色。即戒本中三種染壞。皆如法也一者青色(僧祇。謂銅青也。今時尼眾青褐。頗得相近)。二者黑色(謂緇泥涅者。今時禪眾深黲並深蒼褐。皆同黑色)。三木蘭色(謂西蜀木蘭。皮可染作赤黑色古晉高。僧多服此衣。今時海黃染絹微。有相涉。北地淺黃。定是非法)。然此三色
【現代漢語翻譯】 現代漢語譯本： 審察知道是殺生得來的，卻仍然故意穿用它，道義上是不應該的。在《感通傳》中，天人讚嘆說：『自從佛法東傳以來，六七百年間，南北方的律師，從來沒有這種想法。怎麼能用殺生得來的錢財，來做慈悲的衣服呢？』詳細情況可以參考《章服儀明》。義凈在《寄歸傳》中，就責備這種行為是錯誤的。大概是因為他們的大慈悲和深刻的修行，不是那些人所能理解的，所以他們責備也是理所當然的。其次是選擇非法的衣物。然而，衣服的質地，必須要求厚實緊密，遠離各種華麗的裝飾。律中說：『如果衣服細薄稀疏（蕉葛和生纻都不能用），綾羅錦綺，紗縠紬綃等，都不是合法的物品。』現在很多人不相信佛的話，貪圖穿用這些衣服。《智論》中說：『如來穿著粗布的僧伽梨。』此地的南嶽山僧眾，以及自古以來有道的高僧，都穿著布衲和艾絮做的衣服，不摻雜一絲絲的絲。天臺宗的僧人只穿一件衲衣，南山律宗的僧人不穿絲綿的衣服，荊溪的僧人穿粗布的衣服，永嘉的僧人穿不用蠶絲的衣服。這難道不是慈悲惻隱之心的深刻體現嗎？真是值得我們傚法的。現在的人放縱懈怠，再加上沒有知識，反而把如來正確制定的衣服，用作喪服。而且僧人沒有喪服的制度，怎麼能胡亂行事呢？《釋氏要覽》和《輔教孝論》等書，都是互相沿襲的錯誤說法，千萬不要相信它們。最近看到有人用白布做頭绖，這又是一件奇怪的事情。這是佛法衰滅的徵兆，時代越來越多了。有見識的人，應該加以改革，那麼佛法才能稍微留存下來。
五種明亮的顏色
律中說：『上等的顏色染的衣服，不能穿用，應當破壞它，做成袈裟的顏色（這裡說的是不正的染色），也叫做壞色。』也就是戒本中的三種染色破壞，都是如法的。第一種是青色（《僧祇律》中，指的是銅青色。現在的尼眾穿的青褐色，頗為接近）。第二種是黑色（指的是緇泥涅，現在的禪眾穿的深黲色和深蒼褐色，都和黑色相同）。第三種是木蘭色（指的是西蜀的木蘭，它的樹皮可以染成赤黑色，古代晉朝的高僧大多穿這種顏色的衣服。現在用海黃染的絹，稍微有些相近。北方地區染的淺黃色，肯定是不合法的）。然而這三種顏色
【English Translation】 English version: It is known that it comes from killing, yet one still deliberately wears it. This is morally inappropriate. In the 'Records of Spiritual Response', the heavenly beings praised: 'Since the eastward transmission of Buddhism, for six or seven hundred years, the Vinaya masters of the North and South have never had this idea. How can one use wealth obtained from killing to make clothes of compassion?' The details can be found in 'Explanation of Robes and Attire'. Yijing, in his 'A Record of the Buddhist Religion As Practiced in India and the Malay Archipelago', criticized this as wrong. It is probably because their great compassion and profound practice are not understood by those people, so their criticism is justified. Secondly, one should select lawful clothing. However, the fabric of the clothing must be thick and dense, and far from any ornate decorations. The Vinaya states: 'If the clothing is thin and sparse (banana fiber and raw ramie are not to be used), damask, silk brocade, gauze, thin silk, etc., are not lawful items.' Nowadays, many people do not believe the Buddha's words and greedily wear such clothing. The 'Great Perfection of Wisdom Treatise' says: 'The Tathagata wears a coarse cloth sanghati (outer robe).' The monks of Mount Nanyue in this land, as well as highly virtuous monks of ancient times, wore clothing made of cloth patches and mugwort floss, without mixing in a single thread of silk. The Tiantai monks only wore one patched robe, the Nanshan Vinaya monks did not wear silk floss clothing, the Jingxi monks wore coarse cloth clothing, and the Yongjia monks wore clothing that did not involve silkworms. Is this not a profound manifestation of compassion? It is truly worthy of our emulation. People today are indulgent and lazy, and furthermore, they lack knowledge. They even use the clothing correctly prescribed by the Tathagata as mourning garments. Moreover, monks do not have a mourning garment system, so how can they act recklessly? The 'Essentials of the Buddhist Clan' and 'Essays on Assisting Teaching and Filial Piety' are all mutually inherited erroneous statements, so do not trust them. Recently, I have seen people using white cloth as headbands for mourning, which is another strange thing. This is a sign of the decline of the Dharma, and it is becoming more and more prevalent. Those with discernment should reform it, so that the Dharma can be preserved a little longer.
The Five Bright Colors
The Vinaya states: 'Clothing dyed with superior colors cannot be worn; it should be destroyed and made into the color of a kasaya (robe) (this refers to improper dyeing), also called a destroyed color.' That is, the three types of dyeing destruction in the precepts are all lawful. The first is blue (according to the 'Sanghika Vinaya', it refers to copper blue. The bluish-brown color worn by nuns nowadays is quite close). The second is black (referring to zini nie, the dark brown and dark grayish-brown worn by Chan monks nowadays are the same as black). The third is magnolia (referring to the magnolia of Western Sichuan, whose bark can be dyed reddish-black; ancient Jin Dynasty monks mostly wore this color. The silk dyed with sea yellow nowadays is somewhat similar. The light yellow dyed in the northern regions is definitely unlawful). However, these three colors
名濫體別。須離俗中五方正色(謂青黃赤白黑)。及五間色(謂緋紅紫綠碧。或云磂黃)。此等皆非道相。佛並制斷。業疏云。法衣順道。錦色斑綺。耀動心神。青黃五彩。真紫上色。流俗所貪。故齊削也。末世學律。特反聖言。冬服綾羅。夏資紗縠。亂朱之色。不厭鮮華。非法之量。長垂髀膝。況復自樂色衣妄稱王制。雖云飾過。深成謗法。祖師所謂何慮無惡道分悲夫(多論違王教得吉者。謂犯國禁令耳)。
六明衣量
有二。初準通文。不定尺寸。律云。度身而衣。取足而已。五分肘量不定。佛令隨身份量。不必依肘。今時衣長。一丈二三。言取通文者。無乃太通乎。又言此是度身者。其身甚小。而衣甚長無乃度之。不細乎。然度身之法人多不曉。業疏云。先以衣財。從肩下地。踝上四指。以為衣身。余分葉相。足可相稱。次明局量。鈔引通文已續云。雖爾亦須楷準。故十誦僧祇。各有三品之量。今準薩婆多中三衣。長五肘。廣三肘(每肘一尺八寸。準姬周尺長九尺。廣五尺四寸也)若極大者。長六肘廣三肘半(長一丈八寸。廣六尺三寸。有人局執極量。既分三品。何得局一。借令依此。亦不至丈二思之)若極小者。長四肘。廣二肘半(長七尺二廣四尺五)若過量外。態說凈。不者犯捨墮。四分云。
【現代漢語翻譯】 現代漢語譯本 名稱與實際不符。必須避免世俗中代表五個方位的正色（即青、黃、赤、白、黑），以及五種間色（即緋、紅、紫、綠、碧，或說是磂黃）。這些都不是修道之人應有的裝束。佛陀禁止穿著這些顏色。《業疏》中說，法衣應順應正道，而錦緞色彩斑斕，會擾亂心神。青黃等五彩色，以及真正的紫色，都是世俗之人所貪戀的，因此應當一概削減。《末世學律》卻特別違背聖人的教誨，冬天穿綾羅綢緞，夏天穿紗縠等輕薄絲織品，染成鮮艷的硃紅色，貪圖華麗，衣服的尺寸也超過了應有的長度，長到垂到大腿。更何況有人自己喜歡穿彩色的衣服，還妄稱是王制的規定。即使說是爲了裝飾，也深深地構成了對佛法的誹謗。祖師所說的『何慮無惡道分』，真是可悲啊！（《多論》中說違背王教能得到吉祥，指的是觸犯國家的禁令。）
六、說明衣量
分為兩種。首先是按照通用的說法，沒有固定的尺寸。《律》中說，『量身而製衣，足夠遮蔽身體即可。』《五分律》中對肘的量法沒有明確規定，佛陀允許根據自身情況來決定衣服的尺寸，不必拘泥於肘的長度。現在有些衣服的長度達到一丈二三尺，如果說是按照通用的說法，那也太通用了吧。又說這是量身定做的，但身體很小，衣服卻很長，難道是量得不夠仔細嗎？然而，量身定做的方法很多人都不瞭解。《業疏》中說，先用衣料從肩膀垂到地面，在腳踝以上四指的地方作為衣身，剩餘的部分作為葉相，這樣就可以相稱了。其次是說明具體的尺寸。《鈔》中引用了通用的說法後接著說，即使這樣，也必須要有標準。所以《十誦律》、《僧祇律》中，各有上、中、下三品的尺寸。現在按照《薩婆多論》中的三衣，長度為五肘，寬度為三肘（每肘一尺八寸，按照姬周的尺寸，長度為九尺，寬度為五尺四寸）。如果尺寸極大，長度為六肘，寬度為三肘半（長度為一丈八寸，寬度為六尺三寸。有人拘泥於極大的尺寸，既然分了三品，怎麼能只侷限於一種呢？即使按照這個尺寸，也不至於達到一丈二尺，請仔細思考）。如果尺寸極小，長度為四肘，寬度為二肘半（長度為七尺二寸，寬度為四尺五寸）。如果超過了規定的尺寸，就妄稱是凈衣，否則就犯了捨墮罪。《四分律》中說：
【English Translation】 English version The name does not match the reality. One must avoid the five primary colors (namely blue, yellow, red, white, and black) representing the five directions in the secular world, as well as the five intermediate colors (namely scarlet, crimson, purple, green, and aquamarine, or sometimes described as 'liu huang'). These are not the proper attire for those who cultivate the Way. The Buddha forbade wearing these colors. The Karma Commentary (Ye Shu) states that the Dharma robe should accord with the proper path, while brocades with variegated colors will disturb the mind. Blue, yellow, and other five-colored fabrics, as well as true purple, are coveted by worldly people, and therefore should all be reduced. However, those who study the Vinaya in the degenerate age especially contradict the teachings of the sages, wearing silk and satin in winter and thin silk fabrics in summer, dyeing them in bright vermilion, indulging in splendor, and exceeding the proper length, so that the robes hang down to the thighs. Moreover, some people enjoy wearing colorful robes and falsely claim that it is in accordance with royal regulations. Even if it is said to be for adornment, it deeply constitutes slander against the Dharma. As the Patriarch said, 'Why worry about not having a share in the evil realms?' How sad! (The Many Treatises (Duo Lun) say that obtaining auspiciousness by violating the king's teachings refers to violating national prohibitions.)
