[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) › [律相感通傳](https://indike.org/pramana/in.bauddha.taisho.1898) › 1.110 # 律相感通傳 1.110 律相感通傳 1.110 - **Language:** Classical Chinese ### [1.110](https://indike.org/pramana/in.bauddha.taisho.1898.1.110) 余曰：「坐具在肩，斯誠教也。舍利弗初起祇垣，外道雲踊。須達命舍利弗乃具修威儀，以尼師壇置左肩上，庠序入大眾中，至高座，取而敷之。又諸律論多處有文：『比丘食已，入定出定，以尼師壇在左肩上，入林坐禪。且三衣右角皆在左肩，坐具安上，又加鉢袋於上。』故《善見》云：『鉢袋貫左肩，青色分明。』豈非古人行事也？今則三衣下置左肘，坐具藏于內臂，及論方坐。若食若語，並在左𮪭，鉢袋絡左膊，下垂左腋，時代訛變，遂失本源。余見古之瑞像，今此方見制者，莫不以衣搭於左肩，然始後取衣角，共左臂內衣角，屈而捉之，努出二角，如羊耳之相。斯則俯同此律，亦是聖之楷摸焉。有行則收來左肩，坐則放縱左髀，未見正文所許，終是放逸威儀。又坐具之制，本為護於身衣及僧臥具也，其中表裏俱淨，不同此土之僧。故《經》中『乞食已，還至本處，收衣鉢，方始洗之而坐。』至於革屣拭刮綱系，如面手焉，故身衣俱淨，在肩無有不淨之者。此土之僧，身之臭穢，焉可以言？左古便利曾不澡除，內外衣裳曾何澣濯？三衣少備，裙袴尤多，人見猶有厭其腥臊，天聞義當悲其忍辱。據此誠文，今在肩上觀事，止可藏於臂中。如有依法沙門不行惡習，內外俱淨，形服可觀，豈得背佛誠言，不順左肩之法？故《十誦》、《鼻奈耶》云：『三衣之鉤紐也，前去緣四指施鉤，後去緣八指施紐，以右角挑左肩上，後紐綴於前鉤。』今則一倍反之，豈是教文所許？但以凡僧識想，憑準正教及以見緣，如有差違，賜垂箴誨。」諸非人等咸皆默然。 > I said: "The sitting mat being on the shoulder is an authentic teaching. When Śāriputra first founded the Jetavana, the non-Buddhists surged like clouds. Sudatta bade Śāriputra to cultivate the comportments fully, so with his niṣīdana placed on his left shoulder, he entered the great assembly with dignified composure, went up to the high seat, took it, and spread it out. Furthermore, there are texts in many places in the various vinayas and treatises: 'After a monk has finished eating, entering and leaving samādhi, with his niṣīdana on his left shoulder, he enters the forest to sit in meditation. Moreover, the right corners of the three robes are all on the left shoulder, the sitting mat is placed upon them, and the bowl-bag is further added on top.' Therefore the Samantapāsādikā (Shanxian) states: 'The bowl-bag is slung across the left shoulder, its azure color distinct.' Is this not the practice of the ancients? Nowadays, the three robes are placed down over the left elbow, the sitting mat is concealed within the inner arm, and when they come to sit down, whether eating or speaking, it is all placed on the left thigh; the bowl-bag is wound around the left arm and hangs down under the left armpit. Over time, corruptions have arisen, and the original source has been lost. I have seen ancient auspicious images; among those now seen made in this land, there are none that do not drape the robe over the left shoulder and only then take the corners of the robe, together with the corners of the inner robe on the left arm, bend and hold them, protruding two corners like the appearance of sheep's ears. This conforms to this Vinaya and is also a model of the sages. If one collects it to the left shoulder when walking and lets it loose on the left thigh when sitting, I have never seen this permitted in the authentic texts; in the end, it is heedless comportment. Furthermore, the regulation of the sitting mat was originally to protect the body, robes, and the bedding of the saṅgha; within it, both inside and out were clean, unlike the monks of this land. Therefore, the sūtras state: 'Having begged for food, he returns to his original place, puts away his robes and bowl, and only then washes his feet and sits.' As for wiping and scraping his leather sandals with nets and cords, it is like his face and hands; therefore, both body and robes are clean, and there is nothing unclean when it is on the shoulder. As for the monks of this land, how can the foul stench of their bodies even be spoken of? From left to right, their evacuations are never washed away, and when have their inner and outer garments ever been laundered? The three robes are rarely complete, while skirts and trousers are exceedingly numerous. When people see them, they still abhor their rank and foul stench; when the devas hear of them, in principle they should pity their tolerance of humiliation. According to these authentic texts, observing current affairs when it is on the shoulder, it can only be concealed within the arm. If there is a śramaṇa who accords with the Dharma, does not practice evil habits, is clean both inside and out, and whose appearance and clothing are admirable, how could he go against the Buddha's authentic words and not comply with the method of the left shoulder? Therefore the Daśabhāṇavāra Vinaya and the Vinaya (Binaiye) state: 'As for the hook and loop of the three robes: four finger-breadths from the front edge, attach the hook; eight finger-breadths from the rear edge, attach the loop; cast the right corner over the left shoulder, and fasten the rear loop to the front hook.' Nowadays, it is completely reversed; how could this be permitted by the scriptural texts? It is merely that with the consciousness and thoughts of an ordinary monk, I rely on the correct teachings and current conditions; if there are errors or discrepancies, pray grant your admonition and instruction." All the non-human beings fell silent. > — English (machine translation) (machine translation) - [Previous: 1.109](https://indike.org/pramana/in.bauddha.taisho.1898.1.109) - [Next: 1.111](https://indike.org/pramana/in.bauddha.taisho.1898.1.111) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1898.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1898~en-mt.1.110) — English, machine translation ## Linked texts (1) - [道宣律師感通錄](https://indike.org/pramana/in.bauddha.taisho.2107.1.30) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1898.1.110](https://indike.org/pramana/in.bauddha.taisho.1898.1.110) · Pramāṇa