四分律刪繁補闕行事鈔 3.34

3.34

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!