[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分比丘戒本疏](https://indike.org/pramana/in.bauddha.taisho.1807) › 2.9 # 四分比丘戒本疏 2.9 四分比丘戒本疏 2.9 - **Language:** Classical Chinese ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1807.2.9) 問：一月五月亦作長衣，何獨三衣？答：從勝得名也。南山律師云：「自下三戒皆云衣竟者，此戒衣竟。三衣財體足竟，外是長也（今詳畜意，擬作三衣可待足竟。畜意不擬為作三衣，何須待足）。次云衣竟者，三衣加受持竟，有離宿過也。後云衣竟者，三衣財同體足竟，若不作衣不說淨等，犯也。」今詳前約一月五月義通三戒，以其同得五種利故。五利之義，如後所辨。若如南山所釋，三戒各局，任兩存之也。「迦絺那衣已出」者，謂前安居竟至七月十六日。若有施主三衣之中隨施一衣，即日受取，即日白二差取一人，復作白二付此人衣。其被付人，將此一衣遍歷僧前胡跪授僧。僧欲受者，手捉此衣，說詞句受，乃至下坐須次第受訖。其被付人，從此已後乃至臘月十五日，常在界內宿守此一衣。此所守衣梵名迦絺那衣，此云堅實衣也。此衣以是堅實財成，又令施主受堅實報，復令眾僧生得五利堅實功德：一、長衣不說淨不犯長罪；二、於三衣中隨留一衣不犯離宿；三、得展轉食；四、得別眾食；五、食前食後入聚落不須囑授。又守衣人不受五利，堅實守護不出界宿，潤益餘人，故名堅實衣，亦名功德衣也。其受利人於五月內，隨於何時有八種緣，隨遇一緣即失五利，失即是出，故云迦絺那衣已出，謂出之後須說淨故也。第三句「畜長衣經十日不淨施得畜」者，限內聽畜。賒即情慢、促則疲勞，故十日內須說淨了。但是衣財，不問新故、內衣外衣，但滿尺六八寸即須說淨。作此淨法者，示知足心，不作己想也。第四句「若過十日尼薩耆波逸提」者，制犯也。准律文中十日之內日日得衣，至十一日一切皆犯。其下九日雖未過限，以初一日過聽畜限，故染九日盡皆犯捨。廣說如律。既犯此罪，理應懺悔。懺悔法者，略作三門分別：一明罪累多少有無、二辨懺罪次第階品、第三正辨捨懺還法。第一且辨多少者，容具十罪：一、長衣離衣等，財體現在，可捨墮。二、長衣等已用壞盡，直懺悔罪。三、覆藏提罪犯吉。四、即此提吉隨夜展轉覆藏犯吉。五、着用犯吉。六、即此覆吉。七、即此隨覆吉。八、僧說戒時二處三問犯默妄吉。九，即此覆吉。十，即此隨覆吉（此十罪中，或具一二等，隨事懺之）。第二明懺罪次第階品者，應先捨財，次懺諸罪。故《明了論》云「先捨物，後方顯說滅罪（已上論文）。」當今行事並皆然也。懺罪次第應分三位：一先懺覆藏、隨覆藏吉，此准人犍度文也。二根本提罪，着用默妄罪性既殊，理無一藥能頓除遣，故復須分提吉之別。故先懺悔著默二吉，次方懺提，以成三位：第一位懺提下及著默下各覆隨覆六品吉羅；第二懺著默二品吉羅；第三方懺提罪。今時行事皆如此也。尋諸律論，懺吉有二：一者責心、二者對首。今此諸吉事相既重，並宜對首懺也。第三正辨捨懺還法者，開為二門：一者立誓運心、二者正辨捨懺還法。先運心者，如《明了論》云「凡言提舍那者，先了別罪因及緣起體相過失等已，於可親信人邊，如理顯示、如理求受對治護。」《述》曰「提舍那者，翻為顯示，亦名說罪，即懺悔是也。言罪因者，或因貪等種種煩惱。言緣起者，或由非時食、或飲酒等故成於罪。言體相者，此是僧殘、此是提等。言過失者，凡犯罪者有五過失：一能障涅槃、二障涅槃道、三生他不信、四增自惡業、五感惡道報。所言等者，等取了知作罪時處等。言可親信人者，彼人好心，若向說罪不轉向人道說我過，故言可親。又委彼人戒行清淨，故言可信。」今侵末代皎淨難得，是故古來行事之家，取不同犯以為懺境。今三藏云：「西方行事對不同犯，要取不同篇犯也。求受對治護者，先失對治護心，今則永斷相續，還是受取也。」第二、正辨捨懺等者，有四門：一捨財、二懺罪、三還財、四不還結罪。先辨犯長衣義，餘則准此可知。第一且明捨財，准律文中必須盡集，不許別眾捨財與彼。所對之境通於僧位，或二三人及與一人並得無妨。若捨與僧，必須局在作法界中。若與二三乃至一人，通於自然作法界內。今且就易捨與一人，餘如別處當廣分別。唯乞鉢戒，局須對僧，至下當知。今時行事多在戒場或在自然界，自然界三，如上已辨。行對之境若是大者，應具威儀，偏露右肩、脫革屣禮足、胡跪手捉衣（若是小者除其禮足），口云：「大德一心念！我某甲比丘，故畜一段長衣（二三段等准此稱之。若物全多不可分別，得言眾多；若但可知，即須稱數。若是匹段，須言長財），過十日（下九日染犯者不須此言）不淨施，犯一捨墮（或二三等）。今持此衣（或財）捨與大德（一說）。」第二次懺懺罪者，提吉不同分為三位，如前已辨。第一位、先辨覆及隨覆六品吉羅，於中復二，謂先應請所對懺主（取不同犯者，如前已辨），具威儀如前，口云：「大德一心念！我某甲比丘，今請大德為突吉羅懺悔主，願大德為我作突吉羅懺悔主，慈愍故（一說）。」答云：「可爾。」次懺罪具儀，口云：「大德一心念！我比丘某甲，故畜一段長衣，過十日不淨施，犯一尼薩耆波逸提罪。又因著用，犯捨墮衣，犯突吉羅罪，不憶數（或憶數，隨一二等數稱之）。又經僧說戒二處三問，犯默妄突吉羅罪，不憶數（或隨數稱）。犯此三位根本罪已，各不發露，逕夜覆藏犯突吉羅罪，不憶數（或隨數稱）。展轉逕夜復犯隨覆藏突吉羅罪，不憶數（或隨數稱）。此中六品覆藏隨覆藏突吉羅罪，今向大德發露懺悔，不敢覆藏。願大德憶我（一說）。」應語云：「自責心，生厭離。」（犯者答言）「可爾」（《祇律》云頂戴持，亦好）。第二位、懺兩品著默吉羅（更不須請懺主，前已請訖故）。具儀云：「大德一心念！我比丘某甲，故畜一段長衣，過十日不淨施，犯一尼薩耆波逸提罪。犯此罪已，著用犯捨墮衣（或財），犯突吉羅罪，不憶數（或隨數稱）。又經僧說戒二處三門，犯默妄突吉羅罪，不憶數（或隨數稱）。今向大德發露懺悔（廣說同前）。」第三位、正懺根本波逸提罪。於中亦須先請懺主（取不同犯），具儀云：「大德一心念！我比丘某甲，今請大德為尼薩耆波逸提懺悔主，願大德為我作尼薩耆波逸提懺悔主，慈愍故（三說）。」答云：「可爾。」次正懺罪。南山律師云：「應略說法。」告云：「佛言：我為諸弟子結戒，寧死不犯。如《智度論》第十五云『破戒之人妄食信施，所執鉢盂即洋銅器、所著衣者熱鐵鍱，乃至由破戒故受無毛虫或噉糞身。』」隨機三五句而已。或若頑鈍，雖聞苦語未動其心者，不必須示亦勿受懺，以相續故。懺悔詞者，具儀口云：「大德一心念！我某甲比丘，故畜一段長衣，過十日不淨施，犯一尼薩耆波逸提罪。此衣已捨與大德（或捨與餘人，應言已捨與甲）。此波逸提，今向大德發露懺悔，不敢覆藏。懺悔則安樂，不懺悔不安樂。憶念犯發露，知而不覆藏。願大德憶我清淨戒身，具足清淨布薩（三說）。」應語云：「自責心，生厭離。」答云：「可爾。」或言：「頂戴持。」第三、還財者，心宿俱隔，明日却還，直爾手付，無別詞句。僧還即有白二之法，得已說淨，還如法畜。說淨詞句人皆誦之。第四、不還者，律云突吉羅（對二三人及僧捨懺，事稍繁難故不敘）。 > Question: During the one month or five months, extra robes are also made; why \[refer\] exclusively to the three robes? Answer: It takes its name from the pre-eminent. Vinaya Master Nanshan says: "The subsequent three precepts all state 'when the robes are finished'; in this precept, 'robes finished' means that the material substance of the three robes has reached completion, and anything beyond them is extra (now examining the intention of keeping: if one intends to make the three robes, one may wait until they are complete; if one does not intend to