根本說一切有部毘奈耶羯恥那衣事一卷
The Fundamental Matters of the Kāṭhina Robe in the Mūlasarvāstivāda Vinaya, Volume One
大唐三藏義淨奉 制譯
Translation by Tripitaka Master Yijing of the Tang Dynasty, by Imperial Command
爾時佛在室羅筏城逝多林給孤獨園。時有眾多苾芻在自來城三月坐雨安居已，各持衣鉢，詣世尊所。路逢泥雨，困於暑熱，野草割身，遍皆流汗，漸次遊行，至室羅筏城。時諸苾芻安置衣鉢，洗足已，至世尊處，頂禮雙足，在一面坐。世尊常法，見客苾芻來，共相慰問：「汝於何處安居而來至此？」白言：「世尊！我等於自來城三月安居已，而來至此。」問言：「汝等在彼安居，於三月中，得安樂住不？乞求飲食，不難得不？」答言：「世尊！我等三月安樂而住，飲食不難。我等從彼擎持衣鉢，所經道路，泥雨艱辛，身形疲頓，漸來至此。」世尊聞已，作如是念：「我諸弟子雨安居竟，人間遊行，擎持衣鉢，路逢泥雨，極遭辛苦，形體疲頓。我今宜可令諸苾芻，得安樂住。并諸施主福增長故，聽諸苾芻張羯恥那衣。張此衣時，有五勝利：一、無過十日犯；二、無過一月犯；三、無過經宿離衣犯；四、唯著上下二衣，得人間遊行；五、得隨意多畜長衣。復有五種饒益：一、得別眾食；二、得數數食；三、俗家不請，得往受食；四、得隨意多求衣；五、始從八月半，至正月半時，經五箇月所得財物，皆是羯恥那衣利養。如是開時，令諸弟子，得安樂住。」即告諸苾芻：「欲令汝等得安樂住，并諸施主福增長故，雨安居眾張羯恥那衣，獲多利益如前十種。」如世尊說張羯恥那衣者，諸苾芻不知云何張衣。佛言：「三月安居，眾獲衣物，應將作衣，先以言白，告眾令知：『大眾應知，今夏坐苾芻眾得此衣。若大眾樂者，令將此物，為眾作羯恥那衣。』至明日已鳴揵椎、集僧伽、言白已周。令一苾芻作白曰：
At that time, the Buddha was staying in the city of Śrāvastī, in the Jeta Grove, the garden of Anāthapiṇḍada. At that time, many monks, having completed their three-month rains retreat in their own city, each carrying their robes and alms bowls, set out for the place of the World-Honored One. On the road, they encountered muddy rain, were distressed by the summer heat, the wild grass cut their bodies, and they were covered in sweat. Traveling gradually, they arrived at the city of Śrāvastī. Then those monks set down their robes and bowls, washed their feet, and went to the place of the World-Honored One. They bowed with their heads at his feet and sat to one side.
It was the World-Honored One's usual practice, upon seeing visiting monks arrive, to greet and inquire of them: "From where have you come after your rains retreat?" They replied, "World-Honored One, we have come here after completing our three-month rains retreat in our own city." He asked, "During your three-month retreat there, did you dwell in comfort? Was it not difficult to obtain food and drink by alms?" They answered, "World-Honored One, we dwelled in comfort for three months, and food and drink were not difficult. But from there, carrying our robes and bowls, the road we traveled was muddy and rainy, full of hardship; our bodies were weary and exhausted, and we came here gradually."
Hearing this, the World-Honored One thought thus: "My disciples, having completed the rains retreat, travel among people carrying their robes and bowls. On the road they encounter muddy rain, endure extreme hardship, and their bodies become weary and exhausted. I should now enable the monks to dwell in comfort. Furthermore, for the sake of increasing the merit of the donors, I will allow the monks to spread the *kaṭhina* robe. When this robe is spread, there are five benefits: First, no offense is incurred for [keeping robes] beyond ten days; second, no offense is incurred for [keeping robes] beyond one month; third, no offense is incurred for being separated from one's robe overnight; fourth, one may travel among people wearing only the upper and lower robes; fifth, one may keep extra robes at will. There are also five kinds of advantage: First, one may partake of food separately from the community; second, one may eat repeatedly; third, one may go to receive food at a lay household even without an invitation; fourth, one may seek robes at will; fifth, from the middle of the eighth month to the middle of the first month, for a period of five months, all acquired goods are considered offerings for the *kaṭhina* robe. By granting this allowance, my disciples will be able to dwell in comfort."