- Explaining the Measurements of Robes
There are two aspects. First, according to the general text, there are no fixed dimensions. The Vinaya says, 'Measure the body to make the robe, just enough to cover the body.' The Five-Part Vinaya (Wu Fen Lu) does not specify the measurement of the cubit. The Buddha allowed the dimensions of the robe to be determined according to one's own circumstances, without being bound by the length of the cubit. Nowadays, some robes are twelve or thirteen feet long. If it is said to be according to the general text, then it is too general. Also, it is said that this is measured according to the body, but the body is very small, and the robe is very long. Is it not measured carefully enough? However, many people do not understand the method of measuring the body to make the robe. The Karma Commentary (Ye Shu) says, first use the robe material to hang down from the shoulder to the ground, with four fingers above the ankle as the body of the robe, and the remaining part as the leaf-like folds, so that they can be commensurate. Second, explain the specific dimensions. The Commentary (Chao) quotes the general text and then continues, 'Even so, there must be standards.' Therefore, the Ten Recitations Vinaya (Shi Song Lu) and the Sanghika Vinaya (Seng Qi Lu) each have three grades of measurements. Now, according to the three robes in the Sarvastivada (Sa Po Duo) tradition, the length is five cubits and the width is three cubits (each cubit is one foot and eight inches, according to the Zhou Dynasty measurement, the length is nine feet and the width is five feet and four inches). If the size is extremely large, the length is six cubits and the width is three and a half cubits (the length is one foot and eight inches, and the width is six feet and three inches. Some people adhere to the extremely large size. Since there are three grades, how can it be limited to one? Even if according to this size, it does not reach twelve feet, please think carefully). If the size is extremely small, the length is four cubits and the width is two and a half cubits (the length is seven feet and two inches, and the width is four feet and five inches). If it exceeds the prescribed size, then falsely claim it is a pure robe, otherwise one commits the offense of expiation (she duo). The Four-Part Vinaya (Si Fen Lu) says:
安陀會。長四肘。廣二肘(長七尺二。廣三尺六)郁多羅僧。長五肘。廣三肘。僧伽梨亦然(長九尺。廣五尺四寸)上引佛言示量。下引祖教顯非。章服儀云。減量而作。同儉約之儀。過限妄增。有成犯之法。文云。四肘二肘。不為非法。與佛等量。便結正篇。即其證也。又云。頃載下流驕奢其度。至論儉狹。未見其人。又云。衣服立量減開過制者。俱抑貪競之情也(好大者請詳此諸文)。鈔文佛衣戒云。佛身倍人。佛長丈六。人則八尺。佛衣長。姬周尺丈八廣丈二。常人九尺六尺也(有執極量者 謂佛衣倍人六肘則二丈一尺六寸。蓋未讀此文故也)然佛世之人。身多偉大。準前為量。足覆形軀。今時劫減。人身至大。不過六尺。而衣長丈二。往往過之。及論廣量。不至五尺前垂拖膝。步步吉羅。可謂顛之倒。之於斯見矣。故業疏云。前垂一角。為象鼻相。人不思罪。習久謂法。何必如許煩惱我執。無始常習。可是聖法耶。聞義即改。從諫若流斯上人也(疏文)慈訓若此那不思之。
七明條數多少
下衣五條一長一短。中衣七條兩長一短。大衣三品。下品有三。九條十一條十三條。並兩長一短。中品三者。十五十七十九條並三長一短。上品三者。二十一二十三二十五條。並四長一短。鈔云。準此為大準隨
【現代漢語翻譯】 現代漢語譯本 安陀會（Antarvāsa，內衣）。長四肘，寬二肘（長約七尺二寸，寬約三尺六寸）。郁多羅僧（Uttarāsaṅga，上衣）。長五肘，寬三肘。僧伽梨（Saṃghāti，大衣）也是如此（長約九尺，寬約五尺四寸）。上面引用佛的話是爲了顯示尺寸，下面引用祖師的教誨是爲了表明不應違背。章服儀中說，減少尺寸製作，符合節儉的儀軌；超過限制妄自增加，就有觸犯戒律的可能。文中說，四肘二肘，不認為是非法的，與佛的尺寸相等，便會觸犯根本戒，這就是證明。又說，現在的人驕奢淫逸，至於談論節儉，沒有見過這樣的人。又說，衣服設立尺寸，減少或放寬超過規定的，都是爲了抑制貪婪競爭的心情（喜歡大尺寸的人請詳細閱讀這些文字）。 鈔文中佛衣戒說，佛的身形是人的兩倍。佛身高一丈六尺，人則高八尺。佛的衣服長一丈八尺，寬一丈二尺，常人的衣服長九尺，寬六尺（有些人執著于極大的尺寸，認為佛的衣服是人的兩倍，六肘就是二丈一尺六寸，大概是沒有讀過這段文字的緣故）。然而佛陀時代的人，身形大多高大，按照之前的尺寸來衡量，足夠覆蓋身體。現在時代衰減，人的身高即使很高，也不超過六尺，而衣服長一丈二尺，往往超過這個尺寸。至於談論寬度，不到五尺，前面下垂拖到膝蓋，每一步都觸犯吉羅（罪過），可以說是顛倒了。所以業疏中說，前面下垂一個角，是爲了象徵象鼻。人們不認為這是罪過，時間長了就認為是合法的。何必如此煩惱我執，無始以來常常習以為常，這難道是聖法嗎？聽到正確的道理就改正，聽從勸諫如同流水一樣，這就是上等人（疏文）。慈悲的教誨如此，怎麼能不思考呢？ 七、說明條數的多少 下衣五條，一條長，一條短。中衣七條，兩條長，一條短。大衣分三品。下品有三種，九條、十一條、十三條，都是兩條長，一條短。中品有三種，十五條、十七條、十九條，都是三條長，一條短。上品有三種，二十一條、二十三條、二十五條，都是四條長，一條短。鈔文中說，按照這個標準作為大的標準，隨著...
【English Translation】 English version Antarvāsa (inner garment). It is four cubits long and two cubits wide (approximately 7.2 feet long and 3.6 feet wide). Uttarāsaṅga (upper garment). It is five cubits long and three cubits wide. The Saṃghāti (outer robe) is also the same (approximately 9 feet long and 5.4 feet wide). The above quotes the Buddha's words to show the measurement, and the following quotes the Patriarch's teachings to show what should not be violated. The rules for robes state that reducing the size for making them conforms to the practice of frugality; exceeding the limit and increasing them arbitrarily may violate the precepts. The text says that four cubits and two cubits are not considered illegal; being equal to the Buddha's size would violate the fundamental precepts, which is the proof. It also says that people nowadays are extravagant and luxurious; as for discussing frugality, no such person has been seen. It also says that establishing measurements for clothing, reducing or widening beyond the regulations, is all to restrain the feelings of greed and competition (those who like large sizes, please read these texts in detail). The commentary on the Buddha's robe precepts says that the Buddha's body is twice the size of a person. The Buddha is sixteen feet tall, while a person is eight feet tall. The Buddha's robe is eighteen feet long and twelve feet wide, while a common person's robe is nine feet long and six feet wide (some people are attached to extremely large sizes, thinking that the Buddha's robe is twice the size of a person, six cubits, which is 21.6 feet; they probably have not read this text). However, people in the Buddha's time were mostly tall and large, and measuring according to the previous measurements was sufficient to cover the body. Now, in this declining age, even if a person is tall, they do not exceed six feet, but the robe is twelve feet long, often exceeding this size. As for discussing the width, it is less than five feet, and the front hangs down to the knees, violating the Gilayas (offenses) with every step. It can be said that it is upside down. Therefore, the Karma Commentary says that the front hangs down in a corner to symbolize an elephant's trunk. People do not consider this a sin, and after a long time, they consider it legal. Why bother with such vexation and ego-attachment, which has been habitually practiced since beginningless time? Is this the holy Dharma? Correcting upon hearing the correct principle and following advice like flowing water is a superior person (commentary). Compassionate teachings are like this; how can one not reflect on them? 7. Explaining the number of strips The lower garment has five strips, one long and one short. The middle garment has seven strips, two long and one short. The outer robe is divided into three grades. The lower grade has three types: nine strips, eleven strips, and thirteen strips, all with two long and one short. The middle grade has three types: fifteen strips, seventeen strips, and nineteen strips, all with three long and one short. The upper grade has three types: twenty-one strips, twenty-three strips, and twenty-five strips, all with four long and one short. The commentary says to use this standard as the large standard, following...
力辨之(九品中。隨財體多少。得一受持)羯磨疏云。所以極至二十五者。欲為二十五有作福田故。所以唯只非雙者。沙門仁育同世陽化。故非偶數。所以長短者。如世稻畦隨水處高下別也。又為利諸有。表聖增而凡減。喻長多而短少也。今時禪門多著九條。或三長四長隨意而作。此非法也。疏云。長短差違乖慈梵。故隨步越儀。一一結罪。矧又色帶長垂。花排細刺山水毳衲。損業廢功。真誠學道不捨寸陰。自非無所用心。何暇專功於此。次明條葉之相。僧祇律中。廣應四指(四寸)挾如𪍿麥。疏云。今多廣作澆風扇也。章服儀云。此見條葉。不附正儀。三寸四寸任情開闊。浸以成俗。彌開華蕩之源等。又刺綴條葉。須開下邊。章服儀云。裁縫見葉表其割相。今並縫合無相可分。鈔云。刺一邊開一邊。若兩邊俱縫者。但同縵衣。世中相傳。號曰明孔。又言明相(律中天曉謂之明相)又云漏塵等。俱是訛謬。
八明重數
律云。不得細薄。大衣新者二重。餘二衣並一重。十誦中大衣故者四重。餘二衣並二重薩婆多中。大衣三重。一重新二重故。次明重法。然重複之相。諸出不同。若準多論重縫三衣。有緣摘分持行。據此但是。全衣合綴。祖師所著。亦不殊此。至感通傳天人方示別制。人多疑之今為具引。彼
【現代漢語翻譯】 現代漢語譯本 力辨之（九品中，隨財物多少，得一受持）。《羯磨疏》說：『所以極限是二十五條，是爲了給二十五有（三界中的二十五種存在狀態）作福田的緣故。』『所以只能是單數而非雙數，是因為沙門（出家人）的仁慈教化與世俗相同，都是陽性的變化，所以不是偶數。』『所以有長短的區別，就像世間的稻田，隨著水流處的高低而不同。』又爲了利益眾生，表示聖人增益而凡人減少，比喻長的多而短的少。現在禪門中大多穿著九條袈裟，或者三長四短隨意製作，這是不合法的。《疏》中說：『長短差別違背了慈悲和梵行。』所以每次行走都要超越儀軌，一一結罪。更何況還有顏色艷麗的帶子長長垂下，花哨的排列，細密的刺繡，山水圖案的毳衲（用鳥獸細毛織成的保暖衣），都是損耗功德、荒廢修行的行為。真正誠心學道的人，連一寸光陰都不捨得浪費，如果不是無所用心，哪裡有空專門在這上面下功夫呢？接下來闡明條葉的形相。《僧祇律》中說，寬度應該有四指（四寸），狹窄得像𪍿麥（一種穀物）。《疏》中說：『現在大多做得寬大，這是助長浮誇的風氣。』《章服儀》中說：『這些條葉，不符合正規的儀制，三寸四寸隨意開闊，逐漸形成風俗，更加開啟了浮華放蕩的源頭。』而且縫製條葉，必須在下邊開縫。《章服儀》說：『裁剪時露出葉子的邊緣，表示割截的相狀。』現在都縫合在一起，沒有相狀可以區分。《鈔》中說：『刺繡一邊，開縫一邊。如果兩邊都縫合，就和縵衣（整幅的袈裟）一樣了。』世俗中相傳，稱之為『明孔』，又說『明相』（律中天亮叫做明相），又說『漏塵』等，都是訛誤。 八、闡明重數 《律》中說：『不得細薄，大衣新的要做兩重，其餘兩件衣服都做一重。』《十誦律》中說：『大衣舊的要做四重，其餘兩件衣服都做兩重。』《薩婆多律》中說：『大衣做三重，一件新的，一件舊的，一件重新做的。』接下來闡明重疊的方法。然而重疊的形相，各處說法不同。如果按照《多論》重縫三衣，有因緣可以拆分拿著行走。根據這個說法，只是將整件衣服縫合在一起。祖師所穿的，也不與此不同。直到感通傳中，天人方才指示了另外的製作方法，人們大多懷疑這一點，現在我詳細地引用它。
【English Translation】 English version Elucidating the Distinctions (Among the nine grades, one receives and upholds according to the amount of wealth). The Karma Commentary states: 'The reason for the limit of twenty-five strips is to create a field of merit for the twenty-five existences (twenty-five states of being in the Three Realms).' 'The reason for only odd numbers and not even numbers is that the kindness and education of the Shramana (monk) is the same as the worldly yang transformation, so it is not an even number.' 'The reason for the difference in length is like the rice paddies in the world, which vary in height depending on the flow of water.' Also, to benefit all beings, it indicates that the sage increases while the ordinary person decreases, symbolizing that the long is more and the short is less. Nowadays, many Chan (Zen) practitioners wear nine-strip robes, or make three long and four short at will, which is illegal. The Commentary states: 'Differences in length violate compassion and pure conduct.' Therefore, each step taken beyond the proper etiquette incurs a transgression. Moreover, colorful sashes hanging long, fancy arrangements, fine embroidery, landscape-patterned woolen robes (warm clothing made of fine animal hair), all diminish merit and waste practice. Those who sincerely study the Way do not waste even an inch of time. If one is not without purpose, how can one devote oneself to this? Next, clarify the appearance of the strips and leaves. In the Sanghika Vinaya, the width should be four fingers (four inches), as narrow as buckwheat. The Commentary states: 'Now, most are made wide, which encourages extravagance.' The Chapter on Clothing Regulations states: 'These strips and leaves do not conform to the proper regulations, three or four inches wide at will, gradually becoming a custom, further opening the source of extravagance.' Moreover, when sewing the strips and leaves, the bottom must be open. The Chapter on Clothing Regulations states: 'Cutting reveals the edges of the leaves, indicating the appearance of cutting.' Now they are all sewn together, with no appearance to distinguish. The Notes state: 'Embroider one side and open the other. If both sides are sewn, it is the same as a kasaya (seamless robe).' In the world, it is said to be 'Ming Kong (bright hole),' and also 'Ming Xiang (bright mark)' (in the Vinaya, dawn is called Ming Xiang), and also 'Le Lou Chen (leaking dust),' etc., all of which are errors. 8. Clarifying the Number of Layers The Vinaya states: 'It must not be thin. The new great robe should have two layers, and the other two robes should have one layer each.' The Ten Recitation Vinaya states: 'The old great robe should have four layers, and the other two robes should have two layers each.' The Sarvastivada Vinaya states: 'The great robe should have three layers, one new, one old, and one newly made.' Next, clarify the method of layering. However, the appearance of layering varies in different places. If according to the Many Treatises, the three robes are sewn again, and there is a reason to separate them for carrying. According to this, it is only the whole robe sewn together. What the patriarchs wore was no different from this. It was not until the Transmission of Gantuong that the Devas (heavenly beings) indicated another method of making, which many people doubt. Now I will quote it in detail.
