四分律刪繁補闕行事鈔 3.48

3.48

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.'