make the three robes, why wait for completion?). Next, 'robes finished' means that the three robes have been formally received and maintained to completion, and there is the fault of spending a night separated \[from them\]. Later, 'robes finished' means that the material of the three robes is of equal substance and complete, and if one neither makes robes nor performs vikalpana, etc., it is an offence." Now, examining \[this\], the former \[interpretation\] based on the one month and five months applies in meaning throughout the three precepts, because they equally obtain the five advantages. The meaning of the five advantages is as explained below. If it is as explained by Nanshan, the three precepts are each distinct; either interpretation may be preserved. Regarding "the kaṭhina robe has been relinquished": this refers to the conclusion of the previous rains retreat, reaching the sixteenth day of the seventh month. If a donor gives any one robe among the three robes, it is received on that very day, and on that very day a ñattidutiya-kamma is performed to appoint one person, and another ñattidutiya-kamma is performed to entrust this person with the robe. That entrusted person takes this single robe, goes before the saṃgha, kneels on both knees, and presents it to the saṃgha. Those in the saṃgha who wish to receive it hold this robe with their hands, recite the formula, and receive it, sequentially down to the lowest seat until completion. From that time onward until the fifteenth day of the twelfth month, that entrusted person constantly stays within the boundary overnight to guard this single robe. This guarded robe is called in Sanskrit the kaṭhina robe, translated here as the firm-and-solid robe. Because this robe is made of firm and solid material, and causes the donor to receive a firm and solid reward, it also causes the saṃgha to generate and obtain the five advantageous, firm, and solid merits: first, extra robes without vikalpana do not incur the offence of keeping extra robes; second, leaving behind any one robe among the three robes does not incur the offence of spending a night separated \[from it\]; third, obtaining \[permission for\] parampara-bhojana; fourth, obtaining \[permission for\] gaṇa-bhojana; fifth, entering a village before or after a meal without needing to notify \[another monk\]. Furthermore, the person guarding the robe does not receive the five advantages; he firmly guards it without leaving the boundary overnight to benefit the others, hence it is called the firm-and-solid robe, and also called the merit-robe (kaṭhina). The persons receiving the advantages: within the five months, whenever there are eight kinds of conditions, encountering any single condition immediately results in the loss of the five advantages. Loss is relinquishment; thus it is said "the kaṭhina robe has been relinquished", meaning that after relinquishment, vikalpana must be performed. The third clause, "keeping an extra robe for past ten days without making a pure gift, it may be kept": keeping is permitted within the limit. If lenient, it leads to laxity; if urgent, it causes exhaustion; therefore, within ten days, vikalpana must be completed. As long as it is robe material, whether new or old, inner robe or outer robe, if it measures just one cubit six \[inches\] by eight inches, vikalpana must be performed. Performing this method of purification demonstrates a mind of contentment, not regarding it as one's own. The fourth clause, "if it exceeds ten days, it is a