---
title: "祖庭事苑 · 雜志"
description: "祖庭事苑由北宋僧人了善卿编正，是一部重要的佛教辞书类著作。该书编撰于中国佛教禅宗鼎盛的宋代，旨在汇集和解释禅宗典籍中的疑难字词、名相典故及丛林制度。其内容广涉经律论、祖师语录、公案机锋等，为学人阅读和理解禅宗文献提供了极大便利。作为早期禅宗辞典的代表，祖庭事苑对研究唐宋禅宗思想、语言及历史具有极高的文献价值，是佛教工具书发展史上的重要里程碑。"
url: "https://rushiwowen.co/en/r/cmcy6hgms0nsfl404s679lgcv"
---

### ●雜志

> Journal

志。記也。積記其事。故曰雜志。如世書．律歷．食貨．五行皆有志也。宗門

> Record. It means to chronicle. It accumulates and records those events, hence it is called "Miscellaneous Records." Just as in secular books, there are records of law and calendar, food and goods, and the five elements. So too in the Chan tradition.

謂三學者莫不宗於此門。故謂之宗門。正宗記略云。古者謂禪門為宗門。亦龍木祖師之意爾。亦謂吾宗門乃釋迦文一佛教之大宗正趣矣。但其所謂宗門之意義者。散在眾經。隱覆故今。未如章章見于天下也。大凡其人預吾教者。盡當務此秘密極證。乃為之正見。涅槃曰。我今所有無上正法。悉以付囑摩訶迦葉。能為汝等作大依止。是豈非謂而今而後皆可依止於迦葉無上妙微密法而為之正乎。出世者。乃據是妙心密語。以為後之明證也。若智度論曰般若波羅蜜非秘密法者。其旨亦在大聖人之遺意。以妙微密法為其教之大宗也。欲世世三學之者。資之以為其入道之印驗標正。乃知古者命吾禪門謂之宗門。而尊於教迹之外殊是也。禪居

> The threefold training (precepts, concentration, and wisdom) all trace their origin to this school, which is why it is called the "School of the Essential." The \*Records of the Orthodox Lineage\* briefly state: "In ancient times, the Chan school was called the School of the Essential—this was also the intention of the ancestral teachers Nāgārjuna and Bodhidharma. Our school is regarded as the great orthodoxy and direct path of the entire teaching of Śākyamuni Buddha." However, the meaning of "the Essential of the school" is scattered throughout various sutras and remains concealed, so it has not yet been explicitly revealed to the world chapter by chapter. Generally, anyone who enters our teaching should devote themselves to this secret and supreme realization, which constitutes correct view. The \*Nirvāṇa Sutra\* states: "All the unsurpassed true Dharma I now have, I entrust entirely to Mahākāśyapa, who can serve as your great refuge." Is this not saying that from now onward, all should rely on Kāśyapa's unsurpassed, subtle, and secret Dharma as the standard of correctness? Those who have transcended the world rely on this subtle mind and secret teaching as their clear certification for later generations. As for the \*Treatise on Great Perfection of Wisdom\*’s saying that prajñā-pāramitā is not a secret Dharma, its intent also lies in the sage's remaining meaning—that the subtle and secret Dharma constitutes the great essence of his teaching. This is to enable practitioners of the threefold training in every generation to rely on it as the seal and standard for entering the path. Thus one understands why the ancients named our Chan school the "School of the Essential," elevating it beyond mere textual teachings. This is indeed appropriate.

自達磨來梁。隱居魏地。六祖相繼至於大寂之世。凡二百五十餘年。未有禪居。法州百丈大智禪師懷海方且剏意。不拘大小乘。折中於經律法。以設制範。堂布長牀。為禪宴食息之具。高橫椸架。置巾單缾鉢之器。屏佛殿。建法堂。明佛祖親屬受。當代為尊行。普請法。上下均力。置諸寮務。各有司存。齊粥二時。賓主均徧。示法食之平等也。

> Since Bodhidharma came to Liang and lived in seclusion in the Wei region, the six patriarchs carried on the tradition until the time of the Great Mahe, spanning over two hundred and fifty years—yet there was no established monastic community. It was Dazhi Chan Master Baizhang Huaihai of Fuzhou who first conceived of a new system. Without clinging to either Hinayana or Mahayana, he harmonized the sutras and vinaya to create rules and standards. He arranged long platforms in the hall for meditation, meals, and rest, hung racks above for robes, cloths, vases, and bowls. He removed the Buddha hall, erected a Dharma hall, making clear that the patriarchs personally received the teaching and that the present generation honors them in practice. He instituted the rule of universal labor, where all work together equally, and established various offices, each with its own duties. Meals were served at two fixed times, and both host and guests were served equally—demonstrating the equality of Dharma and food.