云大衣重作。師比行之。然于葉下。乃三重也。豈得然耶。即問其所作。便執余衣。以示之。此葉相者。表稻田之塍疆也。以割截衣段。就里刺之。去葉𪍿麥許。此則條內表田葉上表渠相。豈不然耶。今則通以布縵。一非割截。二又多重。既非本制。非無著著之失(已上傳文。然多論異此者。但是聞見不等。然天人示法。並謂親承佛世。此方教文不決之事。如諸經律。座具著肩。唯此傳文。令安左臂。又如后引增座具法。今皆準用。何獨疑此。況非割多重二難。理自顯然)三明成不業疏云。下二隨時。若是大衣。必須重複。今多單作是非法服。得行受持。服用得罪。
九明作衣法
三衣並須割截。財少難辨。則聽揲葉。五條一種。復開褶葉。四分中。大衣五日不成。尼提僧吉(準鼻柰耶。七條四日。五條二日)十誦。須卻刺。不得直縫。前去緣四指施䩙(音弦鉤也)後去緣八指施紐。今時垂臂。前八后四。俱顛倒也。又安鉤約處揲以方物。本在助牢。而目云罈子非也。三千威儀云。四角安揲。四分云挽令角正等。世云四天王者亦非也。四分。肩上須揲障垢膩處。次明正從者。大衣九品本須割截。衣財不足。則開揲葉。二九則成十八種。衣猶不足者。聽七條為從衣。如是次第。開至縵衣。(言縵者無條相故
【現代漢語翻譯】 現代漢語譯本 云大衣重新制作。某僧侶按照（舊制）實行。然而（新制大衣）在葉相（指田地形狀的補丁）之下，竟然有三重（布料）。這怎麼可以呢？於是詢問他製作的方法，他便拿著（其他）衣服來展示，說：『這葉相，是表示稻田的田埂和疆界的。通過割截衣料，然後在裡面縫製。去掉葉相之間像麥子一樣細小的空隙。這樣，條相內表示田地，葉相上表示水渠，難道不是這樣嗎？』現在卻全部用布幔（覆蓋），一是沒有割截，二是又有多重（布料）。既不是原本的制度，就不能免除無著尊者的過失（已經上傳了相關文章，但很多議論與此不同，但這只是見聞不同而已。而且天人所示的法則，都說是親自承蒙佛陀在世時所傳授的。對於此方（漢地）佛教典籍中不能決定的事情，比如各種經律中，座具搭在肩膀上，只有這個傳文，是安放在左臂上。又比如後面引用的增加座具的方法，現在都遵照使用，為何唯獨懷疑這個呢？況且並非割截和多重這兩個難題，道理自然是顯而易見的）。《三明成佛業疏》說，下二衣可以隨宜。如果是大衣，必須重複（縫製）。現在很多人單層製作，這是非法的衣服，如果穿著受持，服用，就會有罪過。
九、製作袈裟的方法
三衣都必須割截。如果財物缺少難以分辨，就聽許用揲葉（疊縫）。五條衣是一種（製作方法），再展開就是褶葉。按照《四分律》，大衣五天做不成，按照尼提僧吉（根據《鼻奈耶》，七條衣四天，五條衣兩天）。《十誦律》說，必須倒刺縫製，不得直接縫合。前面距離衣緣四指寬的地方施加䩙（音弦鉤），後面距離衣緣八指寬的地方施加紐。現在（僧人）垂下手臂，前面八指，後面四指，全部都顛倒了。又在安放鉤子和鈕釦的地方，用方形的物品疊縫，本來是爲了幫助牢固，卻說是『罈子』，這是不對的。《三千威儀》說，四個角安放疊縫。《四分律》說，拉扯使角端正相等。世俗說是『四大天王』，這也是不對的。《四分律》說，肩膀上必須疊縫，遮擋污垢油膩的地方。接下來闡明正從衣：大衣的九品本來必須割截。如果衣物財物不足，就展開疊葉，二九相乘就成了十八種（割截方法）。如果衣物仍然不足，就聽許用七條衣作為從衣。像這樣依次展開，直到縵衣。（所謂縵衣，就是沒有條相的緣故）
【English Translation】 English version The great Sanghati (outer robe) is remade. A certain monk follows the practice. However, under the 'leaf-like' patches (representing fields), there are actually three layers (of fabric). How can this be? So he is asked about his method of making it, and he then holds up (another) robe to show, saying, 'These 'leaf-like' patches represent the ridges and boundaries of rice paddies. By cutting and sewing the fabric, then stitching it inside, removing the small gaps between the 'leaf-like' patches like grains of wheat, the inner strips represent the fields, and the 'leaf-like' patches above represent the canals. Isn't that so?' Now, however, it is all covered with a cloth canopy, firstly without cutting, and secondly with multiple layers. Since it is not the original system, the fault of Acira (a monk known for improper robe-making) cannot be avoided (related articles have been uploaded, but many discussions differ from this, but this is only due to different views. Moreover, the rules shown by the Devas (heavenly beings) are said to have been personally received from the Buddha during his lifetime. For matters that cannot be decided in the Buddhist texts of this land (China), such as in various Sutras and Vinayas (monastic rules), the seat is carried on the shoulder, only this tradition places it on the left arm. Also, like the method of increasing the seat later cited, it is now followed, why doubt this alone? Moreover, it is not the two difficulties of cutting and multiple layers, the principle is naturally obvious). The 'Commentary on the Three Clear Accomplishments of Karma' says that the lower two robes can be adapted as appropriate. If it is the great Sanghati, it must be repeated (sewn). Now many people make it in a single layer, which is an illegal robe. If one wears, upholds, and uses it, one will incur offenses.
- The Method of Making Robes
All three robes must be cut. If wealth is lacking and it is difficult to distinguish, then it is permitted to use 'folded leaves' (pleating). The five-strip robe is one type (of making), and further unfolding it creates pleated leaves. According to the Sarvastivada Vinaya, if the great Sanghati cannot be made in five days, according to the Nidanasamyukta (based on the Vinaya, the seven-strip robe takes four days, and the five-strip robe takes two days). The Dasabhana Vinaya says that it must be backstitched and not directly sewn. Apply the 'xian gou' (hook) four fingers away from the edge in the front, and apply the button eight fingers away from the edge in the back. Now (monks) hang their arms down, with eight fingers in the front and four fingers in the back, all of which are reversed. Also, at the place where the hooks and buttons are placed, use square objects to fold and sew, which is originally to help strengthen it, but it is said to be a 'platform', which is incorrect. The 'Three Thousand Dignified Manners' says that folded sewing should be placed at the four corners. The Sarvastivada Vinaya says to pull the corners to make them straight and equal. The world says that it is the 'Four Heavenly Kings', which is also incorrect. The Sarvastivada Vinaya says that the shoulders must be folded and sewn to cover dirt and grease. Next, explain the proper 'following' robe: the nine grades of the great Sanghati must originally be cut. If clothing and wealth are insufficient, then unfold the folded leaves, and multiplying two by nine creates eighteen types (of cutting methods). If clothing is still insufficient, then it is permitted to use the seven-strip robe as the 'following' robe. Unfold it in this order, until the 'Mani' robe (plain robe). (The so-called 'Mani' robe is without strip marks).
)三衣正從各有二十四種。大衣正有十八種(割揲名九)。從則有六(二七條。三五條。一縵衣)。七條正衣有二(割揲二也)。從有二十二(大衣十八。五條三縵衣一也)。五條正衣有三(割揲褶也)。從有二十一(大衣十八。七條二。縵衣一)。總計七十二品。縵通三用。然本是沙彌衣。律制沙彌。著二縵衣。一當七條入眾。一當五條作務(衣相未正。故但云噹噹。字去呼)今時剃髮。即著五條。僣濫大僧。深乖本制。師長有識請依聖教。及至受戒。多無衣缽。律令師辨。誰復依行。但至臨時。從人借受瓦盆油缽陳朽大衣。沙彌不識是非。阇梨何曾檢校。律云。若無若借。不名受具。豈得惜少許資財。令一生無戒。虛食信施。沈流萬劫。實可悲痛。雖往者不可諫。而來者猶可追。
十加法行護
初加法者。必從次第。先加五條。(準十誦文)大德一心念。我比丘某甲。此安陀會五條衣。受一長一短。割截衣。持(三說。揲葉褶葉隨改)中衣則云。此郁多羅七條衣受。兩長一短割截衣持。大衣則云。此僧伽梨。二十五條衣受。四長一短。割截衣持。余詞同上。次明舍法(準僧祇文)大德一心念我某甲。此安陀會是我三衣數。先受持。今舍(一說。餘二準改。並需求明律者。對首作之)。次明行護。十誦
【現代漢語翻譯】 現代漢語譯本： 三種袈裟（三衣）各有二十四種。大衣（僧伽梨，指出家僧人所穿的最外層袈裟）本身有十八種（根據裁剪方式分為九種）。附加的有六種（分別是二十七條、三十五條和一縵衣）。七條衣（郁多羅僧，指出家僧人平時所穿的袈裟）本身有兩種（根據裁剪方式分為兩種）。附加的有二十二種（包括大衣十八種、五條衣三種和縵衣一種）。五條衣（安陀會，指出家僧人做日常事務時所穿的袈裟）本身有三種（根據裁剪方式分為褶衣）。附加的有二十一種（包括大衣十八種、七條衣兩種和縵衣一種）。總共七十二種品類。縵衣可以通用，但原本是沙彌（指出家未受具足戒的男子）所穿的衣服。戒律規定沙彌應該穿兩件縵衣，一件相當於七條衣，可以參加僧團活動；一件相當於五條衣，可以用來做事務（因為衣相還不正式，所以只說是『相當於』）。現在剃髮后就穿五條衣，僭越了大僧的規制，嚴重違背了原本的制度。希望有見識的師長能夠按照聖教的規定來做。等到受戒的時候，很多人都沒有袈裟和缽。戒律規定應該由師父來準備，但又有誰會按照戒律來做呢？只是到了臨時，才向別人借來瓦盆油缽和陳舊的大衣。沙彌不懂得分辨是非，阿阇梨（軌範師，教授戒律的僧人）又何曾檢查過？戒律上說，如果沒有或者借來的，都不能算是真正受了具足戒。怎麼能吝惜少許的資財，而讓（弟子）一生都沒有戒，白白地接受信徒的供養，沉淪在無盡的輪迴中呢？這實在是太可悲了。雖然過去的事情已經無法挽回，但是未來的事情還是可以追趕的。
十加法行護
最初的加法，必須按照次第。先加五條衣。（根據《十誦律》）大德一心念：我比丘某甲，此安陀會五條衣，受一長一短，割截衣，持（重複三次。揲葉、褶葉，根據情況更改）。中衣則說：此郁多羅七條衣受，兩長一短割截衣持。大衣則說：此僧伽梨，二十五條衣受，四長一短，割截衣持。其餘的詞語和上面相同。接下來是舍法（根據《僧祇律》）：大德一心念：我某甲，此安陀會是我三衣數，先受持，今舍（說一次。其餘兩次按照這個更改。並且必須請求精通戒律的人，面對面地進行）。接下來是行護。《十誦律》
【English Translation】 English version: The three robes each have twenty-four types. The great robe (Sanghati, the outermost robe worn by monks) itself has eighteen types (divided into nine types according to the cutting method). The additional ones are six types (namely, twenty-seven strips, thirty-five strips, and one 'man' robe). The seven-strip robe (Uttarasanga, the robe usually worn by monks) itself has two types (divided into two types according to the cutting method). The additional ones are twenty-two types (including eighteen types of the great robe, three types of the five-strip robe, and one 'man' robe). The five-strip robe (Antarvasaka, the robe worn by monks for daily tasks) itself has three types (divided into pleated robes according to the cutting method). The additional ones are twenty-one types (including eighteen types of the great robe, two types of the seven-strip robe, and one 'man' robe). In total, there are seventy-two categories. The 'man' robe can be used universally, but it was originally worn by Sramaneras (novice monks). The precepts stipulate that Sramaneras should wear two 'man' robes, one equivalent to the seven-strip robe, which can be used to participate in Sangha activities; one equivalent to the five-strip robe, which can be used for tasks (because the appearance of the robe is not yet formal, it is only said to be 'equivalent'). Now, after shaving their heads, they wear the five-strip robe, which is an overstep of the rules for senior monks, and seriously violates the original system. It is hoped that knowledgeable teachers can follow the regulations of the sacred teachings. When it comes to receiving the precepts, many people do not have robes and bowls. The precepts stipulate that the teacher should prepare them, but who will follow the precepts? Only when the time comes, they borrow earthenware pots, oil bowls, and old robes from others. Sramaneras do not know how to distinguish right from wrong, and Acharyas (preceptors) have never checked. The precepts say that if they do not have or borrow them, they cannot be considered to have truly received the full precepts. How can they be stingy with a little wealth and allow (disciples) to be without precepts for their entire lives, accepting the offerings of believers in vain, and sinking into endless reincarnation? This is truly sad. Although the past cannot be undone, the future can still be pursued.
