[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) › 3.40 # 四分律刪繁補闕行事鈔 3.40 四分律刪繁補闕行事鈔 3.40 - **Language:** Classical Chinese ### [3.40](https://indike.org/pramana/in.bauddha.taisho.1804.3.40) 第三受用擎舉。《十誦》：護三衣如自皮，鉢如眼目。著大衣者，不得摙木石土草、掃地、敷臥具坐具等。不得脚躡，敷坐臥上，儭身著。若入聚落，不得曳衣；去村遠，揲著肩上；近村有池汪，水洗手脚已，若無者，取草木拭塵土，然後著衣紐而入。若逢奔車逸馬，當在上風避。若有泥棘道迮者，不得揩突；門小側身，下者曲身。《治禪病經》：懺重罪者，脫僧伽梨，著安陀會，供僧苦役，乃至掃塔除糞；經八百日滿已，著僧伽梨，入塔觀像等。《十誦》：所行之處，與衣鉢俱，無所顧戀，猶如飛鳥；若不持三衣入聚落俗人處，犯罪。《僧祇》亦云：比丘三衣鉢須常隨身，違者出界結罪，除病；當敬三衣如塔想。《五分》：三衣謹護，如身薄皮，常須隨身，如鳥毛羽，飛走相隨。《四分》：行則知時，非時不行；所行之處，與衣鉢俱，猶如飛鳥，羽翮相隨。諸部並制隨身。今時但護離宿，不應教矣。《明了論》：受功德衣，著一披一，得入聚落，留一衣。《四分》衣法中，有五緣留僧伽梨：若有恐怖若疑怖，二若雨若疑當雨，三經營僧伽梨，四若浣染，五若深藏舉。入聚落必須著割截衣。《十誦》：若納衣施鉤闌，當割截入村聚。《僧祇》：得借著大衣入俗。《五百問》云：不能著大衣入聚落，但持著肩上行者，不犯。《僧祇》：若著脫三衣，必須取衣近身，然後脫著之。不得脫園中衣，著一內衣，求入聚落衣；應先求入聚落衣自近，脫園中衣舉已，然後著入聚落衣。從聚落出已，應取園中衣自近，抖擻入聚落衣著常處，後著園中衣（此謂僧伽棃也）。著內衣法，不得脫入聚落內衣已，方求覓園中內衣；脫園中內衣，著入聚落內衣亦爾。亦不得先著入聚落內衣，於下挽出園中內衣；先著園中內衣，不得挽聚落內衣出；應從一邊著一邊出之，不著者擗揲舉之。因風吹衣落，制入聚者必帶紐行；若無，用針綴；無針者，下至手捉。若衣無紐，隨入家家得越心悔；有而不著，越毘尼。披衣時當通肩披著，紐齊兩角；左手捉時，不得手中出角頭如羊耳。《五分》：亦得四揲大衣枕之。《中含》多處文云：枕大衣，臥七條中。《婆沙》中亦爾。《三千威儀經》：不著泥洹僧，不得著僧祇支；如是重重，乃至最上著僧伽梨（故知三衣上下重著）。《五分律》云：比丘反著衣入村，人見不喜，訶云：與不割截衣無異；世尊訶責，結罪。若出村入村，為草木鉤衣破裂，風雨塵土污坌入葉中，日暴壞色鳥污者，聽為護衣故，聚落外反著之。若衣下易壞，聽顛倒著衣，上下安鉤紐及帶；雨時不應倒著。《四分》反著衣同之。《舍利弗問經》：初聽偏袒者，謂執事恭敬故；後聽通肩披衣，示福田相故。律中至佛前上座前，方偏袒也。經中通肩披衣，五百世中入鐵甲地獄。《三千威儀》：若無塔寺、無比丘僧、有盜賊處、國君不樂道，到彼國不著三衣者得。若三衣在下，身在高處坐，不得。決正二部律論，著大衣者，入村見師僧上座別人，不得禮（由敬處尊，當自陳意）。《三千威儀》云：著三衣，不得向佛塔上座三師，亦莫背；不得口銜及兩手奮。《毘柰耶》云：不得垂三衣前角。注云：不排著肩上，而垂臂肘前（以垂臂上，名象鼻也）。《五百問》云：無中衣時，得著大衣上講禮拜。小衣不近身，淨潔者，無七條者，五條亦得入眾食禮拜等（準此，行路見塔，著下衣者不得作禮）。不著三衣，受食犯墮。借人三衣著，不得出界經宿，界內不限日數。《十誦》亦云：不著袈裟食者，得罪，不云三衣。《五分》：得新衣，令有德人暫著，得福。《僧祇》：得乞小片衣與俗人禳災。《雜含》：佛令取阿難欝多羅僧，與婆四吒女著。《賢愚經》：師子敬著袈裟人，故成佛。 > Third, wearing, using, carrying, and keeping. The Daśādhyāya-vinaya states: Guard the three robes as one’s own skin, and the alms bowl as one’s eyes. One wearing the great robe (saṃghāṭī) must not carry wood, stone, soil, or grass, sweep the ground, or spread bedding and sitting mats. One must not step on them with the feet, nor spread them over the bedding or seat, but wear them directly against the body. When entering a village, one must not let the robe drag; when far from the village, fold and carry it on the shoulder; near the village, if there is a pool of water, wash the hands and feet with water; if there is none, take grass or wood to wipe away dust and dirt, and only then fasten the robe with its ties and enter. If one encounters a speeding chariot or runaway horse, one should avoid them upwind. If there is mud, thorns, or a narrow path, one must not brush against them or force one's way through; if the gate is small, turn sideways; if it is low, bend the body. The Sutra on the Curing of Meditation Sickness states: Those repenting grave offenses take off the saṃghāṭī, wear the antarvāsaka, and perform hard labor for the saṃgha, even up to sweeping the stupa and removing excrement; when the eight hundred days are fulfilled, they wear the saṃghāṭī, enter the stupa, contemplate the images, and so forth. The Daśādhyāya-vinaya states: Wherever one goes, one goes together with robes and bowl, without yearning or attachment, just like a flying bird; if one enters a village or laypersons' quarters without carrying the three robes, one commits an offense. The Mahāsāṃghika-vinaya also states: A bhikṣu's three robes and bowl must always accompany his body; anyone violating this incurs an offense upon crossing the boundary, except when ill; one should revere the three robes with the thought of them being a stupa. The Pañcavargika-vinaya states: Carefully protect the three robes like the thin skin of the body; they must always accompany the body, like the feathers of a bird, accompanying it wherever it flies or runs. The Dharmaguptaka Vinaya states: In travelling, know the proper time; do not travel at improper times; wherever one goes, be together with robes and bowl, just