---
title: "僧羯磨 · 11 德衣篇(中)"
description: "僧羯磨是唐代律宗高僧怀素编集的一部重要佛教律典。怀素律师继承法砺相部宗思想，精研戒律，因感当时律藏繁杂而撰此书。其主要内容系统整理了佛教僧团的各种羯磨即僧事议事作法，涵盖受戒、说戒、忏悔、安居等僧团重要行事仪轨。本书以简明实用的方式汇编律制，为僧团如法运作提供了权威依据，在汉传佛教律学发展中具有承前启后的关键地位，是研究唐代律宗及佛教制度的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwjpum30ho9l704p3mcavdp"
---
## 僧羯磨卷中出《四分律》
> Monks' Karma, Volume 2from the Four-Part Vinaya
西太原寺沙門懷素集
> Compiled by Monk Huaisu of Xitaiyuan Temple
### 德衣篇第十一
> Chapter 11: The Robe of Virtue
受功德衣白法律言：若得新衣、若檀越施衣、若糞掃衣。若是新衣、若是故衣，新物帖作淨；若已浣，浣已納作淨。不以邪命得、不以相得、不激發得、不經宿得、不捨墮作淨。即日來應法，四周安緣，五條作十隔；若過是者，亦應受。應自浣染、舒張、碾治，裁作十隔縫治。應在眾僧前受，如是白：
> Receiving the Robe of Merit and Its DeclarationThe Vinaya states: If one receives a new robe, or a robe donated by a lay patron, or a discarded cloth robe—whether it is new or old—new fabric is to be treated as "pure" by sewing on a marking patch; if it has already been washed, it is to be rewashed and treated as "pure." It must not be obtained through wrong livelihood, not obtained through begging, not obtained through agitation, not obtained by keeping it overnight, and not obtained through items subject to forfeiture or confession—such cloth is to be treated as "pure." It must be received on the same day it is obtained, for it to be in accordance with the rules. The robe is to have a border stitched on all four sides, and to have five sewn sections with ten panels. Even if it is larger than this, it may still be accepted. One should personally wash it, dye it, stretch it, press it, and cut it into ten panels to be sewn. The robe should be received in the presence of the monastic community. The declaration should be made as follows:
大德僧聽！今日眾僧受功德衣。若僧時到，僧忍聽，眾僧和合受功德衣。白如是。
> Respected Sangha members, please listen. Today, the Sangha will receive the Kathina robe. If the Sangha is ready, may the Sangha be willing and united in receiving the Kathina robe. Thus we proclaim.
差持功德衣人法律言：應問誰能持功德衣？若言能者，白二差持。應如是作。
> Selecting a person to hold the Robe of Merit The Vinaya says: One should ask, "Who can hold the Robe of Merit?" If someone says "I can," then with a single motion and two proclamations, the selection is made. It should be done in this way.
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘，為僧持功德衣。白如是。
> Elderly monks, please listen. If the monastic community is ready and has agreed, the community appoints a specific Bhikkhu to carry the robe of merit for the community. This is the statement.
大德僧聽！僧差某甲比丘，為僧持功德衣。誰諸長老忍僧差某甲比丘，為僧持功德衣者默然，誰不忍者說。僧已忍差某甲比丘，為僧持功德衣竟。僧忍，默然故，是事如是持。
> Listen, venerable monastics. The community has appointed Bhikkhu \[name\] to carry the robe of merit. If any elder agrees with this appointment, please remain silent. If anyone disagrees, please speak now. The community has already agreed on appointing Bhikkhu \[name\] to carry the robe of merit. We remain silent because the community is in agreement. Let it be so.
付功德衣與持衣人法差已，作白二付。應如是作。
> The Method of Giving the Robe and of the Robe-Wearer After the selection, a motion followed by one proclamation is to be made. It should be done like this.
