---
title: "律抄第三卷手決 · 1 畜長過十日戒"
description: "律抄第三卷手決是佛教律宗重要典籍，相传为唐代高僧道宣律师所著。该书成书于中国佛教律学鼎盛时期，系统总结了佛教戒律的精要，尤其侧重比丘、比丘尼的日常行为规范与戒律实践。内容涵盖衣、食、住、行等僧团生活细节，并阐释持戒与修行的内在关联。作为南山律宗的核心文献之一，该手決不仅为唐宋时期僧团提供了权威戒律指南，更对汉传佛教律学体系的形成产生深远影响，至今仍被视为了解佛教戒律思想的重要参考。"
url: "https://rushiwowen.co/en/r/cmcwplq4a2772js04nio2mkhc"
---

### 畜長過十日戒一

> Long-Term Animal Keeping Precept 1

以一日所成故者。彼云。長衣一日成。五條二日成。七條四日成。大衣五日成。長衣易作故云一日成。又解一日所成者。以由初一日後九日總得衣。至十一日明相出。由前一日衣過限。染後總犯故道由一日所成也。無因緣者。若得衣已。若有一月五月及起四相。或被舉留難等緣。不犯故須言無因緣也。四能染應量所染云何。故皆一染者。准多論應爾。當部不然。前句是不共活人者。前句二人共物過日不犯。今多人共物。而一善毘尼人作淨。而不犯者。明知此多人共者共活人。若不作淨即犯。故須如法方得不犯。前是不共活人。故直爾不犯耳。准此餘方未必手捉。始犯者邊方望中國為餘。肩上膝上等是邊方文。文勢相違也。入算抄十日數也。蘇等者。蘇是七日藥。若加法入算數過七日亦犯也。故言衣蘇。十日通皆不犯者。此得不得約降句說之。初日二日不得。三日四日得。乃至十日得。不說前抄犯提。初日十日總得衣者全易解。抄不舉之。第三句一日得。二日得。三日不得。四日乃至十日得。前九日所得衣盡犯。第四句一日得二日得三日得。四日不得。五日得。乃至十日得。如是第五日第六日第七日。是次第漸降。日向下直至十日不得衣。向前有九日不得。其不得日既無衣體。經十日經明相出。其應得衣日。並被初日所染盡。尼薩耆故過十日。通皆不犯。通不相染者。但一日二日隨所得衣。或作淨施。或與人失等。至十一日不犯。故道通不相染不隨初日所染餘無法緣是犯者。從初日得衣。乃至十日得衣。若不淨施不與人不失不故壞不忘却等。並是犯故。道餘無法緣。七親厚意者。律文更有一取字。謂親厚意取。謂初受物時不作己物。餘作親厚意取。作他物解取。隨過日不犯更作親厚意取。即如己物也。昔以財者畜心染犯者。昔解云。有人畜衣犯長。已將所犯長衣貿得餘衣。衣體雖去畜心不除。貿得新衣為畜心之所染也。若作失相亦同上。前行十日內奪衣相。十日內作奪失相等。無情過亦不失衣體。實在妄起失相心耳。初言長已竟者。三衣財體具足竟。二云衣已竟者。三衣加受持竟。未持無過。三云衣已竟。三衣故。竟如此可以知。