like a flying bird whose wings and feathers accompany it. All the schools consistently require them to accompany the body. Nowadays people only guard against being separated overnight, which does not accord with the teachings. The Vinayavibhāṣā states: Having received the kaṭhina robe, wearing one and draping one, one may enter a village and leave one robe behind. In the Dharmaguptaka robe rules, there are five conditions under which one may leave behind the saṃghāṭī: first, if there is fear or suspicion of danger; second, if it rains or there is suspicion that it will rain; third, managing the saṃghāṭī; fourth, washing and dyeing; fifth, securely storing it away. Entering a village, one must wear a pieced (cut-and-sewn) robe. The Daśādhyāya-vinaya states: If a patched robe has an open lattice design, one must cut and sew it before entering a village. The Mahāsāṃghika-vinaya states: One may borrow and wear a great robe to enter lay places. The Five Hundred Questions says: If one cannot wear the great robe to enter a village, but simply carries it on the shoulder while walking, there is no offense. The Mahāsāṃghika-vinaya states: When putting on or taking off the three robes, one must bring the robe close to the body, and only then take it off or put it on. One must not take off the park robe, wear only an inner garment, and then search for the village robe; one should first bring the village robe close to oneself, take off the park robe and put it away, and only then put on the village robe. After coming out of the village, one should bring the park robe close to oneself, shake out the village robe and place it in its regular spot, and then put on the park robe (this refers to the saṃghāṭī). Regarding the method for putting on inner garments, one must not take off the village inner garment and only then search for the park inner garment; taking off the park inner garment to put on the village inner garment is likewise. Also, one must not first put on the village inner garment and pull out the park inner garment from underneath; nor, having first put on the park inner garment, pull the village inner garment out; one should put it on from one side while removing it from the other; if one is not wearing it, fold and store it away. Because the wind blew the robes off, the rule was established that anyone entering a village must wear ties while walking; if there are none, fasten it with a pin; if there is no pin, at least hold it with the hand. If a robe lacks ties, entering house after house incurs a repentance for transgression of mind; if it has them but one does not fasten them, it is a transgression of the Vinaya. When draping the robe, one should drape it over both shoulders, with the ties aligning the two corners; when holding it with the left hand, the corner tips must not protrude from the hand like sheep ears. The Pañcavargika-vinaya states: One may also fold the great robe four times as a pillow. In many passages of the Madhyama Āgama, it says: Pillow on the great robe, and lie down in the seven-strip robe. It is also thus in the Mahāvibhāṣā. The Sutra of Three Thousand İryāpathas states: If not wearing the nivāsana, one must not wear the saṃkakṣikā; thus layer upon layer, up to the uppermost wearing of the saṃghāṭī (hence we know the three robes are worn layered from bottom to top). The Pañcavargika-vinaya states: A bhikṣu wore his robe inside out when entering a village; people were displeased upon seeing him, rebuking him: 'It is no different from an uncut robe!' The Bhagavat rebuked him and established an offense. When going out of or entering a village, if the robe is torn by thorny vegetation, soiled with dust and dirt blown by wind and rain into the folds, discolored by blazing sun, or soiled by birds, one is permitted, for the sake of