Ten Addition Methods and Practices for Protection
The initial addition method must follow the order. First, add the five-strip robe. (According to the Dasavargika Vinaya) The great monk recites with one mind: 'I, Bhiksu (monk) so-and-so, receive this Antarvasaka five-strip robe, one long and one short, cut robe, and hold it.' (Repeat three times. 'Sash leaf', 'pleated leaf', change according to the situation). For the middle robe, say: 'I receive this Uttarasanga seven-strip robe, two long and one short, cut robe, and hold it.' For the great robe, say: 'I receive this Sanghati twenty-five-strip robe, four long and one short, cut robe, and hold it.' The remaining words are the same as above. Next is the method of relinquishing (according to the Mahasanghika Vinaya): The great monk recites with one mind: 'I, so-and-so, this Antarvasaka is the number of my three robes, first received and held, now relinquished.' (Say once. The remaining two times are changed according to this. And it is necessary to ask someone who is proficient in the precepts to do it face to face). Next is the practice of protection. Dasavargika Vinaya
。護三衣如自皮。缽如眼目。著大衣不得摙木石土草。掃地等種種作務。不應為之。決正二部律論。著大衣入村。見師僧上座別人。不得禮(得禮佛及眾僧)十誦。所行之處。與衣缽俱。無所顧戀。猶如飛鳥。若不持三衣。入聚落犯罪。僧祇云。當如塔想。祖師云。諸部並制隨身。今時但護宿者。不應教矣(於此須明攝護。略分四門)。初明衣界律云。若人。衣。異處越宿。得捨墮罪。此衣須舍懺(言墮罪者。墮眾合地獄。一晝夜當人間歲數十四億四十千歲)。律明離護。並約界論。界有多別。大略分二。一者作法攝衣界(謂伽藍中結界。寬於院相。須加攝衣羯磨。結已除無村聚。通界護衣)。二者自然護衣界。本宗他部。總有十五種。僧伽藍界一(謂垣墻籬棚。四面周匝。雖結界處。望不結攝衣。亦號自然衣界)。村界二(男女所居名村。即俗舍也。四相同上。準舍界中。更有六種別相)。一者聚落界(謂村邑分齊處也。一者別界。如一聚落。止有一家。齊聚落外雞飛及處。已外名異界。二同界者。謂多聚相涉。多論。四聚中間車梯四向相及。衣在四聚不失。僧祇臥四聚中。頭足兩手。各在一界。衣在頭底。天明頭離犯舍。手腳相及不犯。多論安衣二界中。身臥二界上不失。各有身份故)。二者家界(謂一聚內有多
【現代漢語翻譯】 現代漢語譯本 要像保護自己的面板一樣愛護三衣（梵語：tricīvara，指出家僧侶所穿的三件袈裟）。缽（梵語：pātra，指出家僧侶所用的食器）要像愛護自己的眼睛一樣愛護。穿著大衣時，不得搬運木頭、石頭、泥土、草等，掃地等各種勞作，不應該做這些事情。要判決、糾正比丘和比丘尼的戒律和論典。穿著大衣進入村莊，見到師父、僧侶上座（指出家受戒年資高的僧侶）或其他人，不得頂禮（可以禮拜佛和眾僧）。《十誦律》說，所去之處，要與衣和缽一同前往，不要有所顧戀，就像飛鳥一樣。如果不持三衣進入村落，就犯了戒。《僧祇律》說，應當像對待佛塔一樣對待三衣。祖師說，各部律典都規定要隨身攜帶三衣，現在只是保護寄宿的人，不應該教導他們（對此需要明確攝護，略分為四門）。 首先說明衣界。《律》中說，如果人、衣不在同一處過夜，就犯了捨墮罪（梵語：Nissaggiya Pācittiya，一種戒律罪名），這件衣服需要捨棄並懺悔（所謂墮罪，是指墮入眾合地獄，一晝夜相當於人間十四億四十千歲）。《律》中明確了離護，並且是根據衣界來討論的。衣界有很多種，大致分為兩種：一種是作法攝衣界（指在寺院中結界，比院子的範圍更寬，需要加上攝衣羯磨（梵語：karma，指一種儀式），結界后，除了沒有村落聚集的地方，整個區域都可以護衣）。另一種是自然護衣界。本宗和其他部派，總共有十五種。僧伽藍界（梵語：saṃghārāma，指僧侶居住的寺院）是一種（指圍墻、籬笆、棚子，四面環繞。即使是結界的地方，如果沒有結攝衣界，也稱為自然衣界）。村界是兩種（男女居住的地方稱為村，也就是俗人的住所，四種情況與上面相同。按照舍界中的說法，還有六種不同的情況）。一種是聚落界（指村邑的邊界處。一種是別界，比如一個聚落，只有一家人，以聚落外雞飛到的地方為界限，之外稱為異界。另一種是同界，指多個聚落相互連線。《多論》說，四個聚落中間，車梯可以四面相通，衣服在四個聚落中不會丟失。《僧祇律》說，睡在四個聚落中，頭和腳、兩手，各在一個界限內，衣服在頭底下，天亮時頭離開就犯了捨墮罪，手腳相連就不犯。多論說，把衣服放在兩個界限中，身體睡在兩個界限上也不會丟失，因為各有身體的一部分）。二是家界（指一個聚落內有多
【English Translation】 English version Protect the three robes (Sanskrit: tricīvara, referring to the three pieces of clothing worn by monks) as you would your own skin. Cherish the alms bowl (Sanskrit: pātra, referring to the bowl used by monks for collecting alms) as you would your own eyes. When wearing the great robe, one must not carry wood, stones, earth, or grass, nor engage in sweeping or other such tasks. These activities are not appropriate. One must adjudicate and correct the Vinaya (rules of monastic discipline) and treatises for both Bhikshus (monks) and Bhikshunis (nuns). When entering a village wearing the great robe, one must not bow to one's teacher, senior monks (those with more years of ordination), or others (one may bow to the Buddha and the Sangha). According to the Daśabhāṇavāra Vinaya, one should always carry one's robes and alms bowl wherever one goes, without any attachment, like a flying bird. If one enters a settlement without carrying the three robes, one commits an offense. The Saṃghika Vinaya states that one should regard the robes as one would a stupa (a Buddhist monument). The patriarchs say that all schools prescribe carrying the robes at all times, but nowadays they only protect those who are lodging, which should not be taught (regarding this, it is necessary to clarify protection, which can be roughly divided into four aspects). First, clarify the boundary of robes. The Vinaya states that if a person and their robes are not in the same place overnight, one commits the Nissaggiya Pācittiya offense (a type of disciplinary offense), and the robe must be relinquished and confessed (the so-called 'fallen offense' refers to falling into the Samghata hell, where one day and night is equivalent to 1.44 billion human years). The Vinaya clearly states the separation of protection and discusses it in terms of boundaries. There are many types of boundaries, but they can be roughly divided into two: one is the boundary established by ritual (referring to establishing a boundary within a monastery, wider than the courtyard, which requires adding a Saṃghakarma (Sanskrit: karma, referring to a ritual) for protecting the robes. Once the boundary is established, except for places without villages or settlements, the entire area can protect the robes). The other is the natural boundary for protecting robes. Both our school and other schools have a total of fifteen types. The Saṃghārāma boundary (Sanskrit: saṃghārāma, referring to a monastery where monks reside) is one (referring to walls, fences, and sheds, surrounding on all sides. Even if a boundary is established, if a boundary for protecting robes is not established, it is also called a natural boundary for robes). The village boundary is two (the place where men and women live is called a village, which is the residence of laypeople. The four situations are the same as above. According to the explanation in the boundary for relinquishing, there are six different situations). One is the settlement boundary (referring to the boundary of a village. One is a separate boundary, such as a settlement with only one family, with the place where a chicken can fly outside the settlement as the boundary, and beyond that is called a different boundary. The other is the same boundary, referring to multiple settlements connected to each other. The Mahāvastu says that in the middle of four settlements, carts and ladders can connect in all four directions, and the robes will not be lost in the four settlements. The Saṃghika Vinaya says that if one sleeps in four settlements, with one's head and feet, and both hands, each in a different boundary, and the robes are under one's head, one commits the Nissaggiya Pācittiya offense when one's head leaves the boundary at dawn, but one does not commit the offense if one's hands and feet are connected. The Mahāvastu says that if one places the robes in two boundaries and sleeps on two boundaries, they will not be lost, because each has a part of the body). Two is the house boundary (referring to a settlement with multiple
家者。亦有同別。若父母兄弟同處同業名同界。異食異業。名別界即下族界也)。三者族界(謂一家中異食異業。亦有同別。各有住處。則名一界。若在二處及。作食便利等眾處皆失)。四外道舍(若同見同論。則同一界。若異見者。身衣二處。及在門屋中。庭眾處並失)。五遊行營處(諸戲笑等人暫止之處。若屬一主名同界異主則彼此眾處等皆失)。六重舍(即多重樓閣等。同主則人衣互上下不失。異主則失。若單樓閣 僧祇梯隥道外二十五肘。了論。衣在下身在上者失。反此不失)。樹界三(極小下至與人身等。足蔭加趺。此有五別)。一獨樹(取日正中影覆處。雨時水不及處)。二相連大林(十誦一拘盧舍。即二里六百步)。三四樹小林(善見。十四肘。計二丈五尺二寸)。四藤蔓架(浦萄瓜瓠等。僧祇四面各取二十五肘。計四丈五尺。謂從人身已去。非架外也)。五明上下(衣在樹下。身在上失衣。若衣在上身在下不失。有落義故)。場界四(村外空靜治五穀處。隨場廣狹為限)。車界五(住車取回轉處。行車前後車杖相及不失。不及則失)。船界六(住船取回轉處。行船多有住處。不通來往。則有別界。反此通護)。舍界七(謂村外空野別舍。四分無相若準僧祇樓閣。則取二十五肘。若準四分庫藏。則取四
【現代漢語翻譯】 現代漢語譯本 家：也有相同和不同的情況。如果父母兄弟同住在一起，從事相同的行業，就稱為『同界』。如果飲食不同，行業不同，就稱為『別界』，也就是下族界。 族界：指一家之中，飲食不同，行業也不同，但各有住處，這就稱為一個『界』。如果在兩個地方，以及做飯、如廁等很多地方都失去（結界的作用）。 外道舍：如果（僧人和外道）持有相同的見解，討論相同的內容，就屬於同一界。如果見解不同，身體和衣服在兩個地方，以及在門屋中、庭院等地方都失去（結界的作用）。 戲樂營處：指嬉戲玩樂的人暫時停留的地方。如果屬於同一個主人，就稱為『同界』，如果屬於不同的主人，那麼彼此很多地方都失去（結界的作用）。 重舍：指多層樓閣等。如果屬於同一個主人，那麼人和衣服互相上下（樓）不會失去（結界的作用）。如果屬於不同的主人，就會失去（結界的作用）。如果是單層樓閣，根據《僧祇律》，梯子距離道路外二十五肘（《了論》）。衣服在下面，人在上面，就會失去（結界的作用）；反之則不會失去。 樹界：有三種（極小到和人身等高，足部遮蔭加上趺坐的地方。這有五種區別）。 獨樹：取太陽正中的影子覆蓋的地方，下雨時水淹不到的地方。 相連大林：根據《十誦律》，一拘盧舍（krosa）（古代印度長度單位，約合二里六百步）。 四樹小林：根據《善見律》，十四肘（約合二丈五尺二寸）。 藤蔓架：如葡萄、瓜、瓠等。根據《僧祇律》，四面各取二十五肘（約合四丈五尺。指從人身開始計算，不是架子外面）。 明上下：衣服在樹下，人在樹上，就會失去衣服（的結界作用）。如果衣服在樹上，人在樹下，就不會失去（結界作用），因為有掉落的含義。 場界：有四種（村外空曠安靜，用來處理五穀的地方。根據場地的大小作為界限）。 車界：有五種（停車時，取車子迴轉的地方。行車時，前後車子的車杖能夠互相接觸，就不會失去（結界的作用），接觸不到就會失去（結界的作用））。 船界：有六種（停船時，取船隻迴轉的地方。行船時，多有停靠的地方，如果不通往來，就屬於不同的界。反之，如果通行無阻，就互相保護）。 舍界：有七種（指村外空曠野外的房屋。《四分律》沒有明確說明。如果按照《僧祇律》的樓閣，就取二十五肘。如果按照《四分律》的庫藏，就取四（肘））。
