四部律并論要用抄 1.18

1.18

三衣六物。一安多會（此名五條衣。一長一短一重。作院中著用。及以行道大小行時。縫衣洗鉢執作諸事時著也）二欝多羅僧（此七條衣。兩長一短二重。作割截成。入眾時著。及以說法大小食時。行道禮拜時著用）三僧伽梨（此衣名多條數衣。亦名大僧。入王宮聚落降魔伏道化惡人時著。大衣威兩不省生物信敬也）四鉢多羅（若泥若鐵。大者三升。小者一升半。勳油如法不受。𧸐者常受用）五尼師檀（此坐具小者廣三尺已上。長四尺已還。大者長五尺已還。廣四尺。四周緣染壞色也）六針筒（銅鐵錫竹木等。作用隨身用。尼五衣者。加覆肩僧祇支二衣也）問。三衣具幾法得成如法受持　答。具四法名如法成受持。不具四法不成受持。何等為四。一財體如法。二染色如法。三作如法。四量如法。云何財體如法。好絹紬布等非犯捨墮物非販賣物者名如法。若綾羅綺穀紗纈等疎者不成受持。云何染色如法。十誦云。五大色不成受持。一真青色。一真黃色。真赤。真白。真黑等不成受持。毘婆沙論云。此真紫色蘇方地黃捺黃花黃色亦名非法色。何者名如法色。答。諸律皆云。三種色中隨意壞。若青若黑若木蘭者。名為如法。五分云。真色及綿衣聽壞本好色得受持。然比丘之法必當除捨飾好。息慢行道。今猶著好色放逸情染憍心。不除便樂道疎簡。致俗嘰呵。損壞佛法。云何作如法。反鉤針刺四周緣安紐怗角。五條一長一短。若割截若不割截。皆成受持。七條兩長一短。要割截成。大衣有九品（此出毘尼毘婆沙論）下品者。九條十一條十三條。應兩長一短。中品者。十五條十七條十九條應三長一短。上品者。二十一條二十三條二十五條。應四長一短。若下衣作上衣。法得成受持得罪。四分云。若故衣大衣。四重。作七條五條。皆各兩重。若作新衣大衣。兩重。七條五條各一重。若糞掃衣。隨意多少重數。五分云。有比丘。或染漫衣作條。或縫葉著衣。或半向上半向下作葉。或執作衣葉。佛言。不應念。爾犯者突吉羅罪　問。四分云。但云縫僧伽梨不言刺衣。今若縫作成受不。若此說有餘僧祇五分及論中。皆明却刺。凡縫有二種。一直縫。二却針縫。今言者乃是却針縫　十誦云。衣所以却刺者。以世人衣皆直發故。以却刺異俗。若以一尺二尺物補衣。皆應却刺。若直縫者衣主命終。應摘此直縫與僧。乃以此衣餘看病人。出七法中第一卷。以此推驗。故知直縫不成受持　又四分不明受衣。豈可不受衣。云何重如法　四分云。大衣七條。以竪長三肘橫長五肘。五條竪長二肘橫長四肘　僧祇云。大衣有上中下。上者同四分。中者長五肘一不舒手。廣三肘一不舒手。下者長四肘半一不舒手。廣二肘半一不舒手。七條五條上中下亦同。若減量作成受持。過者不成受持。次明受衣法　四分云。時有比丘。不知持三衣。佛言。應受持。若疑應捨。已捨受持。若有三衣不受持。犯突吉羅罪。雖有此說不出受捨之法。今依三部律略出受衣及捨衣文。若作法者趣衣一部皆成受持　五分律逕捨衣文（當偏露右肩。脫革屣胡跪。提衣心念口說也）我此某衣。若干條捨（三說）受衣文。我某衣若干條受（如是三說也）僧祇律捨衣文。此僧伽梨衣。是我三衣數。先受持今捨（下二衣亦如是也）受衣文。此僧伽梨是我三衣數。今受持不離宿（如是三說。下二衣亦如是）受鉢文。此是我鉢多羅。應量受用乞食器。今受持（三說）十說尼律受衣鉢文。我某甲。此鉢多羅。應量受長用故（三說）受衣文。我某甲。是衣僧伽梨九條受。兩長一短割截衣持（如是三說。十五條已上言三長一短。二十一條已上言四長一短也）我某甲。是衣欝多羅七條受。兩長一短割截衣持（三說）我某甲。是衣安多會五條受。一長一短割截衣持（三說）四分云。有比丘得漫衣。廣長足即割截作衣少不足。欲作怗葉衣。佛言。聽作　十誦云。有貧比丘。不能作割截衣。聽上安葉。若五若七若九若十一乃至十九條。若能得應割截作三衣　五分律衣法中云。時有比丘。得衣少不足作割截三衣。佛言。聽作割截大衣。七條漫安多會。若衣破聽補治。以複綖却刺亦聽直縫（第二十卷）有比丘。先所受衣不捨。更受餘衣。以先受衣淨施及與人。後疑白佛。佛言。得名更受。亦名淨衣施。但不捨故得突吉羅罪。有比丘。倒著衣水入葉中爛壞。佛言。雨時不應倒著。不雨隨意。有比丘。患衣偏壞。佛言。聽倒著。應兩畔施鉤紐（出二十六卷離法中）四分云。時有比丘。反著大衣入村。佛言。不應反著衣入聚落。若村外畏風雨塵土坌日曝壞色魚鳥糞埿穢者聽反著。次明失衣受不失受法　毘尼毘婆沙論云。三衣破壞不問孔大小。但使緣不斷故成受持。若衣故逕久失色不失受。後更上色亦不失受。若以異物補。若直縫不得成衣。過十日墮。長財除先說　僧祇云。比丘作衣應餘人相助。若一日恐不成者應麁行給令竟。受持後更細刺　善見論云。大衣七條廣邊八指內穿不失受。長邊一傑手。內穿不失受。五條廣邊四指。內長邊一傑手。內穿不失受。廣長外穿乃至如小指挾失受。若失受已過十日犯捨墮。補竟受持。坐具雨衣覆瘡衣穿不失受。若衣欲破而未穿。或一條二條先以物補。然後割刺故者不失受。若三衣有二重一重穿不失受。若穿孔大小如小指。挾中有一橫絲縷。不斷者不失受　問。袈裟背處欲破欲轉中鴦著兩邊得不失受不　答。先取兩邊合刺相著。然後以刀割背處間。然後刺緣者不失受。若袈裟小以物裨不失受。若袈裟大減却者不失受。次明助身衣如法非法。三衣要三種壞色自餘點淨得者　四分云。鷲毛衣。人髮欽婆羅衣。馬毛描牛尾欽婆羅衣。皮衣。草衣。木衣。樹皮葉衣。木鉢繡手衣。此皆外道法式。著得偷蘭遮罪。行縢蒲萆行縢串頭衣。襖袴褶珠瓔珞衣。此皆白衣法。著者突吉羅。踝形者偷蘭遮　十誦云。一切毛皮衣。偏袖衣。複衣。一切枕衣。一切貫頭衣。雨衣。袖一切繡衣。一切衫。一切袴。一切貯袴。一切襌。一切波羅彌利。一切舍勒衣。一切白衣。比丘皆不應。著者突吉羅。四依法（亦名四聖種）一依糞掃衣（此人上品。但捨貴盍之物納以為衣。不受信施。是最少欲。僅得供身修道。便有不同用。中品人不堪聽衣僧次受同利物。下品人聽受別施及貴價壞衣也）二依乞法（上品人息慢除貪。伏身乞食。趣得支身。資命修道。中品人聽受僧次及送供養。下品人聽受僧常食及別請供養也）三衣樹下坐（上品人以草為坐。塚間樹下省緣邊道。中品人聽受僧次分房及小容身屋尨毛臥具。下品人聽受別房堂閣床坐𣰽㲙被褥。如是等事也）四依腐爛藥（上品人有病為除報障服此陳盍。然大小便汁能愈眾病。而不傷人。但取差患存身修道　中品人依僧次受蘇油蜜。下品人受別施比丘依。記此四法得資身活命寧處。修道衣為外資。十為內資。臥具遮外患。湯藥除內患。外假衣及處。內藉食與藥。記此四緣方得修道。此之四法能生無漏故名四聖種。比丘當准己力分依之而行。不可越分而修。何以故。若上人行下人法則退下人行。上人法則不及中人行。上法則過故須各准己力懃心修道。故僧祇云。欲得寂滅樂。當學沙門法。止則支身命。如蛇入鼠穴。欲得寂滅樂。當習沙門法。衣食繫身命。精麤隨眾等。欲得寂滅樂。當習沙門法。一切知已足。懃修涅槃道）四分有十種衣。比丘應染作袈裟色持。一絕衣。二劫身。三欽婆羅。四芻麻衣。五麻衣。六舍菟衣。七麻衣。八翅夷羅衣。九拘遮羅衣。十差羅波尼衣。十種糞掃衣。一牛嚼衣。二鼠嚙衣。三火燒衣。四水衣。五初生衣。六神廟衣。若鳥銜風吹離處者。七願衣。八塚間衣。九產衣。十往還衣。

The three robes and six requisites: 1. The antarvāsaka (this is called the five-strip robe; made with one long and one short [piece per strip] and of single thickness, worn for use within the monastery compound, when circumambulating, when voiding feces and urine, when sewing robes, washing bowls, and performing various chores). 2. The uttarāsaṅga (this is the seven-strip robe; made with two long and one short [piece per strip] and of double thickness, formed by cutting and piecing together; worn when entering the assembly, preaching the Dharma, taking large and small meals, circumambulating, and performing prostrations). 