---
title: "四部律并論要用抄 · 9 功德衣"
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/cmcwshzmn1md3ie04eggtu9wh"
---

### 功德衣第九

> Chapter 9: The Robe of Merit

善見論云問曰。幾人得功德衣。答。下至五人得受前安居。得受後安居。破安居人異住處人不得受。若住處不滿五人。得喚餘寺足數受。客比丘不得。若住處有四大僧一沙彌。安居欲竟為沙彌受戒人五人數得受。一大僧四沙彌亦如是。若住處有五人。若過五人不解受功德衣。得餘寺請知法人作羯磨自不得受　問。何人衣得與眾僧作功德衣　答。七眾衣天人衣得受作功德衣。若人不解作功德衣來問。比丘應教。若僧伽梨若欝多羅僧若安陀會。隨作一一衣得受。若人送功德衣多。但受一衣。餘者應分。此功德衣應羯磨與衣壞比丘。若衣壞比丘多與衣壞中老者。與󰺢數大者。不得與慳堅貪者　僧祇云。功德衣者新衣曾受作三衣。淨施衣捨已得功德。得作功德衣。大衣七條五條覆瘡衣雨浴衣。是等諸衣乃拘刺未曾受用。皆得作功德衣。佛言。不但量度名受迦絺那衣。不但染。不但安緣。不但怗四角。不但出葉。不但簪刺故名受功德衣。若用故爛衣作。若無僧作。若欝金色染。若逕宿。若不以決定定心受。若不以淨作。若減量作。若不割截作。若以異五眾衣作。皆不名為受功德衣出二十七卷功德衣法中受功德衣已得五事利。一得畜長衣。過十日不說淨。二得離三衣宿。三得別眾食。四食展轉食背前受後五食前食後不囑授得入村先有請處中前德　不囑請餘家迦提一月開五事亦如是迦提月者作衣月。從七月十六日訖八月十五日。聽作衣。餘事行道功德。從七月十六日至臘月十六日。中間一百十日間五事利也問。何故慇懃歎受功德衣　答。毘婆沙云。三世諸佛讚嘆聽可故。

> The Good Vision Treatise asks: How many people are required to receive the Offering Robe? Answer: At least five people are needed. Those who began the rainy-season retreat on time may receive it, and those who began late may also receive it. Those who broke the retreat or reside elsewhere may not receive it. If a dwelling place does not have five people, monks from another temple may be called to make up the number. Traveling monks may not be included. If a dwelling has four senior monks and one novice, and the novice receives full ordination as the retreat draws to a close, the group of five may receive the robe. Likewise, one senior monk with four novices may do the same. If a dwelling already has five people or more, and no one there understands how to receive the Offering Robe, they may invite someone knowledgeable from another temple to perform the ceremony, but that invited person may not receive the robe themselves. Question: Whose clothing may be offered to the community as an Offering Robe? Answer: Clothing from any of the seven groups of followers, or from heavenly beings, may be used. If someone does not understand how to make an Offering Robe and comes to ask, monks should teach them. Whether it is the outer robe, the upper robe, or the inner robe, any one of these may be used. If someone sends many robes for this purpose, only one should be accepted; the rest should be distributed. The robe should be formally given to a monk whose robe is worn out. If several monks need robes, it should go to the eldest among them, or to the one with the greatest number of precepts. It must not be given to someone who is stingy or overly attached to possessions. The Sanghika tradition says: An Offering Robe is a new robe that has been formally designated as one of the three robes, purified through the ceremonial offering, and then given up. It may then be made into an Offering Robe. The large robe, the seven-panel robe, the five-panel robe, the robe for covering wounds, and the rain-bathing robe — any of these that have been newly made and never worn may become Offering Robes. The Buddha said: It is not merely by measuring that one receives the Offering Robe, nor by dyeing it, nor by edging it, nor by patching the corners, nor by adding panels, nor by sewing it. All these alone do not constitute receiving the Offering Robe. If it is made from old, tattered cloth; if it is made without a proper community ceremony; if it is dyed with a forbidden golden color; if it is kept overnight before being received; if it is not received with firm, determined intention; if it is not made purely; if it is made smaller than the required size; if it is not cut into sections; or if it is made from clothing belonging to any of the five other groups of followers — in all these cases, it is not considered receiving the Offering Robe. <note>This is taken from the section on the Offering Robe in volume 27.</note> After receiving the Offering Robe, five privileges are granted: 1. One may keep extra robes beyond the limit without purifying them within ten days. 2. One may sleep apart from one's robes for three nights. 3. One may eat separately from the community. 4. One may eat meals at different places in succession <note>i.e., accepting food before and after the main meal</note>. 5. One may enter a village without formally announcing one's intentions, either before or after a meal <note>when one has an invitation elsewhere, one may visit other houses without asking permission</note> The month of Kattika also grants these same five privileges <note>The Kattika month is the robe-making month, from the sixteenth day of the seventh month to the fifteenth day of the eighth month. During this time, one may make robes. For the walking of the path, these five privileges extend from the sixteenth day of the seventh month until the sixteenth day of the twelfth month — a period of one hundred and ten days.</note> Question: Why is the receiving of the Offering Robe praised so highly? Answer: The Vibhasha says: Because the Buddhas of the past, present, and future have all praised and permitted it.