【English Translation】 English version Home: There are similarities and differences. If parents and siblings live together and engage in the same occupation, it is called 'same boundary'. If they have different diets and occupations, it is called 'separate boundary', which is the lower family boundary. Family Boundary: Refers to a family where the diet and occupation are different, but each has a residence, which is called a 'boundary'. If it is in two places, and cooking, toileting, and many other places are lost (the effect of the boundary). Non-Buddhist Dwelling: If (monks and non-Buddhists) hold the same views and discuss the same content, they belong to the same boundary. If the views are different, the body and clothes are in two places, and in the gatehouse, courtyard, and other places, the (effect of the boundary) is lost. Amusement Place: Refers to a place where people who are playing and having fun temporarily stay. If it belongs to the same owner, it is called 'same boundary'. If it belongs to different owners, then many places of each other are lost (the effect of the boundary). Multi-storied Building: Refers to multi-story buildings, etc. If it belongs to the same owner, then people and clothes going up and down (the building) will not lose (the effect of the boundary). If it belongs to different owners, (the effect of the boundary) will be lost. If it is a single-story building, according to the Sanghika Vinaya, the ladder is twenty-five cubits away from the road (Liaolun). If the clothes are below and the person is above, (the effect of the boundary) will be lost; vice versa, it will not be lost. Tree Boundary: There are three types (extremely small, down to the height of a person, the place where the feet are shaded plus the lotus position. There are five distinctions). Single Tree: Take the place covered by the shadow in the middle of the sun, where the water does not reach when it rains. Connected Large Forest: According to the Ten Recitation Vinaya, one krosa (an ancient Indian unit of length, approximately two li and six hundred steps). Small Forest of Four Trees: According to the Samantapasadika, fourteen cubits (approximately two zhang, five chi, and two cun). Vine Trellis: Such as grapes, melons, gourds, etc. According to the Sanghika Vinaya, take twenty-five cubits on each side (approximately four zhang and five chi. Refers to calculating from the person's body, not outside the trellis). Clear Above and Below: If the clothes are under the tree and the person is on the tree, the clothes (boundary effect) will be lost. If the clothes are on the tree and the person is under the tree, (the boundary effect) will not be lost, because there is a meaning of falling. Field Boundary: There are four types (a quiet open space outside the village used for processing grains. The boundary is determined by the size of the field). Cart Boundary: There are five types (when parking, take the place where the cart turns around. When driving, if the cart sticks of the front and rear carts can touch each other, (the effect of the boundary) will not be lost; if they cannot touch, (the effect of the boundary) will be lost). Boat Boundary: There are six types (when mooring, take the place where the boat turns around. When sailing, there are many places to moor. If there is no passage, it belongs to a different boundary. Conversely, if there is unobstructed passage, they protect each other). House Boundary: There are seven types (refers to houses in open fields outside the village. The Four-Part Vinaya does not specify. If following the Sanghika Vinaya for pavilions, take twenty-five cubits. If following the Four-Part Vinaya for storehouses, take four (cubits)).
周內地。兩相隨用)。堂界八(前多敞露)。庫界九(積藏眾物)。倉界十(儲積穀米處。上三並約內地為界)。蘭若界十一(即空迥處。八樹中間。計五十八步四尺八寸)道行界十二(善見前後四十九尋內。計三十九丈二尺)。洲界十三(善見十四肘內。計二丈五尺二寸)。水界十四(僧祇水中道行二十五肘。計四丈五尺。若衣在船上入水即失。若衣在岸上。兩腳入水即失。一腳不失)。井界十五(僧祇道行露地井邊宿。二十五肘。亦四丈五尺內為界。衣在井中。應繩連垂手入井不失。與上界別故。余坑窨亦然)。二明勢分者。作法衣界則無。必須入界。方乃會衣(勢分是自然。與作法界體異故)。十五種自然。並隨界量外。例加一十三步。計七丈八尺(善見不健不羸人 盡力擲石落處。古德評之約一十三步為準)。但入勢分。即成會衣。不必入界(若有染隔情三礙在界 即無勢分)。三明四礙(如上諸界隨有失衣)。一者染礙(女人在界。恐染凈行。衣須隨身)。二者隔礙(水陸道斷。門墻阻障等)。三者情礙(國王大臣。幻師。樂人。入界。奪失等想及人家兄弟分隔。各有分齊之處)。四者界礙(彼此不相通。如身在道中。衣者在樹下。即失衣等)。四者明失否之相。律鈔。有三斷。一者律中。奪失燒漂壞五想
【現代漢語翻譯】 現代漢語譯本： 周內地（寺院內部的土地。兩種情況根據實際用途而定）。堂界八（通常前方較為開敞）。庫界九（用於積存各種物品）。倉界十（用於儲藏穀米的地方。以上三種情況都以寺院內部的土地為界）。蘭若界十一（即空曠寂靜之處，在八棵樹的中間，大約五十八步四尺八寸）。道行界十二（《善見律毗婆沙》中記載的前後四十九尋之內，大約三十九丈二尺）。洲界十三（《善見律毗婆沙》中記載的十四肘之內，大約二丈五尺二寸）。水界十四（《僧祇律》中，在水中行走二十五肘的距離，大約四丈五尺。如果衣服在船上進入水中就會失去，如果衣服在岸上，兩腳都進入水中就會失去，一隻腳進入水中則不會失去）。井界十五（《僧祇律》中，在露天的井邊住宿，以井邊二十五肘，大約四丈五尺之內為界。衣服在井中，用繩子連線垂手入井不會失去。因為與上面的界限不同，其餘的坑和地窖也是如此）。 二、說明勢分：如果作法衣界，則沒有勢分。必須進入界限，才能算是會衣（勢分是自然形成的，與作法衣界的性質不同）。十五種自然形成的勢分，都按照界限的量度之外，額外增加一十三步，大約七丈八尺（《善見律毗婆沙》中記載，不健壯也不虛弱的人，盡力投擲石頭落下的地方。古德評論大約是一十三步作為標準）。只要進入勢分，就成為會衣，不必進入界限（如果存在染污、阻隔、情執、界限等障礙，就沒有勢分）。 三、說明四種障礙（如上各種界限，如果存在以下情況就會失去衣）：一者染礙（女人在界限內，恐怕染污清凈的行為，衣服必須隨身攜帶）。二者隔礙（水陸道路中斷，門墻阻擋等）。三者情礙（國王大臣、幻術師、樂人進入界限，產生奪取、遺失等的想法，以及人家兄弟分隔，各有分界的地方）。四者界礙（彼此不相通，例如身體在道路中，衣服在樹下，就會失去衣服等）。 四、說明失去與否的現象。《律鈔》中有三種斷絕的情況：一者律中，奪取、遺失、燒燬、漂走、損壞五種想法。
【English Translation】 English version: The inner land of the monastery (the land inside the monastery, the two situations depend on the actual use). The boundary of the hall (usually more open in the front). The boundary of the storehouse (used to store various items). The boundary of the granary (the place for storing grains and rice. The above three situations are all bounded by the inner land of the monastery). The boundary of the Aranya (Aranya) (that is, a quiet and empty place, in the middle of eight trees, about fifty-eight steps, four feet and eight inches). The boundary of the path (within forty-nine 'xun' before and after recorded in the 'Samantapasadika', about thirty-nine 'zhang' and two 'chi'). The boundary of the continent (within fourteen 'zhou' recorded in the 'Samantapasadika', about two 'zhang', five 'chi' and two 'cun'). The water boundary (in the 'Mahasamghika Vinaya', walking twenty-five 'zhou' in the water, about four 'zhang' and five 'chi'. If the clothes are on the boat and enter the water, they will be lost. If the clothes are on the shore, both feet enter the water, they will be lost, and one foot enters the water will not be lost). The well boundary (in the 'Mahasamghika Vinaya', staying overnight by the open-air well, the boundary is within twenty-five 'zhou' by the well, about four 'zhang' and five 'chi'. If the clothes are in the well, using a rope to connect and hang your hand into the well will not be lost. Because it is different from the above boundary, the rest of the pits and cellars are also the same). 2. Explanation of 'Shifen' (potential boundary): If the 'Zuofa Yi Jie' (boundary made by ritual) is made, there is no 'Shifen'. You must enter the boundary to be considered 'Hui Yi' (meeting the robe) ('Shifen' is naturally formed, and the nature of 'Zuofa Yi Jie' is different). The fifteen kinds of naturally formed 'Shifen' all add thirteen steps outside the measurement of the boundary, about seven 'zhang' and eight 'chi' (recorded in the 'Samantapasadika', the place where a person who is neither strong nor weak throws a stone with all his strength. The ancient virtues commented that about thirteen steps is the standard). As long as you enter 'Shifen', you will become 'Hui Yi', and you don't need to enter the boundary (if there are obstacles such as defilement, obstruction, affection, and boundary, there is no 'Shifen'). 3. Explanation of the four obstacles (if the following situations exist in the above boundaries, the robe will be lost): The first is 'Ran Ai' (defilement obstacle) (women are within the boundary, fearing that they will defile pure behavior, and the clothes must be carried with them). The second is 'Ge Ai' (separation obstacle) (interruption of water and land roads, obstruction of doors and walls, etc.). The third is 'Qing Ai' (affection obstacle) (kings, ministers, illusionists, and musicians enter the boundary, and have thoughts of taking, losing, etc., as well as the separation of brothers in the family, each with a boundary). The fourth is 'Jie Ai' (boundary obstacle) (they do not communicate with each other, for example, if the body is in the road and the clothes are under the tree, the clothes will be lost, etc.). 4. Explanation of the phenomenon of loss or not. The 'Lü Chao' (Vinaya Excerpt) has three kinds of severance: The first is in the Vinaya, the five thoughts of taking, losing, burning, drifting, and destroying.