3. The saṃghāṭī (this robe is called the robe of many strips, and also called the great robe; worn when entering royal palaces, villages, subduing māras, overcoming non-Buddhists, and converting evil persons; the majestic deportment of the great robe does not fail to inspire faith and reverence in sentient beings). 4. The pātra (whether of clay or iron; the large holds three sheng, the small holds one and a half sheng; treated with oil according to the Dharma, one must not receive unboiled oil; once properly prepared, one constantly receives and uses it). 5. The niṣīdana (this is the sitting mat; the small is at least three spans wide and up to four spans long; the large is up to five spans long and four spans wide; bounded by an edge all around and dyed a ruined colour). 6. The needle tube (made of copper, iron, tin, bamboo, wood, etc., carried and used as needed. The five robes of a nun add two robes: the shoulder cover and the saṃkakṣikā). Question: Possessing how many conditions are the three robes validly accepted and maintained according to the Dharma? Answer: Possessing four conditions, they are called validly accepted and maintained according to the Dharma; lacking the four conditions, they are not validly accepted and maintained. What are the four? First, the material is according to the Dharma. Second, the dye color is according to the Dharma. Third, the manufacture is according to the Dharma. Fourth, the measurements are according to the Dharma. What is meant by the material being according to the Dharma? Good silk, pongee, cloth, etc., that are not items incurrence of niḥsargika-pāyattika and not merchandise, are termed according to the Dharma. If coarse fabrics such as damask, gauze, patterned silk, crape, fine gauze, and tie-dye are used, they are not validly accepted and maintained. What is meant by the dye color being according to the Dharma? The Daśādhyāya-vinaya states: 'Five primary colors are not validly accepted and maintained: pure blue, pure yellow, pure red, pure white, and pure black are not validly accepted and maintained.' The Vibhāṣā-śāstra states: 'This pure purple, sappanwood, rehmannia, yellow plum, and yellow flower are also called unlawful colors.' What is called a lawful color? Answer: All the Vinayas state: 'Ruin it at will with any of the three kinds of colors: blue, black, or magnolia bark; these are termed according to the Dharma.' The Mahīśāsaka-vinaya states: 'For pure colors and cotton garments, it is permitted to ruin their original fine colors and then accept and maintain them. However, the rule for monks must be to renounce ornament and beauty, halt arrogance, and practice the Path. If one still wears fine colors, sensual indulgence and pride will not be removed, one will become indifferent to the love of the Path, incur the ridicule of worldly people, and ruin the Buddha-Dharma.' What is meant by the manufacture being according to the Dharma? Stitching with backstitches, bordering all around, attaching fasteners and corner patches. The five strips have one long and one short piece; whether cut or uncut, it is validly accepted and maintained. The seven strips have two long and one short piece, and must be cut and sewn to be complete. The great robe has nine grades (this is from the Vinaya-vibhāṣā-śāstra): The lower grade: nine strips, eleven strips, thirteen strips, which should have two long and one short piece. The middle grade: fifteen strips, seventeen strips, nineteen strips, which should have three long and one short piece. The upper grade: twenty-one strips, twenty-three strips, twenty-five strips, which should have four long and one short piece. If a lower robe is made according to the rule of an upper