後世各隨所宜。別立規式。嗚呼。禪居之設。其益殊甚。今當代主者。果不能遵守而自為己利。誠何心哉。誠何心哉。椸。音移。屏。音餅。住持

> Later generations each followed their own preferences, setting up separate rules and standards. Alas, the establishment of Zen monasteries brought tremendous benefit. Yet now those who hold the abbacy, if they truly cannot uphold these traditions and instead pursue their own self-interest—what could be in their hearts? What could be in their hearts?

子潛子云。教謂住持者。何謂也。住持也者。謂藉人持其法。使之求住而不泯也。夫戒定慧者。持法之具也。僧園物務者。持法之資也。法也者。大聖人之道也。資與具。待其人而後舉。善其具而不善其資不可也。善其資而不善其具不可也。皆善可以持而住之也。昔靈山住持以大迦葉統之。竹林住持以身子尸之。故聖人之教盛。聖人之法長存。聖人既隱。其世數相失茫然久乎。吾人儌倖。乃以住持名之．勢之．利之。天下相習沓焉。紛然幾乎成風成俗也。聖人不復出。孰為正之。外衛者。不視不擇。欲吾聖人之風不衰。望聖人之法益昌。不可得也。悲夫。吾何望也。開堂

> Master Zi Qian said: What does it mean to call someone an "abbot" in the teachings? An abbot is one who, through people, upholds the Dharma so that it may find its resting place and never fade away. The precepts, meditation, and wisdom are the tools for upholding the Dharma. The monastery's buildings and daily affairs are the resources for upholding the Dharma. The Dharma itself is the path of the Great Sage. Both resources and tools depend on the right person to be put into practice. It won't do to have good tools but poor resources, nor to have good resources but poor tools. Only when both are in good order can the Dharma be upheld and preserved. In the past, at Vulture Peak, the great Kashyapa led the assembly, and at Bamboo Grove, Shariputra oversaw the community. Thus, the teachings of the sages flourished, and their Dharma endured. But once the sages passed away, generation after generation drifted apart, and confusion prevailed for a long time. We who are fortunate enough to be born later have turned the title of abbot into a means of power and profit. The world has followed this trend, and it has become widespread, nearly turning into a common custom. Since the sages no longer appear, who is there to correct this? Those who should protect the Dharma from outside fail to see or choose wisely. To hope that the spirit of the sages will not decline, and that their Dharma will flourish ever more, is impossible. How tragic! What can I hope for?

開堂迺譯經院之儀式。每歲誕節。必譯新經上進。祝一人之壽。前兩月。二府皆集。以觀飜譯。謂之開堂。前一月。譯經使．潤文官又集。以進新經。謂之開堂。今宗門命長老住持演法之初。亦以謂之開堂者。謂演佛祖正法眼藏。上祝天筭。又以為四海生靈之福。是亦謂之開堂也。拈香

> The opening ceremony of the Translation Hall was a tradition where, each year on the emperor's birthday, newly translated scriptures were presented to wish him longevity. Two months prior, officials from both government branches would gather to observe the translation process—this was called "opening the hall." One month before, the translation directors and text editors would convene to finalize the new scriptures—this too was called "opening the hall." In modern Chan Buddhism, when a venerable master assumes the abbotship and begins his first formal teaching, it is also referred to as "opening the hall." This signifies the manifestation of the Buddha and patriarchs' true Dharma eye treasury, offered as a prayer for the emperor's boundless life and as a blessing for all living beings under heaven. Hence, it equally bears the name "opening the hall." He lifts the incense.

