佛制比丘六物圖 1.102

1.102

三、作囊法。《多論》：「取上細㲲一肘作囊。」（此間宜用密練絹作。）《僧祇》：「蟲太細，三重作。」《四分》：「作漉水袋，如杓形，若三角，若作宏㨯，若作漉瓶。若患細蟲出，安沙於囊中。漉訖，還著水中。」（此是私用者。若置於眾處，當準《寄歸傳》式樣：用絹五尺，兩頭立柱，釘鉤著帶繫上，中以橫杖撐開，下以盆盛等。）《鈔》云：「今有不肖之夫，見執漉囊者，言『律學唯在於漉袋』。然不知所為處深、損生妨道者，猶不畜漉袋，縱畜而不用，雖用而不瀉蟲，雖瀉而損蟲命。且存殺生一戒，尚不遵奉，餘之威儀、見、命，常沒其中。」（不加受者，輕小物故。或常持故，如《律》「無者，不得行半由旬」，是也。）昔孤山嘗著《漉囊誌》，乃云「懸於草堂，以備法物之數。如用之，則未能也。余謂中庸子知教，孰不知教來」者，幸無取焉。

Third, the method of making the bag. The Sarvāstivāda-vinayavibhāṣā: "Take the finest fine-cotton one hasta [in size] to make the bag." (Here it is suitable to make it using tightly boiled silk.) The Mahāsāṃghika-vinaya: "If the insects are too fine, make it of three layers." The Dharmaguptaka-vinaya: "Make a water-filtering bag in the shape of a ladle, or triangular, or make a wide frame, or make a straining jar. If one is troubled by tiny insects passing through, place sand inside the bag. When straining is completed, return them to the water." (This is for private use. If placing it in a communal place, one should follow the model in the Jigui zhuan: use five chi of silk, set up posts at both ends, drive in hooks and attach cords to tie it above, prop it open in the middle with a crossbar, and catch [the water] below with a basin, and so forth.) The Shichao says: "Nowadays there are worthless men who, seeing someone holding a water strainer, say: 'Vinaya study resides solely in the water-filtering bag.' Yet they do not know that its purpose is profound; those who harm life and obstruct the Path still do not keep a water-filtering bag; even if they keep it they do not use it; even if they use it they do not pour out the insects; even if they pour them out they harm the lives of the insects. When they do not even observe the single precept against killing living beings, their remaining deportment, views, and livelihood are perpetually submerged in it." (One does not perform an assignment because it is a slight and small object. Or because it is constantly held, as in the Vinaya: 'If one lacks it, one must not travel half a yojana,' which is this.) In the past, Master Gushan once wrote the Lunang zhi (Record of the Water Strainer), saying: "I hang it in the thatched cottage to supply the required count of Dharma requisites. As for using it, I have not yet been able to. When I say that Zhongyongzi knows the teaching, who does not know that the teaching comes [from this]?" May one take no example from this.