衣藥受淨總意
Robes, Medicine, and Acceptance of Purification: General Meaning
業疏(四上)云。上明受戒法儀。攝法在己義須將護。前境通漫未可隨彰。故約形有用收行相然身口之累。在生為重。受納將攝多隨妄心。隨妄染神。未卒清蕩。是以大聖設法防之。欲使形備法儀。心存正觀。折剉我慢。祛遣鄙雜。衣藥設致。大意如此。事鈔(下一)云。夫形居世累必假威儀。障蔽塵染。勿過衣服。若受用有方形不生[名*卜]戾。必領納乖式。便自陷深愆。乃至云。何名為制。三衣六物。佛制令畜。通諸一化。並制服用。有違結罪。何名為聽。謂百一衣財。隨報開許。逆順無過。通道濟乏也。又(下二)云。報命支持。勿過於藥。藥名乃通。要分為四。言時藥者。從旦至中聖教聽服。事順法應。不生罪累。非時藥者。諸雜漿等對病而設。時外開服限分無違。七日藥者。約能就法。盡其分齊。從以日限。用療深益盡壽藥者。勢分既微。故聽久服。方能除患。
The *Apocryphal Vinaya Commentary* (Vol. 4, Part 1) says: The above explains the procedure for receiving the Precepts. Once the Dharma is taken into oneself, it must be protected. The objects before one are broad and diffuse and cannot yet be followed individually, so the practice is defined in terms of bodily form and function, gathering in the aspects of conduct. Now, the burden of body and speech weighs heavily in one's life. In receiving and maintaining [the Precepts], one mostly follows the deluded mind. Following delusion stains the spirit, and it is not cleared all at once. Therefore the Great Sage established teachings to guard against this, wishing to make the bodily form complete in Dharma decorum and the mind established in right contemplation, to break down arrogance and dispel the vulgar and mixed. Robes, medicine, and provisions are arranged with this general intent.
The *Monastic Code* (Vol. 2, Part 1) says: Since the body dwells amid worldly burdens, it must rely on decorum to screen off the defilements of dust—nothing is more important than clothing. If one receives and uses them properly, the body does not give rise to transgression; but if one receives them contrary to rule, one brings deep fault upon oneself. It goes on to say: What is called a "regulation"? The three robes and six possessions—the Buddha regulated that they be kept, applying throughout the entire teaching.
All are regulated for wearing and use; violation entails an offense. What is called a "permission"? The one-hundred-and-one robe requisites are permitted according to one's circumstances—no fault whether met or unmet—opening the way to relieve want.
Again, (Vol. 2, Part 2) says: To sustain life, nothing is more essential than medicine. The term "medicine" is broad, and must be divided into four. "Timely medicine" means what the sacred teaching permits to be taken from dawn until noon; when the matter accords with Dharma, no offense arises. "Untimely medicine" means various blended drinks and the like, prepared for illness; permitted outside the [noon] time, within the limit there is no violation. "Seven-day medicine" is determined by its potency and by the Dharma; within its full measure, limited by days, it is used to treat and brings deep benefit. "Lifetime medicine" has only slight potency, so it is permitted for long-term use, and only thus can it remove illness.