世典所謂人而無信。不知其可也。曰大車無輗。小車無軏。其何以行之哉。是以釋氏之作佛事。未甞不以拈香為先者。是所以記香而表信。經曰。信是道源功德母。長養一切諸善根。此其意也。

> As the worldly scriptures say, "A person without trust—how can that be acceptable? A large cart without a yoke-pin, a small cart without a crossbar—how could they possibly move?" Therefore, when Buddhists perform rites, they never fail to begin by offering incense. This is to record the fragrance and express sincerity. The sutras say, "Faith is the source of the path, the mother of merit, nurturing and growing all roots of goodness." This is the meaning of it.

今開堂長老必親拈香者。以所得之法。必有所自。所行之道。其外衛者。必藉乎王臣。俾福慧雙資。必圖報於此日。豈偶然乎。然古今尊宿拈香。多云一瓣。瓣。皮莧切。瓜辨也。以香似之。故稱焉。或作𤖭。步還切。片也。後世相襲。皆為此言。何必爾也。當云一片．一炷。庶免薄俗之譏。白椎

> Now, when the elder who opens the Dharma hall takes up the incense himself, it is because the Dharma he has attained must have a source. The path he practices is guarded from without by the support of kings and ministers. Thus, to cultivate both merit and wisdom, he must express gratitude on this very day—how could this be a mere formality? In ancient and modern times, eminent masters, when offering incense, often speak of "one petal" (bàn). The character "瓣" is pronounced "pí xiàn," originally meaning a segment of a melon, since incense resembles this shape. Some write it as "𤖭," pronounced "bù huán," meaning a slice. Later generations followed this usage, and it became common speech. But why must it be so? One should say "one piece" or "one stick" to avoid criticism from the vulgar. Strike the mallet.

世尊律儀。欲辨佛事。必先秉白。為穆眾之法也。今宗門白椎。必命知法尊宿以當其任。長老才據座已。而秉白云。法筵龍象眾。當觀第一義。長老觀機。法會酬唱既終。復秉白曰。諦觀法王法。法王法如是。此蓋先德之真規。皆不失佛意。且見叢林多舉世尊升座。文殊白椎。或謂徧閱藏乘。不見其緣。然秉白儀範既出聖製。復何區區求文殊之說。以恣無益之論耶。上堂

> The World-Honored One established the monastic code. To conduct Buddhist ceremonies, one must first make an announcement—this is the proper way to maintain harmony in the assembly. In the Zen tradition, when the white staff is struck, a respected elder with deep knowledge of the Dharma is appointed to carry out this duty. Once the elder has taken his seat, he announces: "O great assembly of dragon and elephant guests at this Dharma feast, observe the ultimate truth." After the elder has discerned the assembly's capacities and the Dharma dialogue has concluded, he again announces: "Clearly observe the Dharma King's teaching; the Dharma King's teaching is thus." These are the true standards handed down by the ancient masters, all in accordance with the Buddha's intent. Moreover, I have noticed that many monasteries depict the World-Honored One ascending the seat, with Manjushri striking the white staff. Some say that searching through the entire canon, they find no record of this event. However, since the ceremonial form of the announcement originates from the sacred teachings of the Buddha himself, why trouble ourselves with seeking Manjushri's explanation and indulging in fruitless debates? This is an address to the assembly.

或問。每質諸佛經。所集四眾。未甞不坐。今禪門上堂。必立而聽法。何謂也。曰。此百丈禪師之深意也。且佛會說法。四眾雲萃。所說法義。不局性相。所會時節。未知久暫。今禪門自佛教東流後六百年。達摩祖師方至漢地。不立文字。單傳心印。直指人心。見性成佛。所接學者俾於一言之下頓證無生。所聚之眾非久而暫。故不待坐而立也。百丈曰。上堂升座。主事．徒眾鴈立側聆。賓主問醻。激揚宗要。示依法而住。此其深意也。入室參問