robe, the acceptance and maintenance is valid, but an offense is incurred. The Caturvargika-vinaya states: 'If it is an old robe, the great robe is fourfold; the seven-strip and five-strip robes are each twofold. If making a new robe, the great robe is twofold, and the seven-strip and five-strip are each single-fold. If it is a dust-heap robe, the number of layers may be as many or few as one pleases.' The Mahīśāsaka-vinaya states: 'There were monks who dyed seamless cloth into strips, or sewed flaps onto robes, or made flaps half pointing upward and half pointing downward, or held cloth to make flaps. The Buddha said: "You must not think to do so; offenders incur a duṣkṛta offense."' Question: The Caturvargika-vinaya only says 'sewing the saṃghāṭī' and does not say 'puncturing/backstitching the robe'. Now, if it is made by sewing, is the acceptance valid? If this is said, the other Mahāsāṃghika, Mahīśāsaka, and treatises all make clear backstitching. Generally sewing has two types: first, straight running stitch; second, backstitch. What is spoken of here is precisely backstitching. The Daśādhyāya-vinaya states: 'The reason robes are backstitched is that worldly people's robes are all sewn with running stitches; thus, backstitching distinguishes them from the laity. If mending a robe with one or two spans of cloth, one should backstitch it in all cases. If running stitches are used, when the owner of the robe dies, these running stitches should be unpicked and given to the Saṃgha, and only then may the remainder of this robe be given to the gilānopasthāyaka.' This appears in fascicle 1 of the Seven Dharmas. Deducing from this proof, we know that straight running stitches do not constitute valid acceptance and maintenance. Moreover, the Caturvargika-vinaya does not explain how to accept the robe; how could one not accept the robe? What is meant by proper measurements? The Caturvargika-vinaya states: 'The great robe and the seven-strip robe are three cubits in vertical length and five cubits in horizontal width. The five-strip robe is two cubits in vertical length and four cubits in horizontal width.' The Mahāsāṃghika-vinaya states: 'The great robe has upper, middle, and lower [sizes]. The upper is the same as the Caturvargika-vinaya. The middle is five cubits minus one unstretched hand in length, and three cubits minus one unstretched hand in width. The lower is four and a half cubits minus one unstretched hand in length, and two and a half cubits minus one unstretched hand in width. The upper, middle, and lower sizes of the seven-strip and five-strip robes are also corresponding. If made smaller than the measurements, acceptance and maintenance are valid; if exceeding them, acceptance and maintenance are invalid.' Next, the procedure for accepting robes is explained: The Caturvargika-vinaya states: 'At that time, there were monks who did not know how to maintain the three robes. The Buddha said: "You should accept and maintain them. If in doubt, you should relinquish them; having relinquished them, accept and maintain them again. If one possesses the three robes and does not accept and maintain them, one commits a duṣkṛta offense."' Although there is this statement, it does not provide the formula for acceptance and relinquishment. Now, relying on the three Vinayas, the texts for accepting and relinquishing robes are briefly presented. If performing the ritual, following any one Vinaya will accomplish valid acceptance and maintenance. Formula for directly relinquishing a robe in the Mahīśāsaka-vinaya (one should bare the right shoulder, remove leather sandals, kneel