四分律行事鈔資持記 3.120

3.120

次科，初明受持。雖穿不失者，三衣有失不失；雨衣已下，一向不失。道名字者，法中別牒也。手下，次簡多少。手巾二者，擬更換故。雜衣似針線囊幞之類。餘衣即雨衣坐具等。《十誦》。七衣，三衣為三，上六不係百一，故以六字結之。《婆論》中。衣鉢制受，違則有過。（坐具亦爾，論中不言。）百一聽受，亦須加法，故云則可；若但憶識，不加亦許，故云無過。（古云不受成上根者，非。）沙彌中，初示制衣。并下，即百一。自下，即餘長。除錢穀者，施俗眾故。

In the next section, first [the author] explains taking and maintaining [robes]. 'Though worn through, they are not forfeited' means that while the three robes have conditions under which they are forfeited or not forfeited, from the rainy-season robe on down they are unreservedly not forfeited. 'Mentioning its name' refers to stating each name separately within the ritual procedure. 'Hands' down next sorts out the quantities. Two hand-cloths are [allowed] to allow for alternations. 'Miscellaneous garments' are things like pouches for needles and thread. 'The remaining garments' are rainy-season robes, sitting mats, and the like. In the *Daśādhyāya-vinaya*, the 'seven garments' take the three robes as three; the above six do not belong to the one hundred and one items, and therefore they are concluded with the words 'six garments'. In the *Sarvāstivāda Vinaya Vibhāṣā*, robe and bowl must be taken by formal determination; violating this entails an offense (the sitting mat is likewise, though not mentioned in the treatise). The hundred and one items are permitted to be taken, yet they also require a formal verbal formula, which is why it says 'then it is permissible'; if one merely keeps them in mind without adding the verbal formula, it is also permitted, which is why it says 'there is no offense' (the ancient view that not taking them makes one of superior faculties is mistaken). In [the passage on] the novice, first [the text] indicates the regulated robes; 'together with...' refers to the hundred and one items; 'further...' refers to the remaining extra robes. 'Excluding money and grain' is because these are donated to the lay assembly.