> Someone once asked: "Whenever I look at the Buddhist scriptures, the four assemblies are always seated when gathered. But in the Chan school, when the master ascends the hall, everyone stands to listen to the Dharma. What does this mean?" The answer: This reflects the profound intention of Chan Master Baizhang. In the Buddha's assemblies, the four assemblies gathered like clouds, and the teachings expounded were not limited to either essence or characteristics. The duration of those gatherings was unknown—could be long or short. But in the Chan school, six hundred years after Buddhism spread eastward, when Patriarch Bodhidharma finally arrived in China, he established a tradition that did not rely on written words, but transmitted the mind-seal directly, pointing straight to the mind, so that one could see their true nature and become a Buddha. Those who came to study were guided to awaken to the unborn nature of all things in a single phrase. The gatherings of students were not long-lasting but brief, so they stood rather than sat. Baizhang said: "When ascending the hall to take the seat, the officers and the assembly stand in formation like wild geese, listening from the sides. Host and guest exchange questions and answers, stirring up and illuminating the essential teaching, demonstrating that one abides in accordance with the Dharma." This is its profound meaning. Then they entered the room for personal questioning.

祖師傳云。五祖大師至夜密令侍者於碓坊召盧行者入室。遂傳衣法。

> The ancestral records tell us that the Fifth Patriarch secretly instructed his attendant to summon the lay practitioner Lu to his chamber at night, where he transmitted the robe and the Dharma to him.

又法華云。著如來衣。入如來室。

> The Lotus Sutra further says: "Clothe yourself in the robe of the Thus Come One, and enter the chamber of the Thus Come One."

阿含經云。佛告苾蒭。吾欲兩月宴坐。汝等不須參問。唯除送食及灑地時可至。於此應知佛祖當時有入室參問之儀也。巡寮

> The Agama Sutra says: The Buddha told the monks, "I wish to sit in silent meditation for two months. You need not come to inquire after me, except when bringing food or sweeping the ground." From this, one should understand that even in the Buddha's time, there was the custom of entering the master's room to pay respects and ask questions. This is known as "patrolling the quarters."

僧祇云。世尊以五事故。五日一桉行僧房。一．恐弟子著有為事。二．恐著俗論。三．恐著睡眠。四．為看病僧。五．令年少比丘觀佛威儀庠序。生歡喜故。禪門巡寮。正擬大聖之遺範。今天下率叢林為師匠者。莫不遵依此式。小參

> The Sangha says: The World-Honored One, for five reasons, made a tour of the monks' quarters every five days. First, fearing that disciples would become attached to worldly affairs. Second, fearing that they would engage in mundane discussions. Third, fearing that they would indulge in sleep. Fourth, to attend to the sick monks. Fifth, to let the young monks observe the Buddha's dignified and orderly demeanor, and thereby generate joy. In the Chan tradition, the routine inspection of the quarters is precisely modeled on this great saint's legacy. Today, all those who lead monasteries as teachers follow this practice without exception. Small assembly.

禪門詰旦升堂謂之早參。日晡念誦謂之晚參。非時說法謂之小參。夫是皆以謂之參者。何乎。曰。參之為言其廣且大矣。謂幽顯皆集。神龍並臻。既無間於聖凡。豈輒分於僧俗。是以謂之參也。其主法者。以平等一心。應勤植萬類。令法久住。豈曰小補。或以小參為家訓。愚未之前聞。首座

> In the Zen tradition, when the master ascends the hall at dawn to give teachings, it is called the Morning Session. When the community gathers for chanting in the late afternoon, it is called the Evening Session. And when the Dharma is expounded at an unscheduled time, it is called the Special Session. But why are all these gatherings referred to as "sessions"? Well, the term "session" carries a broad and profound meaning. It signifies that both the visible and the invisible are gathered together, and that even dragons and spirits come forth. Since there is no distinction between sages and ordinary beings, how could there be any division between monks and laypeople? This is why these gatherings are called "sessions." The one who presides over the Dharma responds with a mind of perfect equality, nurturing all kinds of beings, both those who strive and those who are planted, so that the Dharma may endure for a long time. How could this be considered a mere minor contribution? Some may regard the Special Session as a private family instruction, but I have never heard of such a thing before. This is the view of the Head Seat.

