四分律刪繁補闕行事鈔 3.48

3.48

初中《薩婆多》云：百一物，各得畜一；百一之外，皆是長物。若似寶，入百一物數，不須說淨；餘者一切器與非器，一外皆應作淨（謂施俗人）。《僧祇》：我弟子著三衣足遮寒苦，若性不忍寒者，弊故衣隨意重著。《五分》云：三衣、儭身衣、被衣、雨浴衣、覆瘡衣、蚊厨、敷經行處衣、障壁蝨衣、單敷衣（覆僧臥具，可床四邊，而下垂四角各一尺，上安坐具）、護髀、護踝、護[跳-兆+專]、護頭衣、拭身巾、拭手巾、拭面巾、針線囊、鉢囊、革屣囊，如此諸衣，若似衣，皆應受持。下文聽畜針三口。《十誦》：諸如法所用衣，僧祇支、泥洹僧，是衣名作波利迦羅衣（晉言助身衣）。云何受？應言：「是（某色）波利迦羅衣，我受用故（應五眾邊而受，謂當法為言）。」《善見》：三衣、雨衣、尼師壇等，皆須受持，不合說淨。雖穿破不失受。應道其名字。手巾得畜二，雜衣隨多少，餘衣唯得受持一，不得多。《十誦》：七種衣不作淨施：三衣、坐具、雨衣、覆瘡衣六，七及百一供身具。《薩婆多》云：百一物中，三衣鉢必須受持；自外若受則可，不受無過。沙彌畜上下二衣，并畜泥洹僧、僧竭支、富羅；隨身所著，各得畜一。自外一切，盡是長財。除錢、穀米，一切長衣，十日內同大僧法，唯捨作吉羅悔為異。

Regarding the first [matter], the *Sarvāstivāda* states: 'Of the hundred and one items, one may keep one of each; anything beyond the hundred and one items is surplus property. If it resembles a precious object yet is included within the number of the hundred and one items, it does not require declaration of purification; as for everything else, whether it is a proper vessel or not a proper vessel, beyond the single [allotted item] all must undergo purification (meaning donation to a layperson).' The *Mahāsāṃghika-vinaya* states: 'For my disciples, wearing the three robes is sufficient to ward off cold and distress; if by nature one cannot bear the cold, one may wear worn-out old robes layered according to one's need.' The *Pañcavargika-vinaya* states: 'The three robes, the undergarment, the coverlet, the rainy season bathing robe, the boil-covering robe, the mosquito net, the cloth spread upon the walking-meditation path, the cloth for screening wall-lice, the spread cloth (to cover the saṃgha's bedding, fitting the four sides of the bed, hanging down one foot at each of the four corners, with the sitting mat placed upon it), thigh-guards, ankle-guards, shin-guards, head-guarding cloth, body-wiping towel, hand-wiping towel, face-wiping towel, needle-and-thread bag, alms-bowl bag, and sandal bag—such cloths, or things resembling cloth, should all be formally sustained.' Later the text allows keeping three needles. The *Daśādhyāya-vinaya* states: 'All robes used according to the Dharma—the saṃkakṣikā and the nivāsana—these robes are called parikkāra robes (in the Jin language, robes that assist the body). How does one formally sustain them? One should say: "This is a [such-and-such color] parikkāra robe; I formally accept it for use (it should be formally accepted before members of the fivefold assembly, speaking in accordance with the proper ritual)."' The *Samantapāsādikā* states: 'The three robes, rainy season robes, niṣīdanas, and so forth must all be formally sustained; it is not permissible [merely] to declare them purified. Even if pierced or torn, they do not lose their formal retention. One should speak their name. One may keep two hand towels, miscellaneous cloths according to one's need, but of other cloths one may formally sustain only one and not many.' The *Daśādhyāya-vinaya* states: 'Seven kinds of robes are not donated through purification: the three robes, the sitting mat, the rainy season robe, the boil-covering robe—making six—and seventh, the hundred and one requisites for bodily sustenance.' The *Sarvāstivāda* states: 'Among the hundred and one items, the three robes and bowl must be formally sustained; beyond these, if one formally sustains them, it is permissible, and if one does not, there is no fault. A śrāmaṇera may keep an upper and a lower robe, and may also keep a nivāsana, a saṃkakṣikā, and footwear; of whatever is worn on the person, he may keep one of each. Everything beyond these is entirely surplus property. Except for money and grain, for all surplus robes, within ten days the rules are the same as for fully ordained monks, differing only in that relinquishing them involves confessing a duṣkṛta.'