四分律刪繁補闕行事鈔 3.34

3.34

今先受法。應前安陀會為始。此衣正有三品，謂割截、襵葉、揲葉也。加法云：「大德一心念！我比丘某甲，此衣安陀會，五條衣受，一長一短，割截衣持。」亦云：「屈襵衣持。」（若揲葉令外，相同割截；刺一邊開一邊者，云）：「揲葉衣持。」餘同《十誦》（若兩邊俱縫者，但同縵衣）。若論從者（即用大衣十八品，七條二品等）：「大德一心念！我比丘某甲，此安多會，二十五條衣受，四長一短，割截衣持（揲葉準同。乃至七條，其文準用，改之）。」若縵衣者（上明從者，據安多會為言。若欝多羅僧、僧伽梨，並準此改革。縵衣改名為別。今據大衣）。《十誦》云：「大德一心念！我比丘某甲，是縵僧伽梨，受持（餘二衣準改）。」若中衣云：「大德一心念！我比丘某甲，此衣欝多羅僧，七條衣受，兩長一短，割截衣持（揲葉準改。若從衣中，準前改法）。」若上衣者云：「此僧伽梨，若干條受，若干長若干短，割截衣持（揲葉準用。以通九品條堤不同，隨衣改之，故不定指。不同中下二衣，少相易明）。」上明三衣受竟。律制並須三說。彼律受戒前教言：「我某甲，此衣僧伽梨，若干條受，若割截、若未割截，是衣持。」三說。乃至安陀會亦爾（此未割者，是縵衣也。若全未割截，豈得將來入受戒）。《薩婆多》云：五大色者，不成受，則孝僧白布袈裟等非法。如是例之，多有黑青赤黃四色，無多白者，正言如上不成。今以凡情苦受，此則一生無衣覆身，一死自負聖責；何慮無惡道分，悲哉！

Now first is the determining procedure. One should begin with the antarvāsa. This robe properly has three grades: cut, pleated, and patched folds. The formula for the determination says: 'Venerable One, mindfully pay heed! I, bhikṣu so-and-so, receive this robe as an antarvāsa, a five-stripe robe, with one long and one short [panel], holding it as a cut robe.' Or say: 'holding it as a pleated robe.' (If the patched folds are on the outside, appearing the same as cut sections, stitched on one side and open on the other, say): 'holding it as a patched-fold robe.' The rest is the same as the Daśādhyāya-vinaya (if both sides are sewn down, it is merely the same as an undivided robe). If speaking of the secondary ones (namely using the eighteen grades of the great robe, the two grades of the seven-stripe robe, etc.): 'Venerable One, mindfully pay heed! I, bhikṣu so-and-so, receive this antarvāsa as a twenty-five-stripe robe, with four long and one short [panels], holding it as a cut robe' (patched folds are treated analogously; up through the seven-stripe robe, its text is applied analogously with modifications). If it is an undivided robe (the above explanation of secondary robes was stated based on the antarvāsa; for the uttarāsaṅga and saṃghāṭī, all are modified analogously; for an undivided robe, the name is changed accordingly; here we proceed based on the great robe). The Daśādhyāya-vinaya states: 'Venerable One, mindfully pay heed! I, bhikṣu so-and-so, receive and hold this undivided saṃghāṭī' (the other two robes are modified analogously). For the middle robe, say: 'Venerable One, mindfully pay heed! I, bhikṣu so-and-so, receive this robe as an uttarāsaṅga, a seven-stripe robe, with two long and one short [panels], holding it as a cut robe' (patched folds are modified analogously; for secondary robes, modify according to the preceding method). For the upper robe, say: 'I receive this saṃghāṭī of so-many stripes, with so-many long and so-many short [panels], holding it as a cut robe' (patched folds are applied analogously; because it covers nine grades and the stripes and panels differ, it is modified according to the robe, and hence not fixed; unlike the middle and lower robes, whose fewer characteristics are easily understood). The above explains the completion of determining the three robes. The Vinaya rules require all to be spoken three times. That Vinaya instructs before ordination: 'I, so-and-so, receive this robe as a saṃghāṭī of so-many stripes, whether cut or uncut, holding this robe.' Spoken three times. And so forth down to the antarvāsa (this 'uncut' refers to an undivided robe; if it were entirely uncut, how could it be brought in for ordination?). The Sarvāstivāda states: 'Robes of the five primary colors do not constitute a valid determination; thus the white cloth kāṣāyas of mourning monks and the like are contrary to the Dharma.' Following this analogy, where there are predominantly the four colors of black, blue, red, and yellow, without an excess of white, it is precisely as stated above that they do not constitute [valid robes]. Nowadays, people determine them based on ordinary worldly sentiments; this results in having no robe covering the body for an entire lifetime, and upon death bearing blame from the sages oneself. How could one not fear having a share in the evil destinies? How lamentable!