四分律刪繁補闕行事鈔 2.150

2.150

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.