[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) › [勅修百丈清規](https://indike.org/pramana/in.bauddha.taisho.2025) › 5.60 # 勅修百丈清規 5.60 勅修百丈清規 5.60 - **Language:** Classical Chinese ### [5.60](https://indike.org/pramana/in.bauddha.taisho.2025.5.60) 增輝記云。為器雖小其功甚大。為護生命故。中華僧鮮有受持。准律標示。根本百一羯磨云。水羅有五種。一方羅（用絹三尺或二尺。隨時大小。作絹須細密不透虫者。若用踈絹薄紗紵布者。無護生之意）二法瓶（陰陽瓶也）三軍遲（以絹繫口。以繩懸沈於水。待滿引出）四酌水羅。五衣角羅（言衣角者。非袈裟角也。但取密絹一方磔手。或繫瓶口。或安鉢盂中。濾水用也）慈覺大師𦣱公集經律凡三十一偈。文多不錄。末謂世云。濾羅難安多眾。宗賾崇寧元年於洪濟院厨前井邊。安大水檻。上近檻唇。別安小檻穿角傍出。下安濾羅。傾水之時全無迸溢。亦五大眾沾足。浴院後架倣此。僧行東司亦皆濾水。出家之本道也。後住長蘆。諸井濾水二十餘處。常住若不濾水。罪歸主執之人。普冀勉而行之。 > The Zenghui Ji says: 'Though the utensil is small, its merit is immense; it is for the sake of protecting living beings. Monks in China rarely maintain it; one should establish it according to the vinaya.' The Mūlasarvāstivāda-ekaśata-karman says: 'There are five kinds of water filters: first, the square filter (using three chi or two chi of thin silk, sized according to need; making the silk requires it to be fine and dense so insects cannot pass through; if using coarse silk, sheer gauze, or hemp cloth, there is no intention of protecting life); second, the dharma bottle (the yin-yang bottle); third, the kuṇḍī (tying silk over the mouth, suspended and submerged into the water with a cord, pulled out once full); fourth, the water-scooping filter; fifth, the robe-corner filter (saying robe-corner does not mean the corner of a kāṣāya; one merely takes a square hand-span of dense silk, either tying it over the bottle mouth or placing it inside a bowl, used for filtering water).' Great Master Cijue, the venerable Shou, compiled thirty-one verses from sūtras and vinayas; the text is too long to record here. At the end it says: 'People in the world say that filter bags are difficult to set up for a large assembly. In the first year of the Chongning era, at Hongji Cloister, Zongze placed a large water trough beside the well in front of the kitchen. Above, close to the rim of the trough, he separately placed a small trough penetrating through the corner to emerge at the side, underneath which he installed a filter bag. When pouring water, there was no splashing or overflowing at all, and it was also sufficient for five assemblies of people. The rear rack of the bathhouse followed this model. Monks and postulants also all filtered the water for the eastern privies; this is the fundamental path of leaving the household. Later, when residing at Changlu, water was filtered at more than twenty wells. If the permanent property does not filter water, the transgression falls upon the persons in charge. It is universally hoped that all will strive to practice this.' > — English (machine translation) (machine translation) - [Previous: 5.59](https://indike.org/pramana/in.bauddha.taisho.2025.5.59) - [Next: 5.61](https://indike.org/pramana/in.bauddha.taisho.2025.5.61) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.2025.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2025~en-mt.5.60) — English, machine translation ## Linked texts (1) - [釋氏要覽](https://indike.org/pramana/in.bauddha.taisho.2127.2.102) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2025.5.60](https://indike.org/pramana/in.bauddha.taisho.2025.5.60) · Pramāṇa