四分律刪繁補闕行事鈔 1.353

1.353

四對處明用者。凡徒眾威儀，事在嚴整清潔。軌行可觀，則生世善心，天龍叶贊；必形服濫惡，便毀辱佛法。《十誦》中：比丘衣服不淨，非人所訶。《華嚴》云：具足受持威儀教法，是故能令僧寶不斷。《摩得伽》云：伽藍上座，應前行前坐，看諸年少比丘威儀，語令齊整；及平等行食，唱僧跋也；白衣來，當與食，為說法等。《十誦》文中大同。《智論》云：佛法弟子同住和合，一者賢聖說法，二者賢聖默然。準此處眾，唯施二事，不得雜說世論，類於污家俳說。又眾貴靜攝，不在喧亂，誦經說法，必須知時。《成論》云：雖是法語，說不應時，名為綺語。二者威儀之形，必準聖教。《薩婆多》云：剃髮剪爪，是佛所制。律云：半月一剃，此是恒式，勿得不為。《涅槃》云：惡比丘相，頭鬢爪髮，悉皆長利，為佛所訶。所著袈裟，一向如法。不得五大正色，及餘上染，諸部正宗，不許著用。必有破壞，隨孔補之。條葉齊整，具依律本。廣如衣法。所有非者，寺內不披；入眾之時，或反披而入，及著下衣。或著木履、雜屐，律並不許。廣如〈鉢器法〉中。《四分》云：入眾五法，善知坐起等。《十誦》云：下床法，徐下一脚，次下第二脚，安徐而起；坐法亦爾。入堂法，應在門外偏袒右肩，斂手當心，攝恭敬意；擬堂內僧，並同佛想，緣覺、羅漢想。何以故？三乘同法食故。次欲入堂，若門西坐者，從戶外旁門西頰，先舉左脚，定心而入；若出門者。還從西頰，先舉右脚而出。若在門東坐者，反上可知。不得門內交過。若欲坐時，以衣自蔽，勿露形醜。廣如《僧祇》。《四分》云：不得著俗人褌袴襖褶等。今有服袍裘長袖衫襦之衣，尖靴長䩺大靴，銅鉢及椀夾紵瓦鉢璭油等鉢，及以漆木等器，並佛制斷，理合焚除。《善見》：若多聞知律者，見餘比丘所用不當法，即須打破，無罪；物主不得索償。

Fourth, explaining the application regarding the place. In general, the deportment of the assembly lies in strict order and cleanliness. When proper conduct is observable, good minds are engendered in the world and devas and nāgas give their harmonious support; if personal appearance and robes are disordered and vulgar, this brings disgrace upon the Buddha-Dharma. In the Daśādhyāya-vinaya: When a bhikṣu's robes are impure, non-human beings rebuke him. The Avataṃsaka-sūtra says: Because one fully receives and upholds the disciplinary teachings on deportment, one can thereby ensure the Jewel of the Saṃgha is never severed. The Mātṛkā says: The elder of a saṅghārāma should walk in front and sit in front, observe the deportment of all junior bhikṣus, and instruct them to be orderly; and he should ensure that food is distributed equally and chant the food verse; when laypersons come, they should be given food, preached the Dharma to, and so on. The text of the Daśādhyāya-vinaya is largely the same. The Mahāprajñāpāramitopadeśa says: Disciples of the Buddha-Dharma dwell together in harmony [for two things]: first, noble ones expounding the Dharma; second, noble ones maintaining noble silence. Based on this, when residing in the assembly, one should apply only these two matters, and must not engage in miscellaneous worldly talk, which resembles the loose chatter of household corrupters and jesters. Furthermore, the assembly values quiet restraint, not clamour and confusion; chanting scriptures and preaching the Dharma must be done knowing the proper times. The Tattvasiddhi-śāstra says: Even if they are words of Dharma, if spoken out of season, they are called frivolous speech. Second, the bodily deportment must follow the sacred teachings. The Sarvāstivāda says: Shaving the hair and cutting the nails were laid down by the Buddha. The Vinaya says: Shaving once every half month is the perpetual rule; do not neglect it. The Nirvāṇa-sūtra says: The marks of an evil bhikṣu are long and sharp sideburns, nails, and hair, which were rebuked by the Buddha. The kaṣāya worn must consistently accord with the Dharma. One must not use the five primary pure colours or other superior dyes; the orthodox transmissions of the various schools do not allow them to be worn. If there is damage, patch it wherever there are holes. The strips and borders must be neat, completely adhering to the Vinaya texts. It is detailed as in the section on robes. Any that are not [allowable] must not be worn within the monastery; when entering the assembly, wearing them inside out or wearing only lower garments, or wearing wooden pattens or various clogs, are not permitted by the Vinaya at all. This is detailed as in the “Rules for Begging Bowls and Implements”. The Dharmaguptaka Vinaya says: There are five rules for entering the assembly: knowing well how to sit and stand, and so on. The Daśādhyāya-vinaya says: The rule for descending from the couch is to slowly lower one foot, then lower the second foot, and rise deliberately and slowly; the rule for sitting down is the same. The rule for entering the hall is that outside the door one should bare the right shoulder, fold the hands before the chest, and gather an attitude of reverence; one should imagine the monks inside the hall all as Buddhas, pratyekabuddhas, and arhats. Why? Because the three vehicles share the same Dharma-food. Next, wishing to enter the hall, if one is to sit on the west side of the door, one should step past the western doorpost from outside the door, first raising the left foot, and enter with a settled mind; if going out the door, one should return via the western doorpost, first raising the right foot to exit. If one is to sit on the east side of the door, it is understood to be the reverse of the above. One must not cross paths inside the doorway. When about to sit, cover oneself with one's robes and do not expose unsightly parts of the body. This is detailed as in the Mahāsāṃghika-vinaya. The Dharmaguptaka Vinaya says: One must not wear laypersons' trousers, drawers, padded robes, pleated skirts, and the like. Nowadays there are those who wear gowns, furs, long-sleeved garments, and lined jackets, pointed boots, tall boots, and large boots, copper bowls and cups, hemp-lacquered earthenware bowls, glazed ceramic bowls, and vessels of lacquered wood and the like; all of these were banned by the Buddha's precepts and by principle should be burned and eliminated. The Samantapāsādikā: If one who is well-versed and knows the Vinaya sees what another bhikṣu uses is contrary to the Dharma, he must immediately break it, and he incurs no offense; the owner of the object must not demand compensation.