niḥsargika-prāyaścittika": this establishes the offence. According to the Vinaya text, within ten days, one receives robes day by day; on the eleventh day, all are offences. Although the subsequent nine days have not exceeded the limit, because the first day exceeded the permitted limit of keeping, it taints the nine days, all of which incur \[the offence of\] forfeiture. This is explained at length as in the Vinaya. Once this offence is committed, it ought to be repented. The method of repentance is briefly divided into three sections: first, clarifying the quantity and presence or absence of accumulated offences; second, distinguishing the sequence and grades of repenting offences; third, directly distinguishing the method of forfeiture, repentance, and return. First, to distinguish quantity: it may comprise up to ten offences: 1. The material substance of the extra robe, separated robe, etc., is present, liable to forfeiture and falling. 2. The extra robe, etc., has already been used and destroyed, straightforwardly repenting the offence. 3. Concealing a prāyaścittika offence incurs a duṣkṛta. 4. Through successive nights, repeatedly concealing this prāyaścittika-duṣkṛta incurs a duṣkṛta. 5. Wearing and using it incurs a duṣkṛta. 6. Concealing this \[duṣkṛta\] incurs a duṣkṛta. 7. Repeatedly concealing this incurs a duṣkṛta. 8. When the saṃgha recites the prātimokṣa, answering with silence at the two places and three questions incurs the duṣkṛta of false silence. 9. Concealing this incurs a duṣkṛta. 10. Repeatedly concealing this incurs a duṣkṛta. (Among these ten offences, one may have one, two, etc.; repent them according to the circumstances.) Second, clarifying the sequence and grades of repenting offences: one should first forfeit the property, and next repent the various offences. Thus the Treatise That Clarifies says: "First forfeit the item; only afterward openly declare to eliminate the offence (the above is the text of the treatise)." Current practice is entirely like this. The sequence of repentance should be divided into three stages: First, repent the duṣkṛtas of concealing and repeatedly concealing; this is based on the text of the Khandhaka on Persons. Second, regarding the root prāyaścittika offence and the duṣkṛtas of wearing and false silence, since the natures of the offences differ, in principle no single medicine can suddenly eliminate them; therefore, one must again distinguish the difference between prāyaścittika and duṣkṛta. Thus, one first repents the two duṣkṛtas of wearing and silence, and only then repents the prāyaścittika, forming three stages: The first stage repents the six grades of concealing and repeatedly concealing duṣkṛtas under the prāyaścittika, as well as under wearing and silence. The second repents the two grades of duṣkṛtas of wearing and silence. The third stage only then repents the prāyaścittika offence. Contemporary practice is entirely like this. Searching through the vinayas and treatises, repenting a duṣkṛta has two ways: first, blaming one's mind; second, facing a counterpart. Now, since the particulars of these duṣkṛtas are grave, they should all be repented facing a counterpart. Third, directly distinguishing the method of forfeiture, repentance, and return: this is divided into two sections: first, making the vow and directing the mind; second, directly distinguishing the method of forfeiture, repentance, and return. First, regarding directing the mind, as the Treatise That Clarifies says: "Whenever deśanā is mentioned, after first understanding the cause of the offence and the origin, nature, characteristics, faults, etc., one reveals it according to the Dharma before a trustworthy person, and according to the Dharma seeks to receive protective counteraction." Dingbin comments: "Deśanā translates as open display, also called declaring the offence, which is repentance. 