(即情礙也)水陸道斷。若賊惡獸命梵等難(此是隔礙)必有上緣。但失愛法。不犯捨墮。二者若先慢不護。后雖難緣。失法犯罪。三者若恒懷領受。諸難忽生往會不及。亦不失法。亦無有罪(事須真實。不可倚濫)。又問曰。忘不持衣外行。至夜方覺取會無緣。失衣以否。答。彼人恒自將隨身。忽忘例同長衣開之(長衣忘不說凈不犯更開十日)。三明著法。律令齊整著三衣。三千威儀。著時不得向佛塔上座三師。亦莫背不得口銜。及兩手奮。鼻柰耶。應挑著肩上。不得垂臂肘。此是前制。感通傳。天人所告。凡經四制。初度五人已來。並制袈裟左臂。座具在袈裟下。次為年少美貌。入城乞食。多為女愛。遂製衣角在左肩。以坐具鎮之。複次因比丘。為外道難云。豈得以所座之布。而居法衣之上。從此還制。令著左臂座具在下。最後因比丘著衣不齊整。外道譏云。如淫女如象鼻。由此始制。上安鉤紐。令以衣角達於左臂置於腋下。不得令垂如上過也。今則宜從後製。不然搭于肩上。若垂肘臂。定是非法。以眾學中制罪故也。四明補浣。十誦衣服。常須凈潔如法。不爾則人非人訶。善見。大衣。七條。廣邊八指。長邊一搩手內穿不失受。五條廣邊四指。長邊一搩手內穿不失。余處穿如小指甲許失受。補竟受持。多論但使
【現代漢語翻譯】 現代漢語譯本： （即情慾的障礙）導致水路交通斷絕。如果遇到盜賊、惡獸、喪命、冒充梵天等災難（這些都是隔絕障礙），必定有前世的因緣。但只是失去愛惜衣物的習慣，不構成捨墮罪。第二種情況是，如果先前就輕慢不加保護，後來即使遇到災難，失去衣物也構成犯罪。第三種情況是，如果一直懷著領受的心，但各種災難突然發生，來不及應對，也不會失去衣物，也沒有罪過（事情必須真實，不可依賴濫用）。 又有人問：忘記攜帶衣物外出，直到晚上才發覺，取回無望，是否失去衣物？回答：如果這個人一直將衣物隨身攜帶，只是忽然忘記，就如同長衣的情況一樣，可以開緣（長衣忘記，不說凈，不構成犯罪，可以再開緣十日）。 三、說明穿衣的方法。《律》要求整齊地穿著三衣，符合三千威儀。穿衣時不得面向佛塔、上座、三師，也不得背對；不得用口銜著，也不得兩手揮舞。按照鼻奈耶（Nasiya，佛教戒律）的規定，應該挑起衣角搭在肩上，不得讓衣角垂到手臂肘部。這是以前的規定。《感通傳》記載，天人告知，總共有四次規定。最初度化五人之後，規定袈裟搭在左臂，座具放在袈裟下面。其次，因為年輕美貌的比丘入城乞食時，容易受到女子的愛慕，於是規定將衣角搭在左肩，用座具壓住。再次，因為有比丘被外道詰難說：『怎麼能將所坐的布放在法衣之上？』從此又規定，讓袈裟搭在左臂，座具放在下面。最後，因為比丘穿衣不整齊，被外道譏諷說：『像**，像象鼻。』由此開始規定，在袈裟上安上鉤紐，使衣角搭在左臂，放在腋下，不得讓衣角像上面所說的那樣垂下來。現在應該遵循最後的規定。不然就搭在肩上，如果垂到手臂肘部，一定是不如法的，因為在《眾學戒》中對此有罪的規定。四、說明縫補洗滌。《十誦律》要求衣服經常保持乾淨整潔，如法。否則，人和非人都會呵斥。《善見律毗婆沙》記載，大衣（僧伽梨，Samghati）和七條衣的廣邊是八指，長邊是一拃手（約等於中指到拇指的距離）以內，有破損不失去受持資格。五條衣的廣邊是四指，長邊是一拃手以內，有破損不失去受持資格。其他地方有破損，像小指甲那麼大，就失去受持資格。縫補完畢后要重新受持。《多論》認為只要...
【English Translation】 English version: (Which is the obstruction of emotions) causes the interruption of land and water routes. If there are difficulties such as thieves, ferocious beasts, loss of life, or pretenders to Brahma (these are isolating obstacles), there must be a karmic connection from a previous life. However, merely losing the habit of cherishing clothing does not constitute a 'Sheda' offense (an offense requiring forfeiture). The second situation is, if one was initially negligent and did not protect the clothing, then even if difficulties arise later, losing the clothing constitutes an offense. The third situation is, if one always cherishes the intention to receive and maintain the clothing, but various difficulties suddenly arise and there is no time to respond, one does not lose the clothing, nor is there any offense (the matter must be truthful, and not relied upon abusively). Someone also asked: If one forgets to take clothing when going out and only realizes it at night, with no hope of retrieving it, is the clothing lost? The answer is: If that person always carries the clothing with them, but suddenly forgets, it is the same as the case of the long robe, where an exception can be made (forgetting the long robe, without declaring it 'clean', does not constitute an offense, and an exception can be made for ten days). Third, explaining the method of wearing robes. The Vinaya (Buddhist monastic code) requires wearing the three robes neatly, in accordance with the three thousand aspects of deportment. When wearing the robes, one must not face the stupa (Buddhist shrine), the senior monks, or the three teachers, nor turn one's back to them; one must not hold the robe in the mouth, nor wave one's hands. According to the Nasiya (Nasiya, Buddhist precepts) rule, one should pick up the corner of the robe and drape it over the shoulder, and not let the corner of the robe hang down to the elbow. This was the previous rule. The 'Gantong Zhuan' records that the heavenly beings informed that there were a total of four rules. Initially, after ordaining five people, it was stipulated that the kasaya (Kashaya, monastic robe) should be draped over the left arm, and the sitting cloth should be placed under the kasaya. Secondly, because young and beautiful monks were easily admired by women when begging for food in the city, it was stipulated that the corner of the robe should be draped over the left shoulder and held down with the sitting cloth. Again, because a monk was challenged by outsiders who said, 'How can you place the cloth you sit on above the Dharma robe?' From then on, it was stipulated that the kasaya should be draped over the left arm and the sitting cloth placed underneath. Finally, because monks wore their robes untidily and were ridiculed by outsiders who said, 'Like **, like an elephant's trunk,' it was stipulated that hooks and buttons should be attached to the kasaya, so that the corner of the robe could be attached to the left arm and placed under the armpit, and not allowed to hang down as mentioned above. Now, one should follow the last rule. Otherwise, drape it over the shoulder; if it hangs down to the elbow, it is definitely not in accordance with the Dharma, because there is a rule against this in the 'Sarvastivada Vinaya'. Fourth, explaining mending and washing. The 'Ten Recitation Vinaya' requires that clothing be kept clean and tidy, in accordance with the Dharma. Otherwise, humans and non-humans will scold. The 'Samantapasadika' records that the Sanghati (Sanghati, a heavy outer robe) and the seven-strip robe have a width of eight fingers and a length within one span (approximately the distance from the middle finger to the thumb), and having damage does not lose the qualification to hold it. The five-strip robe has a width of four fingers and a length within one span, and having damage does not lose the qualification to hold it. If there is damage elsewhere, as large as a small fingernail, one loses the qualification to hold it. After mending, one must receive and hold it again. The 'Abhidharma Mahavibhasa Sastra' believes that as long as...
緣斷則失受。善見袈裟若大減卻。若小以物裨之。若浣若增色。若脫色上色。皆不失受等云云。
缽多羅第四物
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初明制意。僧祇缽是出家人器。非俗人所室。十誦云。缽是恒沙諸佛標誌。不得惡用。善見云。三乘聖人。皆執瓦缽。乞食資生四海為家。故名比丘。古德云。缽盂無底。非廊廟之器二釋名者。梵云缽多羅。此名應器。有云。體色量三。皆應法故。若準章服儀云。堪受供者。用之名應器。故知缽是梵言。此方語簡。省下二字。三明體者。律云。大要有二。泥及鐵也。五分律中。用木缽犯偷蘭罪。僧祇云。是外道標故。又受垢膩。故祖師云。今世中。有夾纻漆油等缽。並是非法。義須毀之。四明色者。四分應熏作黑色赤色。僧祇熏作孔雀咽色鴿色者如法。善見鐵缽五熏土缽二熏。律中聽作熏缽爐等(此間多用竹煙。色則易上)五明量者。四分中。大缽受三斗(姬週三鬥。即今唐鬥一鬥)。小者受斗半(即今五升)。中品可知(大小之間。有執律文量腹之語。不依斗量非也。鈔云既號非法。不合愛凈)。六明加法(準十誦文)大德一心念。我某甲此缽多羅應量受常用故(三說舍法。應云先受持今舍一說)七行護五百問云。一日都
【現代漢語翻譯】 現代漢語譯本： 緣分斷絕則失去接受（供養）的資格。如果善見律中的袈裟破損嚴重，需要大幅修補，或者小有破損用其他材料補綴，或者清洗，或者增加顏色，或者褪色後重新染色，這些都不會失去接受（供養）的資格，等等。
缽多羅（Pattra，食器）是第四種重要的物品
首先闡明製造的意義。僧祇律中，缽是出家人的器具，不是世俗之人所使用的。十誦律中說，缽是恒河沙數諸佛的標誌，不得隨意濫用。善見律中說，三乘聖人，都拿著瓦缽，乞食為生，以四海為家，所以叫做比丘（Bhiksu，乞食者）。古代德行高尚的僧人說，缽盂沒有底，不是在朝廷使用的器具。其次解釋名稱。梵語叫缽多羅（Pattra），這裡翻譯為應器，有人說，它的形體、顏色、容量三方面，都符合法度。如果按照章服儀的說法，堪能接受供養的，使用它就叫做應器。因此可知缽是梵語，這裡爲了語言簡潔，省略了後面的兩個字。第三說明材質。律中說，主要的有兩種，泥土和鐵。五分律中，使用木缽會犯偷蘭罪（Sthullatyaya，一種罪名）。僧祇律中說，因為那是外道的標誌，而且容易沾染污垢油膩。所以祖師說，現在世上，有夾纻、漆油等缽，都是不合法的，必須毀壞。第四說明顏色。四分律中應該熏製成黑色或赤色。僧祇律中熏製成孔雀咽喉的顏色或鴿子的顏色是如法的。善見律中鐵缽熏五次，土缽熏兩次。律中允許製作熏缽爐等（這裡多用竹煙，顏色容易附著）。第五說明容量。四分律中，大缽能裝三斗（姬周時期的三斗，就是現在唐朝的一斗），小的能裝斗半（就是現在的五升）。中等的容量可以推知（大小之間，有人執著于律文中量腹的說法，不按照斗來衡量是不對的。鈔中說既然被稱為非法，就不應該喜愛和保持乾淨）。第六說明加持的方法（按照十誦律的說法）。大德一心念誦：我某甲，這個缽多羅（Pattra）容量合適，接受並經常使用（三次唸誦舍法，應該說先受持，現在捨棄，唸誦一次）。第七說明如何守護。五百問中說，一天都
【English Translation】 English version: Severance of conditions leads to loss of acceptance (of offerings). According to the Samantapasadika, if a Kasaya (monastic robe) is greatly damaged, requiring extensive repair, or if it is slightly damaged and patched with other materials, or if it is washed, or if its color is enhanced, or if it fades and is re-dyed, these actions do not result in the loss of the qualification to receive (offerings), and so on.
The Pattra (bowl) is the fourth important item.
