四分比丘戒本疏 2.113

2.113

第七大段百眾學法。文三如前，七明所依教、二列罪名相、三結已審持。第二列罪中，「涅槃僧」者，正梵音云濕婆珊𤥶，此云裙也。「當齊整著」者，准律不齊有其五種：一者太高者至膝；二者太下，繫帶在齊下；三象鼻，謂垂前一角；四多羅樹葉，謂垂前二角；五細襵，謂遶腰襵皺。良由西國裙無腰帶，直將橫㲲遶身，前牽使上至齊，左右擪略以條急繫，即是其儀，是故不令垂角細襵。今此方土旋帶安腰襵已先定，但護高下餘則勿論。《薩婆多論》第九云「踝上一搩手，上下過者名高下著。比丘及沙彌遠行時，應踝上二搩手上至膝，尼下三眾一切時踝上一搩手。」《五分》第十云「高者半脛已上，下者從踝已下。」《毘尼母論》踝上三指。古來行事意依《母論》，順此方宜也。今詳西土節氣暄和人多儉約，所以衣服不尚褒長。此土俗儀人多華飾，處居寒雪禮貴衣冠，若順彼方返招譏醜，故須裁處取其折裡，隨時量度，不可全同彼也。若犯此篇，准律兩義：第一義者，若心故作即犯二罪，一高下犯吉、二以故作故犯非威儀吉。第二義者，若不故作，單犯吉羅。欲懺之時，先請懺主，次正懺罪，准上長衣戒中明之。故《母論》第八云「故作下者，一人前懺。」（下謂罪中極下也）。《十誦》第十九云「佛在王舍作念云：我當觀過去諸佛云何著泥洹僧。空中淨居天白佛云：過去至周齊著（觀未來亦爾）。」《多論》云「此篇輕故，弟子不生重心，故觀去來反淨居天。」今詳此篇勸應當學，良由此也。

The seventh major section comprises the hundred śaikṣa rules. The text has three [parts] as before: first, clarifying the teachings upon which it relies; second, listing the names and characteristics of the offences; third, concluding with the examination and upholding. In the second [part], listing the offences, as for "[niepan seng]" (antarvāsaka), the correct Sanskrit pronunciation is śivāsana, which here means "undergarment skirt". As for "should wear it neatly and evenly", according to the Vinaya, there are five kinds of unevenness: first, too high, reaching the knees; second, too low, tying the waistband below the navel; third, "elephant's trunk", meaning dangling down one corner in front; fourth, "palm leaf", meaning dangling down two corners in front; fifth, "fine pleating", meaning pleating and crumpling around the waist. This is truly because in the Western Countries the undergarment skirt has no waistband; they simply take horizontal cotton cloth to wrap around the body, pull it up in front so it reaches the navel, tuck it in lightly on the left and right, and tie it tight with a cord, which is their proper decorum. Therefore they do not allow dangling corners or fine pleating. Now in this land, a wrap-around cord is fixed to the waist and the pleats are already set in advance; one needs only to guard against it being too high or too low, and nothing else need be discussed. The Sarvāstivāda-śāstra, fascicle nine, states: "One span above the ankle; exceeding this either higher or lower is called wearing it too high or too low. When bhikṣus and śrāmaṇeras travel far, it should be two spans above the ankle, reaching up to the knees; for the lower three assemblies of bhikṣuṇīs, at all times it is one span above the ankle." The Mahīśāsaka-vinaya, fascicle ten, states: "Too high is from the middle of the shin and above; too low is from the ankle and below." The Vinayamātṛkā-śāstra says three fingerbreadths above the ankle. Past practice followed the meaning of the Vinayamātṛkā-śāstra, according with what is fitting for this land. Now, examining the Western regions, the seasons and climate are warm and mild and the people are mostly frugal, which is why their garments do not favour being loose and long. In the worldly customs of this land, people mostly favour ornate dress; dwelling amid cold and snow, decorum values robes and caps. If one were to follow that land, it would conversely invite ridicule and revulsion. Therefore one must tailor and adjust, taking the middle way, measuring according to the circumstances, and not completely conforming to that [land]. If one violates this category, according to the Vinaya there are two senses: in the first sense, if done deliberately in mind, one commits two offences: first, an offence of duṣkṛta for being too high or too low; second, because of doing it deliberately, an offence of duṣkṛta for non-decorous conduct. In the second sense, if not done deliberately, one commits only a single duṣkṛta. When wishing to confess it, first invite a confessant master, and next formally confess the offence, as explained above under the rule on extra robes. Therefore the Vinayamātṛkā-śāstra, fascicle eight, says: "For what is done deliberately at the lowest level, confess before one person." ("Lowest" refers to the very lowest among offences). The Sarvāstivāda-vinaya, fascicle nineteen, says: "The Buddha was in Rājagṛha and had the thought: 'I should observe how the past Buddhas wore the undergarment skirt.' A Śuddhāvāsa deity in the sky addressed the Buddha: 'In the past they wore it so as to be evenly aligned all around (observing the future was also like this).'" The Sarvāstivāda-śāstra says: "Because this category is light, disciples do not give rise to a serious attitude, so he observed the past and future, and the Śuddhāvāsa deities responded." Now, examining this category, exhorting that one ought to train [in it] is truly due to this.