He then addressed the monks: "In order that you may dwell in comfort, and for the sake of increasing the merit of the donors, the community that completed the rains retreat may spread the *kaṭhina* robe, obtaining the many benefits as previously stated in the ten points."
As the World-Honored One spoke of spreading the *kaṭhina* robe, the monks did not know how to spread the robe. The Buddha said: "For the three-month rains retreat, when the community acquires cloth goods, they should be made into a robe. First, a verbal announcement should be made, informing the assembly: 'Let the assembly know, the monks who completed the summer retreat have obtained this cloth. If the assembly agrees, let this material be made into a *kaṭhina* robe for the community.' The next day, after sounding the gong, assembling the Sangha, and the announcement has been fully made, one monk should make the formal proclamation as follows:"
「『大德僧伽聽！此衣是此處雨安居僧伽所獲利物，僧伽今共將此衣作羯恥那。此衣當為僧伽張作羯恥那。若張衣已，雖出界外，所有三衣尚無離過，何況餘衣？若僧伽時至聽者，僧伽應許僧伽今將此衣，令某甲苾芻當為僧伽作羯恥那。若張衣已，雖出界外，所有三衣尚無離過，何況餘衣？白如是。』羯磨准白成。次當差張羯恥那衣苾芻，須具五德者，應可量差，所謂無欲、愛、恚、癡、知張與不張。若異此者，即不應差。如是應差，為前方便。眾現集已，應先問能不能，云：『汝某甲！能為僧伽作張衣人不？』若言能者，答言：『我能。』次一苾芻作白羯磨，差云：『大德僧伽聽！此苾芻某甲，樂作張羯恥那衣人，今為僧伽張羯恥那衣。若僧伽時至聽者，僧伽應許僧伽今差某甲苾芻作張羯恥那人。此某甲當為僧伽張羯恥那衣。白如是。』『大德僧伽聽！此苾芻某甲，樂作張羯恥那人，今為僧伽張羯恥那衣。僧伽今差某甲作張羯恥那人。某甲苾芻當為僧伽張羯恥那。若諸具壽聽差某甲作張羯恥那人，此某甲當為僧伽張羯恥那者默然；若不許者說。』『僧伽已聽此某甲作張羯恥那人，此某甲當為僧伽作張羯恥那衣人竟。僧伽已聽許，由其默然故，我今如是持。』其次張衣苾芻應作白羯磨，當作羯恥那衣。
"Venerable Sangha, please listen. This robe is a shared offering received by the Sangha during the rainy season retreat here. The Sangha now collectively intends to designate this robe as a Kathina robe. This robe shall be established by the Sangha as a Kathina robe. Once the robe is designated, even if one goes beyond the monastery boundaries, there will be no fault in being separated from the three robes, let alone other robes. If the Sangha is ready, the Sangha should approve that the Sangha now entrusts this robe to Bhikkhu so-and-so to establish it as a Kathina robe for the Sangha. Once the robe is designated, even if one goes beyond the monastery boundaries, there will be no fault in being separated from the three robes, let alone other robes. This is the declaration."
The formal motion follows the declaration. Next, a bhikkhu should be appointed to establish the Kathina robe. He must possess five qualities: free from desire, attachment, aversion, delusion, and knowing whether the robe should be designated or not. If he lacks these, he should not be appointed. The appointment should proceed as follows, with proper preparation.
After the assembly has gathered, first ask if he is capable: "You, so-and-so, can you serve as the person who establishes the robe for the Sangha?" If he says he can, he should reply, "I can."
Then, one bhikkhu should make the formal declaration and motion for appointment: "Venerable Sangha, please listen. This bhikkhu, so-and-so, is willing to serve as the person who establishes the Kathina robe. He will now establish the Kathina robe for the Sangha. If the Sangha is ready, the Sangha should approve that the Sangha now appoints Bhikkhu so-and-so as the person who establishes the Kathina robe. This so-and-so will establish the Kathina robe for the Sangha. This is the declaration."
