---
title: "四部律并論要用抄 · 8 四部律及論明衣法"
description: "四部律并論要用抄是中国唐代高僧道宣律师所编纂的一部律学著作。道宣律师是律宗南山宗的创始人，该书成于唐代佛教律学鼎盛时期。其主要内容是对佛教四部广律即十诵律、四分律、僧祇律、五分律的精要摘抄和系统整理，并附以相关论释。该抄本以简明扼要的方式呈现了佛教戒律的核心内容，为僧团持戒修行提供了重要依据。在佛教史上，此书具有承前启后的地位，不仅继承了前代律学传统，更推动了汉传佛教律学体系的发展完善，是研究中国佛教戒律思想不可或缺的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwshzmn1md2ie04i731qb4d"
---
### 四部律及論明衣法第八
> Regulations on Robes in the Four Vinayas and Commentaries, Chapter 8
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。
> Three robes and six items. First, the AntarvāsaThis is the five-panel robe. It has one long and one short section, single-layered. Worn in the monastery courtyard, while walking, and during daily activities such as sewing robes, washing bowls, and doing chores.. Second, the UttarāsaṅgaThis is the seven-panel robe. It has two long and one short section, double-layered. It is cut into panels. Worn when entering assemblies, giving teachings, at meals, while walking, and during worship.. Third, the SaṅghāṭiThis robe has many panels. It is also called the great robe. Worn when entering royal palaces or villages, overcoming demons, subduing wrong views, and guiding unruly people. The great robe's majesty earns respect and faith from sentient beings.. Fourth, the bowlMade of clay or iron. Large ones hold three liters, small ones one and a half liters. After being smoked and oiled properly, it is not defiled and can be used regularly.. Fifth, the sitting matThis is the seat cloth. Small ones are at least three feet wide and up to four feet long. Large ones are up to five feet long and four feet wide. The edges are sewn and dyed in a faded color.. Sixth, the needle caseMade of bronze, iron, tin, bamboo, or wood. Carried for personal use. Nuns have five robes, adding the shoulder cover and the under-robe as two additional garments.. Question: What conditions must be met for the three robes to be properly received and held? Answer: Four conditions must be fulfilled for a robe to be properly received and held. Without all four, it is not valid. What are the four? First, the material must be proper. Second, the dyeing must be proper. Third, the making must be proper. Fourth, the measurements must be proper. What does proper material mean? Fine silk, cotton cloth, and similar that are not items obtained through forfeiture offenses or through selling are considered proper. Thin fabrics like patterned silk, gauze, and similar sheer materials cannot be properly received. What does proper dyeing mean? According to the Ten Recitations, five major colors cannot be used for a properly received robe: true blue, true yellow, true red, true white, and true black. The Vibhāṣā commentary states that true purple, madder red, turmeric yellow, and safflower yellow are also improper colors. What counts as a proper color? The monastic codes say that any of three muted tones may be used — blue-black, black, or mulberry brown — and these are considered proper. The Five Part Vinaya says that naturally colored and silk fabrics may be re-dyed to break up the original fine color and then properly received. Monks must set aside ornamentation, abandon pride, and walk the path. Wearing fine colors breeds indulgence and arrogance, weakens devotion to the path, and draws ridicule from laypeople, harming the Dharma. What does proper making mean? The robe should be sewn with reverse stitching, with hemmed edges and attached fasteners and corner patches. The five-panel robe has one long and one short section, and whether it is cut into panels or not, it can be properly received. The seven-panel robe has two long and one short section and must be cut into panels. The great robe comes in nine gradesFrom the Vinaya Vibhāṣā commentary.. The lower grades have nine, eleven, or thirteen panels, with two long and one short. The middle grades have fifteen, seventeen, or nineteen panels, with three long and one short. The upper grades have twenty-one, twenty-three, or twenty-five panels, with four long and one short. If a lower robe is used as an upper robe, it is valid but incurs an offense. The Four Part Vinaya says: if an old great robe with four layers is made into a seven or five-panel robe, each should be two layers. If a new great robe is made, it should have two layers, while the seven and five-panel robes should have one layer each. For discarded cloth robes, any number of layers is acceptable. The Five Part Vinaya says: some monks painted stripes on uncut cloth, or sewed panels onto the robe, or made panels half pointing up and half down, or pinched panels into place. The Buddha said this should not be done — doing so incurs a wrongdoing offense. Question: The Four Part Vinaya only says "sew" the saṅghāṭi, not "stitch." Is it valid if sewn with regular straight stitching? If this is a partial explanation, both the Saṅghāṭi school, the Five Part Vinaya, and the commentaries all clarify that reverse stitching is required. There are two kinds of sewing: straight stitching and reverse stitching. What is meant here is reverse stitching. The Ten Recitations says: the reason robes use reverse stitching is that laypeople's clothes are made with straight stitches, so reverse stitching distinguishes monastic robes from worldly ones. If someone patches a robe with a one- or two-foot piece of cloth, it should be reverse stitched. If a robe is straight stitched and the owner passes away, the straight stitched portion should be removed and given to the saṅgha, with the rest given to the one caring for the sick. This is found in the first volume of the seventh section. Based on this, we know that straight stitching is not valid. Furthermore, the Four Part Vinaya does not specify how to receive robes — but surely one must receive them properly. What does proper measurement