釋氏要覽 2.102

2.102

增輝記云。觀其狀雖輕小。察其功用○為護生命。即慈悲之意。其在此也。中華僧鮮有受持。今准律摽。示備於有問爾○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疎絹薄紗紵布者本無護生之意）二法瓶（陰陽瓶也）三君遲（以絹繫口以繩懸況。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方一探手或繫瓶口或安鉢中濾水用也）○南山鈔有式樣。文多不錄○道具律中聽者名式極多非今所用。故不注之。

The Zenghuiji says: 'Observing its form, it is light and small; inspecting its function, it serves to protect living beings—the intention of compassion resides precisely here.' Monks in China rarely receive and keep it; here, based on the Vinaya, it is recorded to prepare for inquiries. ○ The Mūlasarvāstivāda-ekaśatakarman says: 'There are five kinds of water filters: first, the square filter (made of silk of three feet or two feet, tailored according to convenience; the silk must be fine and tight so that insects cannot pass through; if coarse silk, sheer gauze, or hemp cloth is used, there is originally no intention of protecting life); second, the Dharma-pitcher (the yin-yang pitcher); third, the kuṇḍikā (the mouth is tied with silk and suspended into the water with a cord, waiting until it is full before pulling it out); fourth, the water-scooping filter; fifth, the robe-corner filter (speaking of the robe corner does not mean the corner of a kaṣāya; one simply takes a dense silk cloth the size of a spread hand, either tying it to the mouth of a pitcher or placing it in a bowl to strain water).' ○ The Nanshan Commentary has diagrams and models, but the text is extensive and not recorded. ○ The implements permitted in the Vinaya are extremely numerous in name and form; as they are not used today, they are not annotated here.