"Venerable Sangha, please listen. This bhikkhu, so-and-so, is willing to serve as the person who establishes the Kathina robe. He will now establish the Kathina robe for the Sangha. The Sangha now appoints so-and-so as the person who establishes the Kathina robe. Bhikkhu so-and-so will establish the Kathina for the Sangha. If the venerable ones approve appointing so-and-so as the person who establishes the Kathina robe, and that this so-and-so will establish the Kathina for the Sangha, remain silent; if anyone does not approve, speak."
"The Sangha has approved appointing this so-and-so as the person who establishes the Kathina robe. This so-and-so will serve as the person who establishes the Kathina robe for the Sangha. The Sangha has approved by its silence. Thus, I now declare it settled."
Next, the bhikkhu appointed to establish the robe should make the formal declaration and proceed to establish the Kathina robe.
「『大德僧伽聽！此衣當為僧伽作羯恥那衣。此苾芻某甲，僧伽已差作張衣人。若僧伽時至聽者，僧伽應許僧伽今以此衣作羯恥那，付某甲苾芻。白如是。』羯磨准白應作。
"Venerable Sangha, please listen. This robe shall be made into the Kathina robe for the Sangha. This Bhikkhu named so-and-so has been appointed by the Sangha as the robe distributor. If the Sangha is ready, the Sangha should consent. The Sangha now makes this robe into the Kathina robe and entrusts it to Bhikkhu so-and-so. This is the announcement." The formal act should be performed accordingly.
「作羯恥那衣苾芻，制其行法。作衣之處，當須在前洗浣染治、割截縫刺，乃至刺三兩針共作。復須再三作如是念：『此衣當為僧伽張作羯恥那衣、現張作羯恥那衣、已張作羯恥那衣。』於此三心，但為後二，亦成作法。若不作者，得惡作罪。次至八月白半十五日，其知事人應告大眾，作如是白：『諸大德！明日我當為眾張羯恥那衣，仁等各各捨舊持衣，來集某甲處。』其張衣苾芻，於此衣上布列名花，妙香熏馥，鳴揵椎集眾，言白復周。可將此衣至，上座前立，兩手擎衣，作如是白：
A monk should follow proper procedures when making the Kathina robe. In the place where the robe is made, one must first wash, dye, prepare, cut, and stitch it—even if only sewing two or three stitches at a time. One must also repeatedly think: "This robe is to be made as a Kathina robe for the Sangha, is being made as a Kathina robe, and has been made as a Kathina robe." If one maintains only the last two of these three thoughts, the procedure is still valid. If one does not do so, it constitutes an offense of wrongdoing.
Then, on the fifteenth day of the first half of the eighth month, the steward should announce to the assembly: "Noble ones! Tomorrow I will spread the Kathina robe for the community. Each of you should set aside your old robes and gather at a certain place."
The monk who spreads the Kathina robe should decorate it with various flowers and fragrant incense, then sound the signal to gather the assembly and make the announcement. He should bring the robe, stand before the senior monk, hold it with both hands, and declare the following.