mean? The Four Part Vinaya says: the great robe and seven-panel robe should be three cubits long and five cubits wide. The five-panel robe should be two cubits long and four cubits wide. The Saṅghāṭi school says: the great robe has three sizes. The upper size matches the Four Part Vinaya. The middle size is five cubits minus a hand's width in length, and three cubits minus a hand's width in width. The lower size is four and a half cubits minus a hand's width in length, and two and a half cubits minus a hand's width in width. The seven and five-panel robes follow the same three sizes. If made smaller than the standard, it is valid. If larger, it is not valid. Now, the method of receiving the robes. The Four Part Vinaya says: there were monks who did not know how to properly hold the three robes. The Buddha said they should receive them properly. If in doubt, they should set them aside and then receive them anew. Monks who have the three robes but have not received them properly incur a wrongdoing offense. Although this is stated, the method of receiving and setting aside is not given in detail. Based on the three main recensions of the Vinaya, I will briefly present the formulas for receiving and setting aside robes. When performing the ceremony, any one of these versions is sufficient for properly receiving the robes. From the Five Part Vinaya — setting aside a robeExpose the right shoulder, remove sandals, kneel, hold the robe, and recite with focused mind.: "This robe of mine, of such-and-such panels, I set aside."Recite three times. Receiving a robe: "This robe of mine, of such-and-such panels, I receive."Recite three times. From the Saṅghāṭi school — setting aside: "This saṅghāṭi robe is among my three robes. I received it before; now I set it aside."The same applies to the other two robes. Receiving: "This saṅghāṭi robe is among my three robes. I now receive it, and it may not be left apart from me overnight."Recite three times. The same applies to the other two robes. Receiving the bowl: "This bowl of mine, of proper size, I receive for use as my alms vessel."Recite three times. The Ten Recitations gives the nuns' formula for receiving robes and bowl: "I, so-and-so, receive this bowl of proper size for long-term use."Recite three times. Receiving the robe: "I, so-and-so, receive this saṅghāṭi robe of nine panels, with two long and one short, cut into panels."Recite three times. For fifteen panels and above, say "three long and one short." For twenty-one panels and above, say "four long and one short." "I, so-and-so, receive this uttarāsaṅga robe of seven panels, with two long and one short, cut into panels."Recite three times. "I, so-and-so, receive this antarvāsa robe of five panels, with one long and one short, cut into panels."Recite three times. The Four Part Vinaya says: a monk obtained uncut cloth in sufficient width and length, but when cut into panels there was not enough. He wanted to make a patch-style robe. The Buddha said this was permissible. The Ten Recitations says: a poor monk could not make a robe cut into panels. He was allowed to attach panel patches — five, seven, nine, eleven, up to nineteen. If he could manage it, he should cut the three robes into panels. The Five Part Vinaya, in its chapter on robes, says: a monk obtained too little cloth to make cut-panel robes. The Buddha said he could make a cut-panel great robe, a plain seven-panel robe, and a plain five-panel robe. If robes were torn, repairs were allowed — using reverse stitching, or straight stitching if necessary.Volume 20. A monk who had not set aside his old robe received another robe. He had given the old one as a pure gift or to another person, then had doubts and asked the Buddha. The Buddha said: it counts as receiving a new robe and also as a pure gift — but because he did not set aside the old one, he incurred a wrongdoing offense. A monk wore his robe upside down in the rain, and water collected in the panels and rotted it. The Buddha said: when it rains, do not wear it upside down. When it is not raining, it is fine. A monk found that one side of his robe was worn out. The Buddha said: he was allowed to turn it around, and should attach fasteners on both sides.From volume 26, on exemptions. The Four Part Vinaya says: a monk wore his great robe inside out when entering a village. The Buddha said: one should not wear a robe inside out when entering a settlement. Outside the village, however, if there is wind, rain, dust, sun damage, fading, bird or fish droppings, or mud, it may be turned inside out. Next: when the three robes are lost or damaged, what counts as properly received or not. The Vinaya Vibhāṣā commentary says: if the three robes are torn, it does not matter how large the holes are — as long as the edging is not broken, it remains properly received. If the robe is old and the color has faded, the reception is not lost. If it is re-dyed afterward, it is still not lost. If patched with foreign material using straight stitching, it is no longer valid — and if held for more than ten days, it incurs a forfeiture offense. This is the "extra cloth" rule mentioned earlier. The Saṅghāṭi school says: a monk should get help from others when making robes. If it seems it cannot be finished in one day, it should be loosely sewn to complete it, and after proper reception it may be finely stitched later. The Good View commentary says: for the great robe and seven-panel robe, if holes appear within eight finger-widths from the edge along the width, the reception is not lost. If holes appear within one hand's breadth from the edge along the length, it is not lost. For the five-panel robe, within four finger-widths along the width and one hand's breadth along the length, the reception is not