即古之上座也。梵語悉替那。此云上座。此有三焉。集異足毗曇曰。一．生年為耆年。二．世俗財名與貴族。三．先受戒及證道果。古今立此位。皆取其年德幹局者充之。今禪門所謂首座者。即其人也。必擇其己事已辨。眾所服從。德業兼備者充之。監寺

> This refers to the traditional "elder" (Sthavira in Sanskrit, meaning "senior monk"). There are three kinds of elders, as explained in the \*Abhidharma\* texts: 1. One who is advanced in years. 2. One who is distinguished by wealth or noble birth. 3. One who has long been ordained and attained spiritual fruits. In both ancient and modern times, this position has been filled by those who are mature in years, virtuous, and capable. In the Zen tradition, the person known as the "Head Monk" (Shouso) is exactly this. Such a person must be chosen from those who have already completed their own spiritual training, are respected by the community, and possess both virtue and skill. This also applies to the role of the "Temple Supervisor" (Jiansi).

僧史曰。知事三綱者。若網𮊁之巨繩。提之則百目正矣。梵語摩摩帝。此云寺主。即今之監寺也。詳其寺主。起於東漢白馬也。寺既爰處。人必主之。于時雖無寺主之名。而有知事之者。至東晉以來。此職方盛。今吾禪門有內外知事。以監寺為首者。盖相㳂襲而然也

> The monastic history says: The three administrators are like the main cord of a net—when lifted, all the mesh openings align. The Sanskrit term \*mamati\* (摩摩帝) means "temple abbot," which in today's terms is the temple supervisor. Tracing the origin of the temple abbot, it began with the White Horse Temple in the Eastern Han Dynasty. Once the temple was established, someone had to manage it. At that time, although the title "temple abbot" did not exist, there were those responsible for temple affairs. It was only from the Eastern Jin Dynasty onward that this role became prominent. In our Chan tradition today, there are internal and external administrators, with the temple supervisor as the head—this follows the established tradition.

大集等經云。僧物難掌。佛法無主。我聽二種人掌三寶物。一．阿羅漢。二．須陀洹。所以爾者。諸餘比丘皆不具足。心不平等。不令是人為知事也。更復二種。一．能持淨戒。識知業報者。二．畏後世罪。有諸慚愧者。今吾禪門必擇心通法道而不著諸有。身忘利養者。以掌僧務。此先德之遺意也。維那

> The \*Great Assembly Sutra\* and other texts say: "Monastic property is difficult to manage, and the Dharma has no owner. I allow two kinds of people to manage the Three Treasures' possessions: first, Arhats; second, Stream-Enterers. The reason is that all other monks are lacking in full qualities—their minds are not impartial—so such people should not be appointed as stewards. There are two more kinds: first, those who uphold pure precepts and understand karmic retribution; second, those who fear future wrongdoing and possess a sense of shame." Now, in our Chan tradition, we must surely select those whose minds penetrate the Dharma and do not cling to any existence, who forget personal gain in body and mind, to manage monastic affairs. This is the intent handed down by the ancient masters. The \*Weinuo\* (chant leader).

寄歸傳云華梵兼舉也。維。是綱維。華言也。那。是略梵語。𠜂去羯磨陀三字。此云悅眾也。又十誦云。以僧坊中無人知時。限唱時至。及打楗椎。又無人塗治掃灑講堂．食處。無人相續鋪牀。眾亂時無人彈指等。佛令立維那。又聲論飜為次第。謂知事之次第者也。今禪門令掌僧藉及表白等事。必選當材。典座

> The \*Yijing Zhuan\* (Record of the Returned Monks) states that both Chinese and Sanskrit terms are used together. "Wei" refers to "guiding principle" — this is the Chinese term. "Na" is an abbreviated Sanskrit word, with the three characters "karma" and "da" removed; it means "one who brings joy to the assembly." Also, according to the \*Ten Recitations Vinaya\*, when there is no one in the monastery who knows the time, who announces the proper hours or strikes the wooden gong, no one to clean and sweep the lecture hall or dining area, no one to take turns laying out the bedding, or when the assembly is in disarray and no one knows to snap their fingers to restore order, the Buddha instructed that a \*weina\* (rector) be appointed. Furthermore, according to \*śabdavidyā\* (the science of sound and language), the term is translated as "order" or "sequence" — meaning one who understands the order of affairs. In modern Zen monasteries, the \*weina\* is responsible for managing the monastic register, ceremonial announcements, and other such duties. A suitable and capable person must be chosen for this role, especially for the position of \*tenzo\* (head cook).