大德僧聽！此住處僧得可分衣物，現前僧應分。若僧時到，僧忍聽，僧持此衣與某甲比丘，此比丘當持此衣，為僧受作功德衣，於此住處持。白如是。
> Listen, Venerable Sangha! The community in this dwelling has received divisible robes that should be distributed among the present monks. If the Sangha is ready, please consent. The community will give this robe to monk \[Name\]. This monk will accept this robe on behalf of the Sangha, using it as a robe for the kathina ceremony to be kept in this dwelling. This is the motion.
大德僧聽！此住處僧得可分衣物，現前僧應分。僧今持此衣與某甲比丘，此比丘當持此衣為僧受作功德衣，於此住處持。誰諸長老忍僧持此衣與某甲比丘受作功德衣者默然，誰不忍者說。僧已忍與某甲比丘衣竟。僧忍，默然故，是事如是持。
> Venerable monks, please listen. The sangha in this residence has obtained distributable robes. The robes should be distributed among the monks who are present. The sangha now gives this robe to monk \[Name\]. This monk will accept this robe on behalf of the sangha for the purpose of making the kathina cloth, and will keep it here at this residence. Any elder who agrees that the sangha gives this robe to monk \[Name\] for making the kathina cloth should remain silent. Those who disagree, please speak. The sangha has already given the robe to monk \[Name\]. Because the sangha remains silent in agreement, this matter is thus settled.
持衣僧前受法持衣比丘應起捉衣，隨諸比丘手得及衣，言相了處，作如是言：
> Receiving the precepts before the robe-holding monk The robe-holding monk should stand up and take hold of the robe, within reach of the other monks' hands and the robe, where speech can be distinctly heard, and speak thus:
此衣眾僧當受作功德衣，此衣眾僧今受作功德衣，此衣眾僧已受作功德衣竟。三說。彼諸比丘應如是言：其受者已善受，此中所有功德名稱屬我。持衣人應答言：爾。如是次第乃至下座。受已，得作五事：一、得畜長衣，二、離衣宿，三、得別眾食，四、得展轉食，五、得不囑比丘入聚落。
差人作功德衣法律言：若得未成衣，僧應白二差人作。應如是差。
大德僧聽！若僧時到，僧忍聽，僧差某甲比丘，為僧作功德衣。白如是。
大德僧聽！僧差某甲比丘，為僧作功德衣。誰諸長老忍僧差某甲比丘，為僧作功德衣者默然，誰不忍者說。僧已忍差某甲比丘，為僧作功德衣竟。僧忍，默然故，是事如是持。作法如前。
> Reverend monastics, please listen. The Sangha has appointed Bhikkhu \[Name\] to make the Kathina robe for the Sangha. If any elder is content with this appointment, please remain silent. If anyone is not content, please speak now. The Sangha has already approved the appointment of Bhikkhu \[Name\] to make the Kathina robe. Since the Sangha is content through silence, this matter is concluded and should be upheld as such. The procedure is as before.
出功德衣法彼六群比丘不出功德衣，作如是意：「以久得五事放捨。」佛言：「不應作如是意，聽冬四月竟，僧應出功德衣。」應如是作。
大德僧聽！今日眾僧出功德衣。若僧時到，僧忍聽，僧今和合出功德衣。白如是。若不出，過功德衣分齊，突吉羅。有八因緣捨功德衣：一、去，二、竟，三、不竟，四、失，五、斷望，六、聞，七、出界，八、共出。復有二種捨功德衣：持功德衣比丘出界外宿，眾僧和合共出。
> Noble monastics, please listen. Today the community of monks will lay aside the karmic merit robe. If the community is ready, let the community consent. The community now, in harmony, lays aside the karmic merit robe. This is the announcement. If not laid aside within the proper time for the karmic merit robe, it is a minor offense. There are eight conditions for laying aside the karmic merit robe: 1. Leaving, 2. Completion, 3. Incompletion, 4. Loss, 5. Abandoning hope, 6. Hearing news, 7. Going outside the boundary, 8. Laying aside together. There are also two ways of laying aside the karmic merit robe: when the monk wearing it stays overnight outside the designated area, or when the community collectively sets it aside.