> \*\*Explanation of "Completed in One Day" and Related Matters\*\* Regarding the statement "completed in one day," it means: a long robe (antaravāsaka) is completed in one day, a five-panel robe (uttarāsaṅga) in two days, a seven-panel robe in four days, and a large robe (saṃghāṭi) in five days. A long robe is called "completed in one day" because it is easy to make. Alternative interpretation: "Completed in one day" means that from the first day onward, one has a total of ten days to obtain the robe. When the dawn of the eleventh day breaks, because the robe obtained on the first day has exceeded the time limit, all subsequent acquisitions are tainted by that first-day robe. Thus, it is said to be "completed in one day." \*\*No Extenuating Circumstances\*\*: If one has obtained a robe and encounters circumstances such as a period of one month, five months, or the arising of the four phases (of impermanence), or obstacles like being censured or detained, then one does not incur an offense. Therefore, the text says "without extenuating circumstances." \*\*Regarding the Four Types of Contamination\*\*: How does contamination apply to appropriately sized robes? They are all contaminated by the first-day robe, as per the Vibhāṣā. However, our school disagrees. The earlier statement concerned two people sharing goods—when they exceed the time limit, there is no offense. But now, when many people share goods, if one person skilled in Vinaya performs the "making pure" (kaṭhina) ceremony, there is no offense. This shows that when many share goods with a co-resident, if the purification is not performed, an offense occurs. Thus, one must follow the proper procedure to avoid guilt. In the earlier case, it involved a non-co-resident, so there was no offense even without purification. Based on this, other regions may not require physically holding the robe. The "border regions" refer to areas beyond Central India. Passages about "shoulders" and "knees" are from the border-region texts, which seem contradictory in structure. \*\*Counting into the Ten Days\*\*: The inclusion in calculation refers to adding it to the ten-day count. As for "butter, etc.," butter is a seven-day medicine. If one applies the method and counts it into the calculation, exceeding seven days is an offense. Therefore, the text says "robe and butter"—for ten days, neither incurs an offense. \*\*Whether One Gains or Not in the Ten Days\*\*: This is explained according to the descending sequence of days. On the first and second days, one does not gain; on the third and fourth days, one gains; up to the tenth day, one gains. The earlier offense of naiḥsargika (forfeiture) is not mentioned in the text. If one gains the robe on the first day and the tenth day, it is entirely easy to explain; the text does not elaborate. \*\*Third Case\*\*: On the first day one gains, on the second day one gains, on the third day one does not gain, and from the fourth through the tenth day one gains—all robes gained in the first nine days are tainted. \*\*Fourth Case\*\*: On the first day one gains, the second day gains, the third day gains, the fourth day does not gain, the fifth day gains, and so on through the tenth day. Thus, from the fifth to the seventh day, there is a gradual decline, moving downward day by day until the tenth day, when one does not gain. Looking backward, there are nine days of no gain. Since there is no robe-body on the non-gain days, even after ten days and dawn breaking, the days on which one should have gained are all tainted by the first-day robe. Therefore, exceeding ten days is a naiḥsargika offense. \*\*All Cases Without Taint\*\*: If on the first or second day, one either performs "pure giving" (making the robe pure), gives it away to someone, loses it, etc., then by the eleventh day there is no offense. Thus, the text says "without mutual taint"—meaning not stained by the first-day robe. \*\*Other Cases Without a Legal Cause Constitute an Offense\*\*: From the first day of gaining the robe through the tenth day, if one does not perform pure giving, does not give it away, does not lose it, does not intentionally destroy it, does not forget it, etc., then it is an offense. Thus, the text says "other cases without a legal cause." \*\*Seven Cases of Close Affection\*\*: The Vinaya text includes an additional word "take," meaning taking with an attitude of close friendship. When first receiving an object, one does not regard it as one's own but takes it with an attitude of close friendship. If one then regards it as another's possession by taking it with that attitude, even after exceeding the time limit there is no offense. If one again takes it with an attitude of close friendship, it becomes like one's own possession. \*\*Former Interpretation\*\*: Some people keep a robe that incurs the offense of exceeding the limit. They then trade that offending robe for another robe. Although the robe-body is gone, the mind of keeping it is not eliminated. The newly obtained robe becomes tainted by that mind of keeping it. The same applies if one creates a sign of loss. \*\*Within the First Ten Days, Creating a Sign of Seizure\*\*: If within ten days one creates signs of seizure, loss, etc., there is no transgression, and the robe-body is not lost. It is merely the arising of a false thought of loss. \*\*The First Statement "Long Robes Completed"\*\*: This means the material of the three robes is fully complete. The second statement "Robes Completed" means the three robes have additionally been properly received and held; without this, there is no offense. The third statement "Robes Completed" refers to the old three robes being complete—thus, one can understand the distinction.