lost. If holes appear beyond these limits, even as small as a pinky finger, the reception is lost. If the reception is lost and the robe is kept for more than ten days, it incurs a forfeiture offense. After repairing, it should be received anew. A sitting mat, rain robe, or wound-covering cloth that gets holes does not lose its reception. If a robe is about to tear but has not yet, and a section or two is patched with new cloth before the old is cut and stitched, the reception is not lost. If one of two layers of a double-layered robe is pierced, the reception is not lost. If there is a hole the size of a pinky with a single cross-thread still intact, the reception is not lost. Question: If the back of the robe is about to tear and one wants to move the middle panel to the sides, is the reception lost? Answer: First, stitch the two sides together, then cut the torn back section, then bind the edges — the reception is not lost. If the robe is small, adding cloth does not lose the reception. If the robe is too large and is cut down, the reception is not lost. Next: auxiliary garments, and what is proper or improper. The three robes must be dyed in muted colors; everything else may be marked with a small spot of color. The Four Part Vinaya says: vulture-feather robes, hair-cloth robes, horsehair or cowtail robes, leather robes, grass robes, bark robes, leaf robes, wooden bowls, and embroidered hand-wraps — all these are practices of non-Buddhist paths. Wearing them incurs a grave offense. Leg wraps, leggings, pull-over garments, jackets, trousers, pleated skirts, and jewelry-decorated clothing — these are all lay customs. Wearing them incurs a wrongdoing offense. Going about bare-footed or half-clothed incurs a grave offense. The Ten Recitations says: all wool or leather garments, one-sleeved robes, lined garments, all pillow cloths, all pull-over garments, rain robes, all embroidered garments, all shirts, all trousers, all padded trousers, all single-layer garments, all foreign-style garments, all undergarments, and all white clothes — monks should not wear any of these. Doing so incurs a wrongdoing offense. The four supportsAlso called the four noble lineages.: First, relying on discarded cloth for robesThe highest type of practitioner gives up fine and expensive fabrics and uses discarded cloth for clothing, not accepting gifts of cloth. This is the greatest contentment — barely enough to sustain the body for practice. But not everyone is the same. Those of middle capacity may accept cloth from the community's shared resources. Those of lesser capacity may accept personal offerings and even fine fabric that has been treated to subdue its color.. Second, relying on alms for foodThe highest type calms pride and removes greed by humbly begging for food, eating just enough to sustain life and pursue the path. Those of middle capacity may accept food from the community and from meal offerings. Those of lesser capacity may accept the community's regular meals and personal invitations to eat.. Third, relying on sitting beneath treesThe highest type uses grass as a seat, dwelling in charnel grounds, under trees, and in remote places to reduce distractions. Those of middle capacity may accept their turn in shared lodging and small shelters with woolen bedding. Those of lesser capacity may accept private rooms, halls, couches, rugs, and blankets. Such are these matters.. Fourth, relying on fermented medicineThe highest type, when sick, takes these old and fermented medicines to remove the obstacles of past karma. Urine and other fermented liquids can cure many illnesses without harming the body. The purpose is simply to recover and sustain the body for practice. Those of middle capacity may accept oil, butter, and honey from the community. Those of lesser capacity may accept personal offerings.. With these four supports, a monk can sustain body and life and dwell in peace to cultivate the path. Robes are the external support, food is the internal support, bedding and shelter ward off external harm, and medicine treats internal illness. Outside, one relies on robes and shelter; inside, on food and medicine. With these four conditions, one can practice the path. These four methods give rise to the undefiled wisdom, so they are called the four noble lineages. A monk should gauge his own capacity and practice accordingly, not overreach. Why? If a person of highest capacity practices the way of the lowest, he falls back. If a person of lowest capacity tries to practice the way of the highest, he cannot reach it. If a person of middle capacity practices the way of the highest, he overreaches. Each must assess his own strength and practice diligently. As the Saṅghāṭi school says: "If you desire the peace of cessation, learn the way of the renunciant. Support the body and life just enough, like a snake entering its hole." "If you desire the peace of cessation, practice the way of the renunciant. Clothing and food sustain body and life; diligence follows the community." "If you desire the peace of cessation, practice the way of the renunciant. Know contentment in all things, and diligently cultivate the path to Nirvāṇa." The Four Part Vinaya lists ten kinds of cloth that a monk should dye in robe color and wear: fine cloth, cotton cloth, wool cloth, hemp cloth, linen cloth, wild hemp cloth, mixed fiber cloth, fine wool cloth, coarse wool cloth, and imported cloth. And ten kinds of discarded cloth: cloth chewed by cattle, cloth gnawed by rats, cloth burned by fire, cloth carried off by water, cloth soiled at childbirth, cloth from shrines — cloth carried away by birds or wind — cloth given as a vow offering, cloth from charnel grounds, cloth soiled during childbirth, and cloth from a journey there and back.