upright, hold the robe, and speak from the mind and mouth): 'I relinquish this [name] robe of [so many] strips' (three times). Formula for accepting a robe: 'I accept this [name] robe of [so many] strips' (thus three times). Formula for relinquishing a robe in the Mahāsāṃghika-vinaya: 'This saṃghāṭī robe is among my three robes; having previously accepted and maintained it, I now relinquish it' (the lower two robes are also like this). Formula for accepting a robe: 'This saṃghāṭī is among my three robes; I now accept and maintain it, not parting from it overnight' (thus three times; the lower two robes are also like this). Formula for accepting a bowl: 'This is my pātra, a food-begging vessel accepted for use according to the measure; I now accept and maintain it' (three times). Formula for accepting robes and bowl in the Daśādhyāya-vinaya: 'I, so-and-so, accept this pātra according to the measure for extra use' (three times). Formula for accepting robes: 'I, so-and-so, accept this robe, a saṃghāṭī of nine strips, maintaining it as a cut robe of two long and one short' (thus three times; for fifteen strips and above, say 'three long and one short'; for twenty-one strips and above, say 'four long and one short'). 'I, so-and-so, accept this robe, an uttarā[saṅga] of seven strips, maintaining it as a cut robe of two long and one short' (three times). 'I, so-and-so, accept this robe, an antarvāsaka of five strips, maintaining it as a cut robe of one long and one short' (three times). The Caturvargika-vinaya states: 'A monk obtained seamless cloth. If width and length were sufficient, he would cut it to make a robe; if insufficient, he wished to make a robe by attaching strips. The Buddha said: "I allow it."' The Daśādhyāya-vinaya states: 'There was a poor monk who could not make a cut robe. It was permitted to attach strips upon it, whether five, seven, nine, eleven, up to nineteen strips. If he can obtain enough, he should cut it to make the three robes.' In the Mahīśāsaka-vinaya, the section on robe rules states: 'At that time, there was a monk who obtained little cloth, insufficient to make the three cut robes. The Buddha said: "I permit making a cut great robe, a seamless seven-strip robe, and an antarvāsaka. If the robe is torn, I permit patching it; backstitching with double thread or straight sewing is also permitted"' (fascicle 20). A monk did not relinquish his previously accepted robe and accepted another robe, and gave the previously accepted robe in pure gift to someone. Later, having doubts, he reported it to the Buddha. The Buddha said: 'It counts as accepting anew, and also counts as pure gift of the robe; however, because he did not relinquish it, he incurs a duṣkṛta offense.' A monk wore his robe upside down; water entered the seams and rotted it. The Buddha said: 'When it rains, you should not wear it upside down; when it does not rain, do as you please.' A monk suffered from his robe wearing out unevenly. The Buddha said: 'I permit wearing it upside down; you should attach hooks and fasteners on both sides' (from fascicle 26, on relinquishing rules). The Caturvargika-vinaya states: 'At that time, a monk entered the village wearing his great robe reversed. The Buddha said: "You must not enter a village wearing your robe reversed. If outside the village, fearing wind, rain, dust and dirt, exposure to the sun spoiling the color, or defilement by fish, bird droppings, or mud, I permit wearing it reversed."' Next, explaining the rules on losing and not losing the acceptance of robes: The Vinaya-vibhāṣā-śāstra states: 'When the three robes are torn, regardless