翻譯名義集 7.42

7.42

[Kaṣāya] In full, kāṣāya; here translated as "improper color" [i.e., decayed or broken color], named after its color. The Zhangfu yi states: "The name kaṣāya derives from the color of the robe, like the 'decayed-color robes' in the scriptures." The Huizheng states: "According to this, it was originally the name of a plant that could dye robes; therefore, using that plant, this robe was named." The Daśabhāṇavāra Vinaya regards it as a mat to sit upon, saying it has the form of a felt mat. The Dharmaguptaka Vinaya regards it as bedding, saying it is like quilts and blankets. The Sarvāstivāda states: "'Bedding' is another name for the three robes." The Dajing famen jing states: "Kaṣāya is called 'removing defilement' in Jin." The Mahāsaṃnipāta Sūtra names it "garment free of defilement"; the Damamūkanidāna Sūtra names it "world-transcending garment." Paramārtha's Miscellaneous Notes states: "Kaṣāya is the name for the three robes in foreign countries; the name contains multiple meanings. It is also called 'dust-free garment,' because it cuts off the six dusts [sense objects]; or 'wasting garment,' because it cuts off defilements; or 'lotus garment,' because the wearer is free from attachment; or 'compound-color garment,' because it is made of the three canonical colors." Regarding the three colors, the Vinaya has three kinds of decayed colors: blue-green, black, and magnolia-bark color. Blue-green refers to verdigris, black refers to mixed mud, and magnolia refers to tree bark. The Yeshu states: "The Buddha permitted cutting it with a knife to make a śramaṇa's robe, so that it would not be stripped away by enemies or thieves." The Zhangfu yi states: "The appearance of its strips and borders is like fields and paddies: just as dikes store water to nourish fine sprouts, so wearing this robe gives birth to merits and virtues. The Buddha made it resemble this, and its meaning is not in vain." The Mahīśāsaka Vinaya states: "If the lower part of the robe is frequently torn, one should wear it upside down. When walking in the rain, if water enters the pleats, one should wear it the right way." The Zhangfu yi states: "Lately I have seen strips and folds that do not conform to proper propriety; they should be stitched like horse teeth and bird tracks, and open holes must be made along the left and right strips. If not so made, it is identical to a plain, seamless robe." Nanshan asked: "Lately, when monks arrive from the Western Regions, why do many sew the robe folds closed?" The answer: "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 placed a sharp knife inside a robe's folds, going with them to the king's presence. The non-Buddhists told the king: 'The śramaṇas of the Śākya conceal sharp knives within, intending to harm the king.' Following the report, it was searched and seized, and because of this, all the bhikṣus throughout the country were executed. At that time, the arhat Yaśas had all bhikṣus temporarily sew them shut as an expedient, so as to avert deadly perils. This was an expedient measure instituted in that region due to circumstances, not a dispensation granted by the Buddha. Thus Yijing says: 'The three robes in the Western countries are all stitched together; only in China are they kept open without being sewn.' According to the Vinaya, the great robe (saṅghāṭī) must be finished within five days, the seven-strip robe within four days, and the five-strip robe within two days. If not completed within the time limit, a nun commits a pātayantika and a bhikṣu commits a duṣkṛta." The Yeshu states: "If there is a robe that is not formally resolved upon, it is a duṣkṛta. If one has extra cloth for the lower two robes, one is permitted to make an accompanying piece." The Karuṇāpuṇḍarīka Sūtra states: "Before the Buddha Ratnagarbha, the Buddha made a vow: 'When I attain buddhahood, may the kaṣāya possess five merits: 1. Those who enter my Dharma, even if they commit grave offenses or harbor wrong views, if in a single thought they revere it with a respectful mind, they will certainly receive a prophecy in the three vehicles; 2. Devas, nāgas, humans, and ghosts, if they can revere even a small portion of this kaṣāya, will immediately attain non-retrogression in the three vehicles; 3. If there are ghosts, spirits, or people who obtain even four inches of this kaṣāya, their food and drink will be abundant; 4. If sentient beings are in mutual conflict, by recollecting the power of the kaṣāya, a compassionate mind will instantly arise; 5. If one holds even a small portion of this, honoring and respecting it, one will always surpass others.'" The Yingluo jing states: "If the devas, nāgas, and eight classes of beings fight, by recollecting this kaṣāya, a compassionate mind will arise." The Sāgaranāgarāja Sūtra states: "The Dragon King said to the Buddha: 'In this sea there are countless kinds of dragons, and the four [species of] garuḍas constantly come to devour them. May the Buddha protect us so that we may obtain peace.' Thereupon the Bhagavat took off the black robe from his body and said to the Dragon King: 'Take this robe and divide it among all the dragons, so that it reaches everyone. If among them there is one who possesses even a single thread of it, the garuḍa king will not be able to harm them. Those who uphold the prohibitive precepts will surely obtain what they wish.'" The Souxuan quotes the Mahāsaṃnipāta: "When the king questioned him and the bhikṣu could not speak, he fell down in shame, and his kaṣāya turned white." The Scripture on the Extinction of the Dharma states: "The śramaṇas' kaṣāyas will naturally turn white." Dharma Master Ying says: "In rhyme books it was written with radical 123 as jiāshā. It was Ge Hong's Ziyuan that first altered it to have the clothing radical [衣]."