「『大德僧伽聽！此衣僧伽許張作羯恥那衣，我苾芻某甲，僧伽今差作張羯恥那衣人。我某甲是張羯恥那衣，我以此衣，當為僧伽張作羯恥那衣。』如是三說。次舒張此衣，上座前立，作如是語：『上座存念！此衣僧伽許作羯恥那衣，我苾芻某甲是張衣人。我今為大眾張此衣。』上座答曰：『善哉張衣！極善張衣！此中所有財利饒益，我當獲之。』如是三說，乃至行末，皆作是說：『善哉張衣！極善張衣！此中所有財利饒益，我當獲之。』次復應知持衣人法，不持此衣至大小便室，不入厨舍煙火之處，不安置露地，不棄衣向界外。設暫出，不應經宿。持衣苾芻若不依行者，得越法罪。其持衣人，既至正月十五日，應在眾中作如是白：『大眾應知！明日當出羯恥那衣，仁等各各守持自衣，其有利物，大眾應分。』」
"'Revered Sangha, please listen. This robe has been authorized by the Sangha to be spread as the Kathina cloth. I, the monk named [your name], have been appointed by the Sangha as the robe-spreader. I am that robe-spreader, and with this robe, I will now spread it as the Kathina cloth for the Sangha.' This is said three times. Then, having spread out this robe, one stands before the senior monk and says: 'Venerable senior monk, please bear this in mind. This robe has been authorized by the Sangha to be made into the Kathina cloth. I, the monk named [your name], am the robe-spreader. Now, on behalf of the community, I spread this robe.' The senior monk replies: 'Well done, spreading the robe! Extremely well done! Whatever financial benefits and advantages arise from this, may I obtain them.' This is said three times, down to the last junior monk, each saying: 'Well done, spreading the robe! Extremely well done! Whatever financial benefits and advantages arise from this, may I obtain them.'
Next, one should know the rules for the monk who keeps this robe. He must not take this robe into the toilet or bathroom, or enter a kitchen or smoky area with it; he must not leave it out in the open, and he must not abandon the robe outside the monastery boundary. Even if he temporarily leaves, he should not leave it overnight. If the robe-keeper monk fails to follow these rules, he commits an offense of transgressing the code of conduct.
The robe-keeper, when it reaches the fifteenth day of the first month, should announce before the assembly: 'The Sangha should know that tomorrow we are to withdraw the Kathina cloth. Let each of you keep your own robes. As for the material gains, the Sangha shall distribute them.'"
鄔波離請世尊曰：「有幾種人不成張衣？」佛言：「有五種人：謂無夏人、破夏人、後夏人、求寂人、張衣之時不現前者。復有五種不成張衣：謂行遍住人、行遍住竟人、行六夜人、行六夜竟人、授學人。」「大德！有幾種人但得財利，而無饒益？」佛言：「有五種人：謂無夏、破夏、後夏、求寂、不現前人。復有五種人：行遍住人、遍住竟人、六夜人、六夜竟人、授學人，此謂得利、無饒益。」「大德！有幾種人利、益俱無？」佛言：「鄔波離！有五種人：謂不見罪被舉人、重犯被舉人、不捨惡見被舉人、餘處坐夏人、僧破已後非法律人。」
Upavana asked the World-Honored One: "How many kinds of people are not eligible to receive robe cloth?"
The Buddha said: "There are five kinds: those who have not completed a rains retreat, those who have broken their retreat, those who begin their retreat late, those who are still in training, and those who are not present when the robe cloth is distributed. There are also five other kinds who are not eligible: those undergoing the penance of wandering, those who have completed that penance, those undergoing the six-day penance, those who have completed the six-day penance, and those under guided instruction."
"Venerable Sir, how many kinds of people receive material offerings but gain no spiritual benefit?"
The Buddha said: "Five kinds: those who have not completed a rains retreat, those who have broken it, those who begin late, those still in training, and those not present. Another five: those undergoing wandering penance, those who have completed it, those undergoing the six-day penance, those who have completed it, and those under guided instruction. These people receive material offerings but gain no spiritual benefit."
"Venerable Sir, how many kinds of people receive neither material offerings nor spiritual benefit?"
The Buddha said: "Upavana, there are five kinds: those who have been expelled for not seeing their offense, those who have been expelled for committing a serious violation, those who have been expelled for not abandoning wrong views, those who observe rains retreat elsewhere, and those who follow false teachings after the monastic community has split."
時有眾多苾芻人間遊行，遭賊劫奪，漸至室羅筏城。諸苾芻見問言：「善來具壽！行李安樂不？」答言：「何有安樂？所是衣物，皆被賊奪將。」報言：「具壽！今我此處多有衣利，若出羯恥那衣，得與具壽共相分給。」以緣白佛，佛言：「苾芻若有賊緣，當可為出羯恥那衣。應如是出，如常作前方便已，令一苾芻作白羯磨：『大德僧伽聽！於此住處，和合僧伽共張羯恥那衣。今有眾多苾芻，被賊所劫無衣至此。若僧伽時至聽者，僧伽應許僧伽今為此被賊苾芻出羯恥那衣。白如是。』羯磨准白成，乃至結竟。既作法已，所有利物，受衣之人皆共平分。其所得衣，各隨自意，分遺被賊無衣苾芻。」
At that time, a group of monks were traveling through a human settlement when they were robbed by bandits. They gradually made their way to the city of Shravasti.