of whether the holes are large or small, as long as the borders are not broken, the acceptance and maintenance remain valid. If a robe is old and has lost its color over time, one does not lose the acceptance; if color is reapplied later, one still does not lose the acceptance. If it is patched with a different material, or sewn with straight stitches, it cannot become a robe. If ten days pass, it is a niḥsargika-pāyattika offense. Extra property is excepted as explained before.' The Mahāsāṃghika-vinaya states: 'When a monk makes a robe, others should assist him. If he fears it cannot be finished in one day, he should sew coarse running stitches to complete it, accept and maintain it, and later stitch it finely.' The Samantapāsādikā states: 'For the great robe and the seven-strip robe, if torn within eight finger-breadths of the short edge, one does not lose the acceptance; if torn within one span of the long edge, one does not lose the acceptance. For the five-strip robe, if torn within four finger-breadths of the short edge, or within one span of the long edge, one does not lose the acceptance. If torn outside the width and length, even if as small as the pinch of a little finger, one loses the acceptance. If one loses the acceptance and ten days pass, one commits a niḥsargika-pāyattika offense. Once patched, accept and maintain it again. If the sitting mat, rain robe, or scab-covering robe are torn, one does not lose the acceptance. If a robe is about to tear but not yet torn, or if one or two strips are first patched with cloth and then cut and stitched because of wear, one does not lose the acceptance. If the three robes have two layers and one layer is torn, one does not lose the acceptance. If a torn hole is as large as a little finger's pinch but has a single horizontal thread unbroken inside, one does not lose the acceptance.' Question: If the back of the kāṣāya is about to tear and one wishes to move the middle piece to the edges, is the acceptance preserved or not? Answer: If one first takes the two edges and stitches them together, and then uses a knife to cut away the middle of the back, and then stitches the borders, one does not lose the acceptance. If the kāṣāya is small and augmented with cloth, one does not lose the acceptance. If the kāṣāya is large and reduced, one does not lose the acceptance. Next, explaining lawful and unlawful auxiliary robes: The three robes require three kinds of ruined colors; for the rest, dotting them with pure color is permissible. The Caturvargika-vinaya states: 'Vulture-feather robes, human-hair blankets, horse-hair and yak-tail blankets, leather robes, grass robes, wooden robes, tree-bark and leaf robes, wooden bowls, and embroidered-hand robes—these are all non-Buddhist methods; wearing them incurs a sthūlātyaya offense. Leg wrappings, rush sandals, leg wraps with corded tops, padded tunics, trousers, robes adorned with pearls and garlands—these are all layperson garments; wearing them incurs a duṣkṛta. Going naked incurs a sthūlātyaya.' The Daśādhyāya-vinaya states: 'All fur and leather robes, single-sleeved robes, lined robes, all pillowcases, all pull-over robes, rain robes, all embroidered garments, all shirts, all trousers, all lined trousers, all unlined single robes, all paramīri, all śalaka garments, all white robes—monks must not wear any of these; wearing them incurs a duṣkṛta.' The four dependencies (also called the four noble lineages): 1. Relying on rag robes (This is the superior person: relinquishing valuable and fine materials, one stitches rags into a robe, not accepting the gifts of faithful donors. This is the least desire; merely enough to cover the body and practice the Path, with no diverse use. The middle person, unable to endure this, is permitted to receive robes in the order of the Saṃgha and receive shared-benefit items. The lower person is permitted to receive individual gifts and expensive spoiled garments). 