桉僧史。謂典主牀座九事。今舉一色以攝之。迺通典雜事也。今禪門相㳂以立此名耳。直歲

> According to monastic records, this refers to nine matters concerning those in charge of the meditation platform. Here, one category is used to cover them all, which falls under miscellaneous duties in the general records. In the Zen tradition, this name has been passed down accordingly. The term "Zhisuì" (直歲) refers to the officer overseeing these duties.

桉僧史。謂直一年之務。故立此職。今禪門雖不止定歲時。立名亦法於古制也。辨服色

禪家所服黲衣。按寶林傳。達摩所傳屈眴衣。此云第一布。正青黑色。盖祖其先制也。律本無文。或多譏譭。然梵語迦沙。此云不正色。且佛制毀形壞色。固欲異俗而有慚媿。今之黲色。俗所不用。又非正色。道人服之正得其宜。且林下禪人既遠城市。染衣猶難。黲淡之色不繁不費。又從其簡也。

如誠法師云。律有三種壞色。謂青．黑．木蘭。鈔云。青謂銅青。黑謂雜泥。木蘭即樹皮。注云。此說壞雜衣之色。今云染色。亦無出此三也。今詳禪僧多著黑黲衣若染色者。可是律中皂黑衣攝緣用墨靛與雜泥不遠故。若淡而青白者。可是律中青衣攝以用銅青板緣雜墨染故。正符律意。安得謂之無文邪。

西方服色。佛滅後亦隨部類不同。有部博通敏智。道利法化。應著絳色衣。經部奉持重戒。斷當法律。應著皂衣。上座部精勤奉決。承護眾生。應著木蘭色衣。彌沙塞部禪思入微。究暢玄理。可著青色衣。摩訶僧祇部勤學眾經。敷演義理。應著黃色衣。

僧史云。後梁有慧朗法師服青衲。誌公預記云。興皇寺當有青衣開士廣行大乘。至朗。果符其言。唐末。豫章有觀音禪師。見南方禪客多搭白納。常以瓿器盛染色。勸令染之。今天下皆謂觀音衲也。近有衣白色者。失之太甚。佛記迦沙變白不受染色。此得非是乎。或有識如法眾生奪之而壞其色。真謂有力之勝士也。

今長老披絳色大衣。世謂紅綃。及碧色衣。乃西方道人多被此服。如西域記云。商那和修九條衣。絳赤色。入滅時。以智願力。留待遺法盡方壞。奘云。今已少有損。詳此傳法大士所被絳色衣。乃紹傳授之風。所謂法衣者。如法之衣也。碧色衣者。或謂則天甞取曹溪衣入內供養。以碧絹𧙿之。故後世當位者尚之。

又法眼傳通記云。衲衣。或青絹者。或貼相者。始於唐肅宗詔南陽國師入內。衲衣損壞。宮嬪以青絹幫紫絹貼相。國師多著。由此相承矣。靛。音殿。以藍染也。瓿。蒲口切。小󴂍也。辨制衣

世尊制比丘畜六物。其三皆衣也。一．安陀會。二．鬱多羅僧。三．僧伽梨。僧伽梨。大衣也。自九條．十一條．十三條。皆兩長一短。謂之下品。竊見禪人多作九條衣。而不問長短之數。但取方整可觀。而不顧佛制。良可悲也。

比又見作墨黲短回。此盖取宣律師感通傳問天人黃瓊之說。其略曰。比見西域僧來。多縫衣葉者何。答。此佛滅後二百年。北天竺僧與外道同住。外道嫉之。密以利刃內衣葉中。同往王所。外道告王。沙門釋子衣藏刀刃。將欲害王。因即撿獲。由是普誅一國比丘。時有耶舍羅漢。令諸比丘權且縫合。為絕命難。此乃北方因事權且立制。非佛所開。今有南方比丘。皆亦縫合。無識者亦學縫之。黃瓊又曰。西國比丘披著迦沙。多不齊整。諸離車子譏言。無有威儀。所披衣服。狀如婬女。猶如象鼻。佛因此制上安鉤紐。又曰。今以衣角達于左臂。置於左腋之下。不得令垂如上過也。宣曰。子備聞雅論。前後憲章縱無此示。情或廣之。五分律云。餘方為不清淨者。雖制不行。據此可依準的。況復天人賜降。周統制開。恨知之晚也。