When the other monks saw them, they asked, "Welcome, venerable ones! Was your journey comfortable and peaceful?"
The robbed monks replied, "How could it be comfortable? All our robes and belongings were stolen by bandits."
The other monks said, "Venerable ones, here we have ample cloth offerings. As soon as we distribute the Kathina cloth, we will share it with you."
They reported this matter to the Buddha. The Buddha said, "Monks, if there is a case of robbery, the Kathina cloth should be distributed. The procedure is as follows:
First, perform the usual preliminary preparations. Then, one monk should make the following formal motion (Kamma-vācā):
'Venerable Saṅgha, hear me. In this dwelling, the united Saṅgha has spread the Kathina cloth. Now, there are many monks who have been robbed and have arrived here without robes. If the Saṅgha deems it the right time, the Saṅgha should agree to distribute the Kathina cloth for these robbed monks. This is the motion.'
The formal procedure should be completed according to this motion. Once this is done, all the cloth offerings should be equally divided among those who receive them. Then, each recipient may, according to their own discretion, give a portion to the monks who were robbed and left without robes."
鄔波離請世尊曰：「大德！疎薄衣、惡衣、多結衣、紵麻衣、繚緣衣、破故衣、犯捨衣、死人衣，此等諸衣合作羯恥那不？」佛言：「不合。」「大德！石碾衣、及屬別人三衣、及不滿三五肘、或不割截、或不清淨、或不差張衣人、或在界外，得張衣不？」佛言：「不合。」「夏三月中所得衣，成張衣不？」佛言：「得。」「若夏三月了，所得之衣得作羯恥那衣不？」佛言：「得。」若更有眾多法非法衣，准上文意應知。
出羯恥那衣相，本有八種。云何為八？攝頌曰：
Regarding the appearance of the Kashaya robe, it originally has eight types. What are these eight? The summary verse says:
初決去不定、 決定失去衣、
聞出出界疑、 望斷同心出。
First, resolve uncertainty— Once resolved, you lose the cloak of hesitation.
Hearing the teachings, you leave the boundary of doubt, Gazing toward the end, you cut off bonds of the heart, and emerge.
云何決去失？如有苾芻，同在一處受羯恥那衣。作衣已竟，於此無戀心，遂持衣鉢欲往餘方，出界外更不擬來，決意出者，是名決去失。
云何不定失？如有苾芻，同在一處受羯恥那衣，未作衣遂出界外求衣，或未作衣、或已作半，於此利物及以住處，或有戀、或無戀、或有望、或無望，更擬還作衣、或起疑念，是名不定失。
云何決定失？如有苾芻，同在一處受羯恥那衣，未作衣遂出界外求衣，作如是念：「還來作衣。」復作是念：「我今出去，更不復來，亦復不能造支伐羅。」是名決定失。
云何失去失？如有苾芻，同在一處受羯恥那衣，未作衣出界外造支伐羅，起首作衣，遂失其衣，是名失去失。
云何聞出失？如有苾芻，同在一處受羯恥那衣，未作衣出界外求衣，念言：「迴還我當作衣。」去後大眾遂便出衣。彼聞出羯恥那衣，心生隨喜：「善哉出衣。」是名聞出失。
云何出界疑失？如有苾芻，同在一處受羯恥那衣。未作衣，苾芻自念：「出界作支伐羅。若了、若不了，或還、不還。」生如是心，出界便失。
云何望斷失？如有苾芻，同在一處受羯恥那衣作衣，作衣未竟，出界求覓，擬還作衣。既至彼方，求衣不得，望心斷絕，是名望斷失。
云何同心出？如有苾芻，同在一處受羯恥那衣作衣，出界外求衣，後還來住處，共眾作白二法出衣，是名同心出。
根本說一切有部毘奈耶羯恥那衣事一卷