First, clarify the intention behind its making. According to the Sanghika Vinaya, the bowl is an implement for renunciants, not for use by laypeople. The Dasadhyaya Vinaya states that the bowl is a symbol of the Buddhas as numerous as the sands of the Ganges, and it should not be misused. The Samantapasadika says that the sages of the Three Vehicles all carry earthen bowls, relying on alms for sustenance and regarding the four seas as their home, hence the name Bhiksu (alms mendicant). Ancient virtuous monks said that the bowl has no bottom and is not an implement for use in the imperial court. Second, explain the name. In Sanskrit, it is called Pattra, which is translated here as 'appropriate vessel.' Some say that its form, color, and capacity all accord with the Dharma. According to the rules of monastic attire, if it is capable of receiving offerings, its use is called 'appropriate vessel.' Thus, it is known that 'bowl' is a Sanskrit word, and the latter two characters are omitted here for brevity. Third, explain the material. The Vinaya states that there are mainly two types: clay and iron. According to the Pancavargika Vinaya, using a wooden bowl incurs a Sthullatyaya offense (a type of offense). The Sanghika Vinaya states that this is because it is a symbol of non-Buddhists and is prone to accumulating dirt and grease. Therefore, the patriarchs say that in the present age, bowls made of layered hemp, lacquer, oil, etc., are all unlawful and must be destroyed. Fourth, explain the color. According to the Caturvargika Vinaya, it should be smoked to be black or red. According to the Sanghika Vinaya, smoking it to the color of a peacock's throat or a pigeon's color is in accordance with the Dharma. According to the Samantapasadika, iron bowls are smoked five times, and earthen bowls are smoked twice. The Vinaya permits the making of smoking furnaces for bowls, etc. (Here, bamboo smoke is often used, as the color adheres easily). Fifth, explain the capacity. According to the Caturvargika Vinaya, a large bowl can hold three dou (three dou of the Ji Zhou period, which is equivalent to one dou of the current Tang dynasty), and a small one can hold one and a half dou (equivalent to five sheng of the current era). The capacity of a medium-sized bowl can be inferred (regarding the size, some adhere to the Vinaya's saying of measuring the belly, and it is incorrect not to measure according to the dou. The commentary states that since it is called unlawful, one should not cherish it or keep it clean). Sixth, explain the method of blessing (according to the Dasadhyaya Vinaya). A virtuous monk recites with one mind: 'I, so-and-so, accept and frequently use this Pattra (bowl) of appropriate capacity' (recite the method of relinquishing three times, saying 'I first accepted and held it, now I relinquish it,' reciting once). Seventh, explain how to protect it. The Five Hundred Questions state that all day
不用缽食犯墮(本宗應吉)重病者開。若出界經宿。不失受(但得吉罪)善見。若穿如粟米大失受。若以鐵屑補塞已。更須受。若偏斜破不成受。
尼師壇第五物
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初制意四分中。為護身護衣。護僧臥具故。二釋名。梵云尼師壇。此云隨座衣。亦云座具。如此方隥褥之類。愚者迷名云因尼師故制。又不識中間貼故。呼為罈子。因合召為尼師壇者。取笑於時不學故也。三定量四分。長佛二搩手(準五分佛一搩手。周尺二尺則長四尺也。量時尺寸。須定。微出量外。律結正犯)廣一搩手半(即三尺也)。上是本制量。律云。時迦留陀夷。身大尼師壇小。對佛說之便聽更增廣長各半搩手(各增一尺)。此是后聽。戒疏云。更增者開緣也。還從本制。限外別增(有執增量。為制非也)又云即世為言。衣服座具。皆樂廣大。食飲受用並樂華厚(云云)。然舍制從開。理雖通得。但迦留極大止加半搩。今時卑陋。豈是初量不容耶。茍曰不然。請以誠證。鈔云。如法作者。準初量已。截斷施緣。若座時膝在地上者。依增量一頭一邊接裨之。此是定教正文(故知膝不出地。亦不在增。
【現代漢語翻譯】 現代漢語譯本： 不用缽食犯墮（本宗應吉），重病者開許。如果出界過夜，不失去受（但得到吉罪），見《善見律》。如果穿孔如粟米大，則失去受。如果用鐵屑補塞后，需要重新受。如果偏斜破損不成形狀，則不能成為受。
尼師壇第五物
最初制定尼師壇的用意，在《四分律》中，是爲了保護身體、保護衣服、保護僧人的臥具。第二是解釋名稱，梵語叫尼師壇（Niṣīdana），這裡翻譯為隨座衣，也叫座具，類似我們這裡的隥褥之類的東西。愚笨的人迷惑于名稱，說是因為尼師（Ni）師（ṣī）才制定的。又不認識中間貼上的緣故，稱呼為罈子。因為合起來叫尼師壇，這是取笑那些不學習的人。第三是定量，《四分律》中，長度是佛的二搩手（根據《五分律》，佛的一搩手是周尺二尺，那麼長度就是四尺。測量尺寸的時候，必須確定，稍微超出測量範圍，律中會判為正犯），寬度是一搩手半（也就是三尺）。以上是最初制定的尺寸。律中說，當時迦留陀夷（Kālodāyin，人名）身材高大，尼師壇太小，告訴佛陀后，佛陀便允許可以增加長度和寬度各半搩手（各增加一尺）。這是後來的開許。戒疏中說，增加的部分是開緣。還是從最初制定的尺寸，在限定之外另外增加（有人認為增加的尺寸是制定的，這是不對的）。又說，就世俗而言，衣服和座具，都喜歡寬大，食物和受用都喜歡豐盛（等等）。然而，捨棄制定的尺寸而採用開許的尺寸，道理上雖然說得通，但是迦留陀夷身材極其高大，也只增加了半搩手。現在的人身材矮小，難道是最初制定的尺寸不夠用嗎？如果說不是這樣，請拿出確鑿的證據。鈔中說，如法制作的，按照最初的尺寸，截斷後施加邊緣。如果坐的時候膝蓋在地上，可以按照增加的尺寸，在一頭或一邊接上邊緣。這是定教的正文（所以知道膝蓋不出地，也不需要增加尺寸）。
【English Translation】 English version: It is an offense to eat without a bowl (according to this school, it should be auspicious), except for those who are seriously ill. If one stays overnight outside the boundary, one does not lose the acceptance (but incurs an auspicious offense), according to the Shan Jian Lu (Samantapāsādikā). If a hole is as large as a millet grain, the acceptance is lost. If it is patched with iron filings, it needs to be accepted again. If it is crooked and broken and cannot form a shape, it cannot be accepted.
The Fifth Item: Niṣīdana
Initially, according to the Si Fen Lu (Dharmaguptaka Vinaya), the purpose of making the Niṣīdana (seat cloth) was to protect the body, protect the clothes, and protect the Sangha's bedding. Secondly, to explain the name, the Sanskrit term is Niṣīdana (尼師壇), which is translated here as '隨座衣' (suí zuò yī, cloth to sit on), also called '座具' (zuò jù, sitting utensil), similar to the cushions used here. Foolish people are confused by the name, saying that it was made because of 'Ni' (尼) and 'Shi' (師). They also do not recognize the reason for the middle stitching, calling it '罈子' (tán zi, altar). Because it is called Niṣīdana when combined, this is to laugh at those who do not study. Thirdly, regarding the fixed measurements, according to the Si Fen Lu, the length is two jie shou (搩手, span of the hand) of the Buddha (according to the Wu Fen Lu (Mahīśāsaka Vinaya), one jie shou of the Buddha is two Zhou chi (周尺, Zhou Dynasty foot), so the length is four chi (尺, Chinese foot). When measuring the size, it must be determined; if it slightly exceeds the measurement range, it will be judged as a formal offense according to the Vinaya), and the width is one and a half jie shou (i.e., three chi). The above is the initially established size. The Vinaya says that at that time, Kālodāyin (迦留陀夷, personal name) was tall, and the Niṣīdana was small. After telling the Buddha, the Buddha then allowed the length and width to be increased by half a jie shou each (each increased by one chi). This is a later allowance. The Jie Shu (戒疏, Commentary on the Vinaya) says that the increased part is an exception. It still follows the initially established size, with additional increases outside the limit (some people think that the increased size is the established size, which is incorrect). It also says that, in worldly terms, clothing and seat cushions are all liked to be large, and food and enjoyment are all liked to be abundant (etc.). However, abandoning the established size and adopting the allowed size, although it makes sense in theory, Kālodāyin was extremely tall, and only increased it by half a jie shou. People today are short, is it that the initially established size is not enough? If it is said that this is not the case, please provide solid evidence. The Chao (鈔, commentary) says that those who make it according to the Dharma, follow the initial size, cut it off and apply the edges. If the knees are on the ground when sitting, you can follow the increased size and attach the edges to one end or one side. This is the correct text of the established teaching (so it is known that if the knees are not on the ground, there is no need to increase the size).
或言初量是廢前教非也)然前代但于長頭廣邊。各增一尺。後天人告祖師云。縱使四周具貼。不違半搩之文。但翻譯語略云各半搩耳。十字而論即是四周之義。坐具四貼由此始矣。四製造法。色同袈裟。十誦。新者二重。故者四重。不得單作。鼻奈耶云。應安緣。五分須揲四角。四分作新者。須以故物。縱廣一搩手揲之(亦準佛一搩。方二尺也。不揲入手犯捨墮罪。若得已成新者。並財體一經身用。則不須揲)又不得不截通取增量。此跋阇妄法。五加法雲。大德一心念。我某甲此尼師壇應量作。今受持(三說。舍法改下句。云今舍一說)十誦離宿。吉羅亦不失法。行用大同缽耳。(寄此略辨祇支覆肩二衣)初制意者。尼女報弱。故制祇支。披於左肩。以襯袈裟。又制覆肩。掩于右膊。用遮形丑。是故尼眾必持五衣。大僧亦有畜用。但是聽衣耳。二釋名者。梵語僧祇支。此云上狹下廣衣(此據律文。以翻全乖衣相。若準應法師音義。翻云掩腋衣。頗得其實)覆肩華語。末詳梵言。三明衣相。僧祇二衣並長四肘廣二肘。故知亦同袈裟畟方。但無條葉耳。四明著用世多紛諍。今為明之。此方往古。並服祇支。至後魏時。始加右袖。兩邊縫合。謂之偏衫。截領開裾。猶存本相。故知偏衫左肩。即本祇支。右邊即覆肩也。今人迷
此。又于偏衫之上。復加覆肩。謂學律者。必須服著。但西土人多袒膊。恐生譏過。故須掩之。此方襖褶重重。仍加偏袖。又覆何為。縱說多途終成無據(若云生善者。是僧應著。何獨律宗余宗不著。豈不生善。況輕紗紫染體色俱非。佛判俗服。全乖道相何善之有。或云。分宗途者。佛教但以三學分宗。而謂形服異者。未之聞矣)且三衣大聖嚴制。曾未沾身。覆肩祖師累斥。堅持不捨。良以弊風一扇。歷代共迷。復由於教無知。遂使聞義不徙。更引明證。請試詳之。章服儀云。元制所興。木唯尼眾。今僧服者。僣通下位。又住法圖贊云。阿難報力休壯。圓滿具足。士女咸興愛著。乃至目悅凈色。心醉神昏。系子頸而沈殺者。由此曲制。令著覆肩之衣。今則僥倖。而妄服者濫矣(據此乃斥內無偏衫。單覆者耳。若今重覆。彼時既無。不涉言限。且單覆猶為僥倖況今重覆非法何疑。廣如別辨)。
漉水囊第六物(賞看病中。則以針筒為六。今準二衣篇首列之)
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初制意鈔云。物雖輕小所為極大。出家慈濟厥意在此。今上品高行。尚飲用蟲水。況諸不肖焉可言哉。四分不得無漉袋。行半由旬(二十里也)無者僧伽梨角漉二漉法者。薩婆多雲。
【現代漢語翻譯】 現代漢語譯本：此外，又在偏衫（一種內衣）之上，再加覆肩（覆蓋肩膀的衣物），說是學習戒律的人必須穿著。但西印度的人大多袒露上身，恐怕會引起譏諷，所以需要遮掩。而我們這裡襖褶（一種保暖內衣）重重疊疊，仍然加上偏衫，又覆肩做什麼呢？縱然說出多種理由，最終也成為沒有根據的說法（如果說是爲了生善，那麼僧人就應該穿著，為什麼只有律宗穿，其他宗派不穿呢？難道其他宗派不生善嗎？況且輕紗和紫色染色，體色都不符合規定，佛陀判定為世俗的服裝，完全不符合修道的形象，有什麼善可言呢？或者說是爲了區分宗派，佛教只是用戒定慧三學來區分宗派，而說服裝不同，我沒有聽說過）。而且三衣（僧侶的正式服裝）是大聖（佛陀）嚴格制定的，（覆肩）從來沒有沾過身，覆肩是祖師多次斥責的，卻堅持不捨棄。實在是弊端之風一旦興起，歷代都共同迷惑。又因為對教義無知，於是聽了正確的道理也不改正。再引用明顯的證據，請詳細考察。《章服儀》說，元朝制度興起，只有尼眾（女性出家人）才穿。現在僧人穿著，是僭越了下位。《住法圖贊》說，阿難（佛陀的弟子）因為報應，相貌英俊健壯，圓滿具足，士女都興起愛慕之心，甚至眼睛喜歡看他的清凈容色，心神迷醉昏亂，有將孩子繫在脖子上沉入水中的，因此曲意制定，讓他穿上覆肩的衣服。現在那些僥倖的人，才胡亂穿著（根據這些話，是斥責內里沒有偏衫，只有單獨的覆肩。如果現在是重重覆蓋，那時既然沒有，就不在所說的範圍之內。而且單獨的覆肩尚且是僥倖，何況現在重重覆蓋，非法還有什麼疑問呢？詳細的辨析在其他地方）。 漉水囊（過濾水的袋子）是第六種物品（賞賜看病的時候，用針筒作為第六種。現在按照二衣篇的開頭排列）。 《初制意鈔》說，物品雖然輕小，作用卻極大。出家人慈悲救濟的心意就在這裡。現在上品高行的人，尚且飲用有蟲的水，何況那些不賢的人呢？《四分律》規定不得沒有漉水袋，行走半由旬（二十里）沒有的，用僧伽梨（一種僧衣）的角來過濾。兩種過濾的方法，《薩婆多論》說：
