[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 1.545 # 四分律刪繁補闕行事鈔 1.545 四分律刪繁補闕行事鈔 1.545 - **Language:** Classical Chinese ### [1.545](https://indike.org/pramana/in.bauddha.taisho.1804.1.545) 三簡人差別者。先明受人，後明持人。《四分》云：不在僧前受（謂與欲人）。若有難，若無僧伽梨；若僧如法受衣，而彼在界外住，並不成。《善見》：前安居人得受；若後安居、破安居、異界僧等，不得受利。若此處僧少，不滿五人，得預請界外僧，足數成受；其異界僧，不得受利。若住處有四比丘，一沙彌，安居欲竟，為沙彌受大戒，得足數，成受。新受戒者，亦得五利。一比丘，四沙彌，又爾（以沙彌夏坐有功也）。若住處雖有五人，不解受衣，得請異界知法僧來作羯磨受衣；異界人自不得受。《十誦》云：諸異界僧，欲受衣，不可得者，各解本界，同結，受已，然後別結。捨者成捨，不捨者依利。犯僧殘人、別住人、學悔沙彌、擯人等，不成受。二明持衣人。《十誦》云：守衣人具不愛等五德，謂知得受不得受，了了分明。《善見》云：若多人送功德衣，應受一衣，餘同輕物，應分；重物屬四方僧。若施主言，持三衣作盡與，持衣人隨施主意。若羯磨迦絺那衣與衣壞者，若衣壞者多，與衣壞中老者；若老者多，與老中夏多者；不得與慳貪人。《明了論疏》云：於初結安居時，欲受迦絺那衣，悉須白僧：我欲受衣。僧觀此人，不多緣事不？不好失衣不？此人從來不貪聚財物，有慈悲心好行惠施者，僧即許可；若不爾者，不須許之。 > Third, distinguishing among persons. > First, explaining the recipient, and second, the keeper. > The Dharmaguptaka Vinaya states: It is not received without being in the presence of the saṃgha (referring to one who has sent chanda). If there are perils, or if one lacks the saṅghāṭī, or if the saṃgha receives the robe in accordance with the Dharma while that person resides outside the boundary, all are invalid. The Samantapāsādikā states: Those in the early varṣā may receive it; those in the late varṣā, those who broke varṣā, or monks from a different boundary cannot receive the privileges. If the monks in this location are few, fewer than five persons, one may invite monks from outside the boundary in advance to make up the number for a valid receipt; those monks from a different boundary do not receive the privileges. If a residence has four bhikṣus and one śrāmaṇera, and the varṣā is about to end, conferring the full ordination upon the śrāmaṇera allows him to make up the number for a valid receipt. The newly ordained one also obtains the five privileges. One bhikṣu and four śrāmaṇeras are treated likewise (because the śrāmaṇeras have the merit of sitting during the varṣā). If a residence has five persons who do not understand how to receive the robe, they may invite monks from a different boundary who know the Dharma to perform the karman for receiving the robe; the outsiders themselves cannot receive it. The Daśādhyāya-vinaya states: When monks of different boundaries wish to receive the robe but cannot do so, each dissolves their own original boundary, establishes a common boundary, receives it, and afterwards demarcates separately. For those who relinquish, the relinquishment is valid; those who do not relinquish rely on the privileges. Persons who have committed a saṃghāvaśeṣa, persons undergoing parivāsa, śrāmaṇeras undergoing repentance, and expelled persons cannot validly receive it. > Second, explaining the keeper of the robe. > The Daśādhyāya-vinaya states: The keeper of the robe is endowed with the five virtues of not having bias, knowing what can and cannot be received, with clear discernment. The Samantapāsādikā states: If many people bring merit robes, one robe should be received; the rest are treated like light property and should be distributed; heavy property belongs to the cāturdiśa-saṃgha. If the donor says that three robes should be completely given to the robe keeper, one follows the donor's intention. When granting the kaṭhina robe by karman to one whose robes are worn out, if there are many with worn-out robes, give it to the eldest among those with worn-out robes; if there are many elderly, give it to the one with the most varṣā seniority among the elderly; it must not be given to a stingy person. The Commentary on the Vinayavibhāṣā states: At the initial demarcation of varṣā, whoever wishes to receive the kaṭhina robe must announce to the saṃgha: 'I wish to receive the robe.' The saṃgha observes whether this person has few entanglements, does not easily lose robes, has never been greedy in amassing wealth, and possesses compassion and a fondness for practicing generosity; then the saṃgha grants permission. If he is not like this, permission should not be granted. > — English (machine translation) (machine translation) - [Previous: 1.544](https://indike.org/pramana/in.bauddha.taisho.1804.1.544) - [Next: 1.546](https://indike.org/pramana/in.bauddha.taisho.1804.1.546) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.1.545) — English, machine translation ## Linked texts (1) - [善見律毘婆沙](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.samantapasadika*zh-senggabatuoluo.18.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.1.545](https://indike.org/pramana/in.bauddha.taisho.1804.1.545) · Pramāṇa