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# 四分律行事鈔資持記 3.10

四分律行事鈔資持記 3.10

- **Language:** Classical Chinese

### [3.10](https://indike.org/pramana/in.bauddha.taisho.1805.3.10)

四中，《多論》。初意可解。第二應云：一衣不能有慚愧，三衣能有等。餘三亦然。《疏》解云：由常一衣，染淨通著，慚愧不生；以隨三用各有法式，屏露行護，發生善心故。第三反明三衣則中入聚，疏云：由僧伽梨隨聚方服，生物信故。第四具三衣，則道行生善；疏云：若在道行，反披高揲（準下村外得反披，或揲肩上。）；敬護如塔，幽顯懷德故。第五明三衣威儀淨者，疏云：四儀受用，各有所在故。

> In the fourth, in the \*Sarvāstivāda Vinaya Vibhāṣā\*, the first meaning can be understood. The second should say: "With one robe one cannot possess shame and modesty, but with three robes one can," and so forth. The other three are likewise. The \*Commentary\* explains: "Because when one constantly has only one robe, it is worn for both impure and pure \[tasks\], shame and modesty do not arise; because each of the three uses has its own rules, screening and exposing are guarded in practice, causing good thoughts to arise." The third conversely explains that with the three robes it is fitting to enter villages; the \*Commentary\* says: "Because the saṃghāṭī is worn only upon approaching a village, generating faith in living beings." Fourth, possessing the three robes gives rise to good when walking on the road; the \*Commentary\* says: "If walking on the road, one drapes it in reverse and folds it high (according to what follows, outside a village one may drape it in reverse or fold it upon the shoulder); revering and protecting it like a stūpa, beings seen and unseen cherish virtue." Fifth, explaining that the demeanor of the three robes is pure, the \*Commentary\* says: "Because among the four postures, their use each has its proper place."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1805~en-mt.3.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1805.3.10](https://indike.org/pramana/in.bauddha.taisho.1805.3.10) · Pramāṇa