'Cause of the offence' means arising from various afflictions such as greed. 'Origin' means that the offence is constituted due to unseasonal eating, drinking liquor, etc. 'Nature and characteristics' means this is a saṃghāvaśeṣa, this is a prāyaścittika, etc. 'Faults' means that whoever commits an offence incurs five faults: 1. able to obstruct nirvāṇa; 2. obstructing the path to nirvāṇa; 3. generating lack of faith in others; 4. increasing one's own unwholesome karma; 5. bringing about retribution in the evil destinies. 'Etc.' includes knowing the time, place, etc., of committing the offence. 'Trustworthy person' means that this person has a good mind: if one speaks of the offence to him, he will not turn around and speak of my fault to others, hence 'close'; furthermore, one entrusts that this person's precept conduct is pure, hence 'trustworthy'." Now, entering the degenerate age, spotless purity is difficult to find; therefore, traditional practitioners take someone who has not committed the same offence as the object of repentance. Now the Tripiṭaka Master says: "In the Western Regions' practice, facing someone who has not committed the same offence requires taking someone who has not committed an offence of the same category. 'Seeking to receive protective counteraction' means that one previously lost the mind of protective counteraction, and now permanently severs the continuum, which is receiving it again." Second, directly distinguishing forfeiture and repentance, etc., has four sections: 1. forfeiting the property; 2. repenting the offence; 3. returning the property; 4. the offence incurred by not returning. First, the meaning of committing the offence of an extra robe is explained; the rest may be understood by analogy. First, to clarify forfeiting the property: according to the Vinaya text, \[the saṃgha\] must assemble completely; forfeiting the property to them as a factional assembly is not permitted. The object one faces applies generally to the rank of the saṃgha, or two or three persons, as well as a single person—all are unobjectionable. If forfeiting to the saṃgha, it must be restricted within a formal karmic boundary. If to two or three, down to one person, it applies generally within a natural or formal karmic boundary. For now, taking the easier path, one forfeits to one person; the rest will be extensively distinguished in another place. Only the precept on begging for an alms-bowl is strictly restricted to facing the saṃgha, as will be known below. Contemporary practice is mostly on the ordination platform or within a natural boundary; the natural boundary has three types, as distinguished above. If the object one faces is senior, one should possess the proper deportment, bare the right shoulder, take off leather sandals, pay homage at his feet, kneel on both knees, hold the robe in hand (if junior, omit paying homage at his feet), and say: "Venerable One, with focused mind take heed! I, monk \[so-and-so\], intentionally kept a length of extra robe (for two or three lengths, etc., state accordingly; if the items are completely numerous and indistinguishable, one may say 'many'; if they can simply be