道宣律師感通錄 1.33

1.33

又云。元制坐具之意。用表塔基之相。僧服袈裟在上。以喻法身之塔。塔基既無偏邪。坐具寧容縱廣。使四周具怗。不違磔手之文。但以翻譯語略。但云。各增半磔。十宗而論。即是四周之義。又問。比見西域僧來。多縫衣葉者。答曰。此佛滅後將二百年。北天竺僧與外道同住。外道嫉之密以利刃內衣葉中。同往王所。外道告王。沙門釋子內藏刀刃。將欲害王。因即撿獲。由是普誅一國比丘。時有耶舍羅漢。令諸比丘權且縫合。為絕命難。此乃北方因事。權且立制。非佛所開。今有南方比丘。皆亦縫合。有無識者。亦學縫之。

He also said: "The original intention in instituting the sitting mat was to represent the appearance of a stūpa base. The monks' wearing the kaṣāya on top symbolizes the stūpa of the dharmakāya. Since the stūpa base is neither skewed nor crooked, how could the sitting mat allow for uneven length and width? Causing all four sides to have borders attached does not violate the text on [adding] half a span. It is only because the translated language was concise that it merely says: 'Each is increased by half a span.' Discussed according to the ten schools, this precisely means the four sides." He was also asked: "Lately I have seen monks coming from the Western Regions, many of whom stitch the panels of their robes together. Why is this?" He replied: "Nearly two hundred years after the Buddha's parinirvāṇa, monks in Northern India lived together with non-Buddhists. The non-Buddhists were jealous of them, and secretly inserted sharp blades into the robe panels, going together to the king's place. The non-Buddhists reported to the king: 'The recluses, sons of the Śākya, have concealed blades within, intending to harm the king.' Upon investigation, they were found. On account of this, the monks of the entire country were executed everywhere. At that time, the arhat Yaśas ordered the monks to temporarily stitch them closed, so as to cut off life-threatening danger. This was an expedient institution established in the north due to circumstances; it was not permitted by the Buddha. Nowadays, there are monks in the south who also stitch them closed, and those without understanding emulate stitching them as well."