2. Relying on begging for food (The superior person puts an end to pride, eliminates greed, humbles his body to beg for food, merely seeking to support the body, sustain life, and practice the Path. The middle person is permitted to receive meals in the order of the Saṃgha and sent offerings. The lower person is permitted to receive the Saṃgha's regular meals and individually invited offerings). 3. Relying on sitting under trees (The superior person uses grass for a seat, dwelling in cemeteries and under trees to minimize entanglements and walk the Path. The middle person is permitted to receive rooms distributed according to Saṃgha seniority, small rooms barely accommodating the body, and shaggy bedding. The lower person is permitted to receive private rooms, halls, upper chambers, couches, seats, woolen rugs, quilts, and mattresses, and things such as these). 4. Relying on fermented medicine (When sick, to eliminate karmic retributions and hindrances, the superior person takes these stale and discarded things; urine and feces juice can cure numerous diseases without harming a person, merely taken to cure afflictions, sustain the body, and practice the Path. The middle person relies on receiving ghee, oil, and honey through the Saṃgha's order. The lower person receives individual gifts. Monks rely on noting these four dharmas to obtain physical support, sustain life, dwell in peace, and practice the Path: robes are external resources, food is internal resource, bedding fends off external harms, medicine eliminates internal harms. Externally depending on robes and shelter, internally relying on food and medicine: only by noting these four conditions can one practice the Path. These four dharmas can generate the unoutflowing; hence they are named the four noble lineages. A monk should estimate his own strength and capacity and follow them accordingly; one must not practice beyond one's capacity. Why? If a superior person follows the lower person's practice, he regresses; if a lower person follows the superior person's practice, he falls short; if a middle person follows the superior practice, he overreaches. Therefore, each must estimate his own strength and diligently practice the Path. Thus the Mahāsāṃghika-vinaya states: 'If you wish to obtain the joy of extinction, / you should learn the śramaṇa's rule: / stay only to sustain body and life, / like a snake entering a rat's hole. / If you wish to obtain the joy of extinction, / you should practice the śramaṇa's rule: / robes and food merely tied to life, / whether fine or coarse, matching the assembly. / If you wish to obtain the joy of extinction, / you should practice the śramaṇa's rule: / knowing contentment in all things, / diligently practice the path to nirvāṇa.') The Caturvargika-vinaya lists ten kinds of robes that monks should dye into kāṣāya color and maintain: 1. linen robe, 2. cotton robe, 3. blanket robe, 4. kṣauma robe, 5. hemp robe, 6. śāṇaka robe, 7. hemp robe, 8. kośeya robe, 9. kujava robe, 10. kṣāmapāṇi robe. Ten kinds of rag robes: 1. cow-chewed robe, 2. rat-bitten robe, 3. fire-scorched robe, 4. water-soaked robe, 5. childbirth robe, 6. shrine robe (carried away from its place by birds or blown by the wind), 7. vow robe, 8. cemetery robe, 9. afterbirth robe, 10. funeral robe.