known, one must state the number; if uncut fabric, one must say 'extra material'), exceeding ten days (for those tainted and offending on the subsequent nine days, these words are not needed) without making a pure gift, committing one offence of forfeiture and falling (or two, three, etc.). I now take this robe (or material) and forfeit it to the Venerable One (stated once)." Second, regarding the second repentance of offences: prāyaścittikas and duṣkṛtas differ and are divided into three stages, as distinguished before. In the first stage, first distinguish the six grades of duṣkṛtas of concealing and repeatedly concealing. Within this there are again two parts: one should first request the master of repentance to be faced (taking one who has not committed the same offence, as distinguished before), possessing the proper deportment as before, saying: "Venerable One, with focused mind take heed! I, monk \[so-and-so\], now request the Venerable One to be the master of repentance for duṣkṛtas; may the Venerable One act as the master of repentance for duṣkṛtas for me, out of compassion (stated once)." The master answers: "It is well." Next, repenting the offences, possessing the proper deportment, saying: "Venerable One, with focused mind take heed! I, monk \[so-and-so\], intentionally kept a length of extra robe, exceeding ten days without making a pure gift, committing one niḥsargika-prāyaścittika offence. Moreover, due to wearing and using the robe of forfeiture and falling, I committed duṣkṛta offences, not recalling the number (or recalling the number, stating it according to one, two, etc.). Moreover, having undergone the saṃgha's recitation of the prātimokṣa with its two places and three questions, I committed duṣkṛta offences of false silence, not recalling the number (or stating according to the number). Having committed these three stages of root offences, not disclosing each and concealing them overnight, I committed duṣkṛta offences, not recalling the number (or stating according to the number). Through successive nights, I further committed duṣkṛta offences of repeatedly concealing, not recalling the number (or stating according to the number). Among these six grades of duṣkṛta offences of concealing and repeatedly concealing, I now disclose and repent before the Venerable One, not daring to conceal them. May the Venerable One be mindful of me (stated once)." He should be told: "Blame your mind and generate revulsion." (The offender answers:) "It is well." (The Mahāsāṃghika-vinaya says 'I shall receive and maintain it on the crown of my head', which is also good.) In the second stage, repenting the two grades of duṣkṛtas of wearing and silence (there is no need to request a master of repentance again, as he was already requested before). Possessing the proper deportment, saying: "Venerable One, with focused mind take heed! I, monk \[so-and-so\], intentionally kept a length of extra robe, exceeding ten days without making a pure gift, committing one niḥsargika-prāyaścittika offence. Having committed this offence, wearing and using the robe (or material) of forfeiture and falling, I committed duṣkṛta offences, not recalling the number (or stating according to the number). Moreover, having undergone the saṃgha's recitation of the prātimokṣa with its two places and three questions, I committed duṣkṛta offences of false silence, not recalling the number (or stating according to the number). I now disclose and repent before the Venerable One (elaborated as before)." In