四分律行事鈔資持記 3.124

3.124

《十誦》。作時，即作務時。《三十》中。三繞即約帶，準被當上有帶字。餘法後明，露著泥洹僧，上無僧祇支，不得著袈裟，不得上塔至佛像講堂三師上座僧前等。《五百問》。得繫脚者，謂繫裙裾，以閉風故。《四分》。反襵著，謂不用帶繞，反襵抄之。二三四條，以小無力，重加助之。條之謂不使亂。玦如環少缺，即同鉤類；由恐數繫易損，故以玦㺲束勒之。吳即南方，蜀即川界。今時作裙，上施腰帶，即同此土俗女方裙，雖乖本制；而便於著用，少有不齊之過。十、五二律。

In the *Daśādhyāya-vinaya*, 'at the time of working' means when engaging in manual duties. In [the section on the] thirty [naiḥsargika-pāyattika precepts], 'three wraps' refers to the belt; by analogy with the robe, there should be the word 'belt' above. The remaining rules will be explained later. If one wears the *nivāsana* bare, without a *saṃkakṣikā* above, one may not wear a kāṣāya, may not ascend a stūpa, nor go before Buddha images, lecture halls, the three preceptors, senior monks, or the saṃgha. In the *Five Hundred Questions*, 'permitted to tie at the feet' refers to tying the lower hem of the skirt to block the wind. In the *Dharmaguptaka-vinaya*, 'worn folded over' means not using a belt to wrap it, but folding it over and tucking it in. Two, three, or four pleats are added to reinforce it because a small one lacks strength. 'Pleating it' means keeping it from becoming disarranged. A *jue* is like a ring with an opening, which is the same type of thing as a hook; fearing that tying it frequently would easily wear it out, it is secured with an open-ring loop. 'Wu' means the southern region; 'Shu' means the Sichuan area. Nowadays, in making skirts, a waistband is attached to the top, which is the same as the square skirt worn by laywomen in this land; although this deviates from the original prescription, it is convenient to wear, and rarely has the fault of being uneven. [Thus say] the two Vinayas, the *Daśādhyāya* and the *Mahīśāsaka*.