【English Translation】 English version: Furthermore, on top of the pianshan (a type of undergarment), an additional fujian (shoulder covering) is added, with the claim that those studying the precepts must wear it. However, people in West India mostly expose their upper bodies, fearing it would cause criticism, so it needs to be covered. Here, with layers of aozhe (a type of warm undergarment), yet still adding a pianshan, what is the purpose of the fujian? Even if multiple reasons are given, they ultimately become unfounded (If it's said to generate goodness, then monks should wear it, why only the Vinaya school, and not other schools? Don't other schools generate goodness? Moreover, light gauze and purple dye, the body color is not in accordance with the rules, the Buddha judged it as secular clothing, completely contrary to the image of the path, what goodness is there to speak of? Or if it's said to distinguish schools, Buddhism only uses the three learnings of morality, concentration, and wisdom to distinguish schools, and I have not heard of distinguishing by clothing). Moreover, the three robes (the formal attire of monks) were strictly prescribed by the Great Sage (Buddha), and (the fujian) has never touched them, the fujian is repeatedly criticized by the patriarchs, yet they insist on not abandoning it. It is truly because once the trend of malpractice arises, generations are jointly misled. And because of ignorance of the teachings, they do not correct themselves even after hearing the correct principles. Further citing clear evidence, please examine it in detail. The Zhangfu Yi says, 'The Yuan dynasty system arose, only nuns (female renunciants) wear it. Now monks wearing it is an overstepping of the lower position.' Also, the Zhufa Tuzan says, 'Ananda (Buddha's disciple), because of his karmic retribution, had a handsome and robust appearance, complete and perfect, men and women all arose with admiration, even to the point that their eyes liked to look at his pure appearance, their minds were intoxicated and confused, some even tied their children around their necks and drowned them, therefore, it was expediently stipulated that he wear a fujian.' Now those who are opportunistic, recklessly wear it (According to these words, it is criticizing the lack of a pianshan inside, only a single fujian. If now it is heavily covered, since it did not exist at that time, it is not within the scope of what is being said. And even a single fujian is opportunistic, how much more so is the current heavy covering, what doubt is there that it is illegal? Detailed analysis is elsewhere). The water-filtering bag (lushuina) is the sixth item (when rewarding for seeing a doctor, a syringe is used as the sixth item. Now it is arranged according to the beginning of the Two Robes section). The Chuzhi Yichao says, 'Although the item is light and small, its function is extremely great. The intention of the renunciant's compassion and relief is here. Now, even those of superior conduct still drink water with insects, how much more so those who are not virtuous? The Sarvastivada Vinaya stipulates that one must not be without a water-filtering bag, if one travels half a yojana (twenty li) without one, use the corner of the sanghati (a type of monastic robe) to filter. The two methods of filtering, the Sarvastivada says:'
欲作住處。先看水中有蟲否。有者作余井。猶有者捨去。凡用水法。應清凈者。如法漉置一器中。足一日用。令持戒審悉。漉竟著凈器中。向日諦視看。故有者如前說(即作余井捨去)然水陸空界。無非皆是有情依處。律中。且據漉囊所得。肉眼所見以論持犯耳。三作囊法多論。取上細㲲一肘作囊(此間宜用密練絹作)僧祇。蟲太細三重作。四分作漉水袋。如杓形。若三角。若作宏㨯。若作漉瓶。若患細蟲出。安沙于囊中。漉訖還著水中(此是私用者。若置於眾處。當準寄歸傳式樣。用絹五尺。兩頭立柱。釘鉤著帶繫上。中以橫杖撐開。下以盆盛等)鈔云。今有不肖之夫。見執漉囊者言。律學唯在於漉袋。然不知所為處深。損生妨道者。猶不畜漉袋。縱畜而不用。雖用而不瀉蟲。雖瀉而損蟲命。且存殺生一戒。尚不遵奉。余之威儀見命。常沒其中(不加受者。輕小物故。或常持故。如律無者。不得行半由旬是也)昔孤山嘗著漉囊志。乃云。懸于草堂。以備法物之數。如用之則未能也。余謂中庸子。知教孰不知教。來者幸無取焉。
智論云。受持禁戒為性。剃髮染衣為相。然濁世凡庸。鮮能修奉。且憑儀相。用光遺教。茍內外都亡。則法滅無日。愿諸上德。同志持危。即華嚴云。具足受持威儀教法。能令僧寶不斷
【現代漢語翻譯】 現代漢語譯本： 如果要建造住所，首先要看水中是否有蟲子。如果有，就另挖一口井。如果還有，就放棄這個地方。凡是用水的方法，都應該是清凈的。按照規定，用濾水器過濾後放在一個容器中，足夠一天的用量。讓持戒精嚴的人仔細檢查。過濾完畢后，放在乾淨的容器中，對著陽光仔細觀察。如果還有蟲子，就按照之前說的（另挖一口井或放棄這個地方）。然而，水陸空三界，無處不是有情眾生所依賴的處所。《律藏》中，只是根據濾水囊過濾所得，肉眼所見的來判斷是否犯戒。關於製作濾水囊的方法，很多論典都有記載。取上等細㲲一肘來製作濾水囊（這裡宜用細密的絲絹來製作）。《僧祇律》中說，如果蟲子太細小，就用三重濾水囊。《四分律》中說，製作濾水袋，形狀像勺子，或者三角形，或者做成大的口袋，或者做成濾水瓶。如果擔心有細小的蟲子漏出，可以在濾水囊中放入沙子。過濾完畢后，再將沙子放回水中（這是私人使用的情況。如果放置在公共場所，應當按照《寄歸傳》中的樣式，用五尺絹布，兩頭立柱，釘上掛鉤，繫上帶子，中間用橫木撐開，下面用盆子盛水等）。 《鈔》中說：『現在有些不賢之徒，看到拿著濾水囊的人就說，律學只在於一個濾水袋。』然而，他們不知道深層次的意義。損害生命，妨礙修道的人，甚至不使用濾水袋。即使使用了，也不傾倒蟲子。即使傾倒了，也損害蟲子的生命。僅僅是守護不殺生這一條戒律，尚且不能遵奉，其餘的威儀就更不用說了，常常沉沒在其中（不加以受持的人，因為輕視細小的事物，或者經常持有，就像律中沒有規定的，不得行走半由旬一樣）。以前孤山曾經寫過一篇《漉囊志》，說：『將濾水囊懸掛在草堂中，以備法物之數，至於使用，那就不能了。』我認為，中庸之人啊，知道教義和不知道教義的人，來者希望不要效仿啊。 《智論》中說：『受持禁戒是根本，剃髮染衣是外相。』然而，在污濁的世道中，凡夫俗子很少能夠修行奉持。姑且憑藉外在的儀相，來光大佛陀的遺教。如果內外都喪失了，那麼佛法滅亡的日子就不遠了。希望各位上德，同心同德，共同維護岌岌可危的佛法。就像《華嚴經》中說的：『具足受持威儀教法，能夠使僧寶不斷。』
English version: If you want to build a dwelling, first check if there are insects in the water. If there are, dig another well. If there are still insects, abandon the place. All methods of using water should be pure. According to the rules, filter the water with a water filter and place it in a container, enough for one day's use. Let someone who strictly observes the precepts carefully examine it. After filtering, place it in a clean container and carefully observe it against the sunlight. If there are still insects, follow what was said before (dig another well or abandon the place). However, there is no place in the water, land, and air that is not a place where sentient beings rely on. In the Vinaya (rules of monastic discipline), it is only based on what is filtered by the water filter bag and what is visible to the naked eye to determine whether a precept has been violated. There are many discussions about the method of making a water filter bag. Take one elbow length of fine silk to make a water filter bag (here, it is advisable to use fine silk). In the Sanghika (a school of Buddhism) Vinaya, it is said that if the insects are too small, use a triple water filter bag. In the Sarvastivada (another school of Buddhism) Vinaya, it is said to make a water filter bag in the shape of a spoon, or a triangle, or make a large pocket, or make a water filter bottle. If you are worried about small insects escaping, you can put sand in the water filter bag. After filtering, put the sand back into the water (this is for private use. If it is placed in a public place, it should be in the style of the 'Record of Buddhist Practices Sent Home from the Southern Sea', using five feet of silk, with pillars at both ends, nailing hooks, tying straps, and using a horizontal stick to prop it open in the middle, with a basin underneath to hold water, etc.). The Commentary says: 'Now there are some unworthy people who, when they see someone holding a water filter bag, say that the Vinaya is only about a water filter bag.' However, they do not know the deeper meaning. Those who harm life and hinder the path of cultivation do not even use a water filter bag. Even if they use it, they do not pour out the insects. Even if they pour them out, they harm the lives of the insects. They cannot even follow the precept of not killing, let alone the other forms of conduct, and they are often submerged in them (those who do not receive and uphold them, because they despise small things, or because they always hold them, just like those who are not specified in the Vinaya, are not allowed to walk half a yojana (an ancient Indian unit of distance)).' In the past, Gushan once wrote a 'Record of the Water Filter Bag', saying: 'I hang the water filter bag in the thatched cottage to prepare for the number of Dharma objects, but as for using it, I cannot.' I think, you mediocre person, whether you know the teachings or not, I hope those who come after me will not imitate me. The Treatise on the Great Perfection of Wisdom says: 'Upholding the precepts is the essence, shaving the head and wearing dyed robes are the appearance.' However, in the defiled world, ordinary people are rarely able to cultivate and uphold them. Let us rely on the external appearance to glorify the Buddha's teachings. If both the internal and external are lost, then the day of the Dharma's extinction will not be far away. I hope that all virtuous ones will be of one mind and one heart, and together maintain the endangered Dharma. Just as the Avatamsaka Sutra says: 'Fully upholding the precepts and teachings of conduct can ensure that the Sangha (Buddhist monastic community) Jewel is not interrupted.'
【English Translation】 Modern Chinese Translation: If you want to build a dwelling, first check if there are insects in the water. If there are, dig another well. If there are still insects, abandon the place. All methods of using water should be pure. According to the rules, filter the water with a water filter and place it in a container, enough for one day's use. Let someone who strictly observes the precepts carefully examine it. After filtering, place it in a clean container and carefully observe it against the sunlight. If there are still insects, follow what was said before (dig another well or abandon the place). However, there is no place in the water, land, and air that is not a place where sentient beings rely on. In the Vinaya (rules of monastic discipline), it is only based on what is filtered by the water filter bag and what is visible to the naked eye to determine whether a precept has been violated. There are many discussions about the method of making a water filter bag. Take one elbow length of fine silk to make a water filter bag (here, it is advisable to use fine silk). In the Sanghika (a school of Buddhism) Vinaya, it is said that if the insects are too small, use a triple water filter bag. In the Sarvastivada (another school of Buddhism) Vinaya, it is said to make a water filter bag in the shape of a spoon, or a triangle, or make a large pocket, or make a water filter bottle. If you are worried about small insects escaping, you can put sand in the water filter bag. After filtering, put the sand back into the water (this is for private use. If it is placed in a public place, it should be in the style of the 'Record of Buddhist Practices Sent Home from the Southern Sea', using five feet of silk, with pillars at both ends, nailing hooks, tying straps, and using a horizontal stick to prop it open in the middle, with a basin underneath to hold water, etc.). The Commentary says: 'Now there are some unworthy people who, when they see someone holding a water filter bag, say that the Vinaya is only about a water filter bag.' However, they do not know the deeper meaning. Those who harm life and hinder the path of cultivation do not even use a water filter bag. Even if they use it, they do not pour out the insects. Even if they pour them out, they harm the lives of the insects. They cannot even follow the precept of not killing, let alone the other forms of conduct, and they are often submerged in them (those who do not receive and uphold them, because they despise small things, or because they always hold them, just like those who are not specified in the Vinaya, are not allowed to walk half a yojana (an ancient Indian unit of distance)).' In the past, Gushan once wrote a 'Record of the Water Filter Bag', saying: 'I hang the water filter bag in the thatched cottage to prepare for the number of Dharma objects, but as for using it, I cannot.' I think, you mediocre person, whether you know the teachings or not, I hope those who come after me will not imitate me. The Treatise on the Great Perfection of Wisdom says: 'Upholding the precepts is the essence, shaving the head and wearing dyed robes are the appearance.' However, in the defiled world, ordinary people are rarely able to cultivate and uphold them. Let us rely on the external appearance to glorify the Buddha's teachings. If both the internal and external are lost, then the day of the Dharma's extinction will not be far away. I hope that all virtuous ones will be of one mind and one heart, and together maintain the endangered Dharma. Just as the Avatamsaka Sutra says: 'Fully upholding the precepts and teachings of conduct can ensure that the Sangha (Buddhist monastic community) Jewel is not interrupted.'
。受佛遺寄。得其人矣。
佛制比丘六物圖
【現代漢語翻譯】 現代漢語譯本： 接受了佛陀的遺囑和寄託，已經找到了合適的人選。
佛陀制定的比丘六物圖
【English Translation】 English version: Having received the Buddha's last will and entrustment, the right person has been found.
The Buddha's prescribed illustration of the six articles of a Bhikkhu (Buddhist monk).