四分律刪繁補闕行事鈔 2.150

2.150

乞蠶綿作袈裟戒十一。《多論》四意：一為止誹謗故，二長信敬故，三為行道得安樂故，四不害眾生命故。《四分》：因比丘至養蠶家，乞未成綿已成綿作臥具，便待看暴繭作聲，因訶制之。若純作、若雜以毳劫具、若麻及餘縷雜作成者。若斤斧細剉斬、和泥塗壁及埵。《多論》中：憍奢耶者，此是綿名，如秦地養蠶法。若乞繭、乞綿、乞縷織布，成衣者墮。言臥具者，是三衣也（即三衣總名臥具，猶如此方被之相，故取通號）。外國作衣，凡有二種：一細擘布貯，如作氈法；二綿作縷織成衣也。亦得作三衣受持。以乞得故，作成捨墮。《善見》云：乃至雜一毛便犯。憍奢耶者，絲中微者，蠶口初出名忽。《僧祇》云：紐揲經緯穿雜者，一切捨墮，受用得越。《央掘經》：繒綿皮物，若展轉來，離殺者手，施持戒人；不應受者，是比丘法；若受者非悲，不破戒。《涅槃》中，皮革履屣、憍奢耶衣，如是衣服，悉皆不畜，是正經律。今有一方禪眾，皆著艾布者，豈不順教。《五分》云：蠶家施綿，受已施僧，不得自入。以此諸部相對，故知所制意重。野蠶尚犯，何況家蠶；雜忽尚犯，何況純作。多有人乞覓而作三衣，此合斬捨，不合受持，著著得罪，如律明示。如諸律所明，不得往屠家乞肉血，及作蘇乳家乞乳，並犯故。《多論》：若無蠶家，乞繭自作綿，無罪。為出賣故，有蟲者吉羅。若乞成綿貯衣，不犯。若蟲壞者，作敷具，無犯。作不應量衣，一切敷具，吉羅。律中自作教他，作成者犯墮，不成吉羅。若為他作，一切吉羅。不犯者，若得已成者，斧斬和泥塗埵，餘如《戒本疏》。

Precept 11: Begging silk floss to make a kaṣāya. The Sarvāstivāda-vinaya-vibhāṣā gives four reasons: first, to stop slander; second, to increase faith and reverence; third, to practice the Path and attain peace and happiness; fourth, not to harm the lives of sentient beings. The Dharmaguptaka Vinaya: Because a bhikṣu went to a silkworm-raising family and begged uncompleted floss and completed floss to make bedding, and waited to watch the parched cocoons make sounds, [the Buddha] rebuked and instituted the rule. Whether made purely [of silk], or mixed with fine down, hemp, or other yarns to complete it; or finely chopped with axes and mixed with mud to plaster walls and seats. In the Sarvāstivāda-vinaya-vibhāṣā: Kauśeya is the name of floss, like the method of raising silkworms in the land of Qin. If one begs cocoons, begs floss, or begs thread to weave cloth to make robes, it is a pāyattika. What is called "bedding" refers to the three robes (that is, the three robes are collectively called "bedding", just like the nature of the quilt in this region, hence adopting the general name). In foreign countries there are generally two ways to make robes: first, by finely splitting and spreading cloth to pad it, like the method of making felt; second, using floss to spin thread and weave it into robes. These may also be made into the three robes and upheld. Because they are obtained by begging, completing them incurs a niḥsargika-pāyattika. The Samantapāsādikā says: even mixing in a single strand constitutes an offense. Kauśeya refers to the finest of silks, what first comes out of the silkworm's mouth called hu. The Mahāsāṃghika-vinaya says: If warp and woof are interwoven with fasteners and patches, all incur niḥsargika-pāyattika, and using them incurs a duṣkṛta. The Aṅgulimālīya Sūtra states: Silk floss and leather goods, if passed along and separated from the killer's hands, are given to precept-keepers; not receiving them is the bhikṣu's norm; if one receives them, it lacks compassion, but does not break the precepts. In the Mahāparinirvāṇa Sūtra, leather shoes, kauśeya robes—such garments are not to be kept at all; this is the correct sūtra and vinaya. Now there is a region where meditation assemblies all wear mugwort cloth; how does this not accord with the teachings? The Pañcavargika-vinaya says: If a silkworm family offers floss, having accepted it, one should give it to the saṃgha and not take it for oneself. By comparing these various traditions, we know the intention of this prohibition is grave. Wild silkworms are already an offense, how much more so domestic silkworms; mixed hu is already an offense, how much more so pure production. Many people beg and seek it to make the three robes; these should be cut and relinquished, and must not be upheld, wearing them brings offense upon offense, as clearly shown in the Vinaya. As explained in the Vinayas, one must not go to a butcher to beg meat and blood, or to a butter-and-milk producer to beg milk, for both are offenses. The Sarvāstivāda-vinaya-vibhāṣā states: If there are no silkworm families, begging cocoons to make floss oneself incurs no offense. If for selling, and there are insects, it is a duṣkṛta. Begging finished floss to pad robes incurs no offense. If damaged by insects, making it into a spread incurs no offense. Making robes not of proper measure or any spread incurs a duṣkṛta. In the Vinaya, making it oneself or instructing another, completing it incurs a pāyattika; if not completed, a duṣkṛta. If making it for another, it is all a duṣkṛta. For non-offenses: if obtaining what is already completed, chopped with axes and mixed with mud to plaster seats; the rest is as in the Prātimokṣa Commentary.