the third stage, directly repenting the root prāyaścittika offence. In this, one must also first request a master of repentance (taking one who has not committed the same offence), possessing the proper deportment, saying: "Venerable One, with focused mind take heed! I, monk \[so-and-so\], now request the Venerable One to be the master of repentance for niḥsargika-prāyaścittika; may the Venerable One act as the master of repentance for niḥsargika-prāyaścittika for me, out of compassion (stated three times)." The master answers: "It is well." Next, directly repenting the offence. Vinaya Master Nanshan says: "One should briefly teach the Dharma." Admonishing him: "The Buddha said: 'I established the precepts for the disciples; rather die than violate them.' As the Mahāprajñāpāramitā-śāstra, fascicle fifteen, says: 'A person who breaks the precepts falsely consumes the gifts of the faithful; the bowl he holds is a vessel of molten copper, the robe he wears is a sheet of burning iron, and even due to breaking the precepts he receives the body of a hairless worm or a dung-eater.'" Merely three or five sentences according to the individual's capacity. Or if he is obtuse and dull, and though hearing severe words his mind is not moved, one need not instruct him, nor should one accept his repentance, because \[the defilement\] continues. Regarding the words of repentance, possessing the proper deportment, he says: "Venerable One, with focused mind take heed! I, monk \[so-and-so\], intentionally kept a length of extra robe, exceeding ten days without making a pure gift, committing one niḥsargika-prāyaścittika offence. This robe has already been forfeited to the Venerable One (or if forfeited to another person, one should say 'already forfeited to \[so-and-so\]'). This prāyaścittika I now disclose and repent before the Venerable One, not daring to conceal it. Repenting brings peace and ease; not repenting brings no peace and ease. Mindfully recalling the offence, I disclose it; knowing it, I do not conceal it. May the Venerable One be mindful of my pure body of precepts, fully endowed with the pure poṣadha (stated three times)." He should be told: "Blame your mind and generate revulsion." He answers: "It is well." Or he says: "I shall receive and maintain it on the crown of my head." Third, returning the property: both the intention and the night having intervened, on the following day it is returned, handed over directly by hand without separate formula. If returned by the saṃgha, there is the procedure of ñattidutiya-kamma; once received, vikalpana is performed, and it is again kept according to the Dharma. The words of vikalpana are recited by everyone. Fourth, regarding not returning: the Vinaya states it is a duṣkṛta (forfeiture and repentance facing two or three persons and the saṃgha are somewhat complicated and difficult, hence not recounted). > — English (machine translation) (machine translation) - [Previous: 2.8](https://indike.org/pramana/in.bauddha.taisho.1807.2.8) - [Next: 2.10](https://indike.org/pramana/in.bauddha.taisho.1807.2.10) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1807.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.2.9) — English, machine translation ## Linked texts (2) - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.2.528) — Classical Chinese - [四分律刪補隨機羯磨](https://indike.org/pramana/in.bauddha.taisho.1808.2.413) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1807.2.9](https://indike.org/pramana/in.bauddha.taisho.1807.2.9) · Pramāṇa