protecting the robe, to wear it inside out outside the village. If the lower part of the robe easily wears out, one is permitted to wear the robe upside down, attaching loops, ties, and straps at both top and bottom; when it rains, one should not wear it upside down. The Dharmaguptaka Vinaya agrees regarding wearing the robe inside out. The Sutra of Śāriputra’s Questions states: At first, baring the right shoulder was permitted for the sake of reverent service in handling affairs; later, draping the robe over both shoulders was permitted to display the appearance of a field of merit. In the Vinaya, only when going before the Buddha or an elder does one bare the right shoulder. In the sutra, draping the robe over both shoulders \[irreverently\] leads to falling into the Iron Armor Hell for five hundred lifetimes. The Three Thousand İryāpathas states: If there is no stupa or monastery, no bhikṣu saṃgha, in a place with thieves, or where the ruler of the country does not delight in the Dharma, going to that country without wearing the three robes is permitted. If the three robes are underneath while one’s body sits in a high place, it is not permitted. Determining correctly between the two divisions of Vinaya treatises: one wearing the great robe, upon entering a village and seeing teachers, fellow monks, elders, or other individuals, must not bow (because the place of reverence is honorable, one should verbally express one's intention). The Three Thousand İryāpathas states: Wearing the three robes, one must not face a Buddha stupa, elders, or the three teachers, nor turn one's back on them; one must not hold it in the mouth or shake it with both hands. The Vinaya states: One must not let the front corner of the three robes dangle. A commentary says: Not draping it over the shoulder, but letting it dangle in front of the arm and elbow (dangling over the arm is called 'elephant trunk'). The Five Hundred Questions says: When lacking a middle robe (uttarāsaṅga), one may wear the great robe to ascend the platform and make prostrations. When a lower robe is not touching the body and is clean, if one lacks a seven-strip robe, a five-strip robe may also be worn to enter the assembly for meals, prostrations, and so forth (based on this, seeing a stupa while on the road, one wearing only an undergarment must not make prostrations). Receiving food without wearing the three robes incurs a pāyattika. If one borrows another's three robes to wear, one must not cross the boundary and stay overnight; within the boundary, the number of days is not limited. The Daśādhyāya-vinaya also says: Eating without wearing the kaṣāya incurs an offense; it does not say 'the three robes'. The Pañcavargika-vinaya states: Having obtained a new robe, having a virtuous person wear it temporarily brings merit. The Mahāsāṃghika-vinaya states: One may beg for a small piece of cloth and give it to a layperson to avert disasters. The Saṃyukta Āgama states: The Buddha told them to take Ānanda's uttarāsaṅga and give it to the woman Vāsiṣṭhī to wear. The Sutra of the Wise and the Foolish states: Because a lion revered a person wearing a kaṣāya, he attained Buddhahood. > — English (machine translation) (machine translation) - [Previous: 3.39](https://indike.org/pramana/in.bauddha.taisho.1804.3.39) - [Next: 3.41](https://indike.org/pramana/in.bauddha.taisho.1804.3.41) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1804.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.3.40) — English, machine translation ## Linked texts (2) - [緇門警訓](https://indike.org/pramana/in.bauddha.taisho.2023.3.49) — Classical Chinese - [佛制比丘六物圖](https://indike.org/pramana/in.bauddha.taisho.1900.1.49) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.3.40](https://indike.org/pramana/in.bauddha.taisho.1804.3.40) · Pramāṇa