愚詳讀宣公駕天人之說。為覼縷之論。意易其舊制。以衣角達于左臂。置於左腋之下。嘻。借如正揲右角使其不露。置其左臂之上。行於此方。何為不清淨邪。又謂南方比丘縫合衣葉。有違佛制。以學之者為無識。今以衣角置左腋之下。又豈得謂之佛制耶。其學以從之者。必得為有識者乎。且耶舍之制縫合衣葉。所以避絕命之難。又以見昔之存葉不為置物而然也。雖縫之。盖未失為福田之相。今使挂衣腋下。復何緣乎。置衣色於腋下。則援引雖制不行之文以為準的。縫衣葉以防難。而餘方不為清淨之言。豈不然乎。

唐玄嶷有言。天上人間境界全別。非唯淨穢有異。諒亦言語不同。至於文字尚好。是事懸隔。但方域之言。隨地改革。萬里之外。音音不通。況在諸天。固殊聲韻。今禪人不問乎然與不然。但取便於披挂。輒作此衣。何無識之甚邪。嶷。鄂力切。易挂子名

誠法師云。挂子。或呼絡子。此蓋先輩僧始剏。後僧效之。又亡衣名。見挂絡在身故。因之稱也。今南方禪僧一切作務皆服。以相不如法。諸律無名。幾為講流非之。予因讀根本百一羯磨第十卷云。五條有三品。上者竪三肘橫五肘。下者減半。二內名中。又佛言安陀會有二種。一者竪三肘橫五肘。二者竪二肘橫四肘。此謂守持衣。最後之量限。盖三輪。上盖臍。下揜膝。因詳。頗是今挂子之量。若作之。但五幅一長一短。或襵或貼。呼安陀會。即色謗。一切處著。合律無過。實勝空身矣。

予每觀此說。益見法師之公議。而嗟乎叢林禪人凡所制作。未甞取此為則。而又不更挂絡之名。復何意邪。世典尚云必也正名。況釋氏乎。襵。音摺。打包

毗柰耶雜事云。時有苾芻作三衣竟。置在肩上。隨路而行。遂被汗霑并塵土汙。佛言。應以袋盛。其袋可長三肘。闊一肘半。所置之衣。常用者在上。非常用者在下。

今禪人腰囊雖裝束小異。亦乃承佛之制。游方之人。束囊之時。亦當念佛祖遺德之重。無自忽也。言肘者。準佛肘也。尺則用姬周尺為準。人長八尺。佛長丈六。今言三肘。即六尺也。行脚

行脚者。謂遠離鄉曲。脚行天下。脫情捐累。尋訪師友。求法證悟也。所以學無常師。徧歷為尚。善財南求。常啼東請。盖先聖之求法也。永嘉所謂游江海。涉山川。尋師訪道為參禪。豈不然邪。

中阿含帝釋偈云。我正恭敬彼。能出非家者。目在游諸方。不計其行止。往則無所求。啀無為為樂。又高僧慧乘。事祖強為師。年十六。啟強曰。離家千里。猶名在家沙門。請遠游都鄙。以廣見聞。強廼從之。夫是行脚之利。豈不博哉。挂錫

西域比丘。行必持錫。有二十五威儀。凡至室中。不得著地。必挂於壁牙上。今僧所止住處。故云挂錫。二十五威儀。具錫杖經。展坐具

僧史云。昔梵僧到此。皆展尼師壇。就上作禮。後世避煩。尊者方見開尼師壇。即止之。便敘暄涼。又展猶再拜也。尊者還止之。由此只將展尼師壇擬禮為禮之數。所謂蓌拜也。如此設恭。無廼太簡乎。然隨方清淨者。不得不行也。

今叢林尊宿亦行此禮。所未便者。僧方展坐具。即反答一拜。實為倒置。往往輙謂一展即當二拜。不知據何而為此言。所謂蓌者。詐也。卑以詐拜。而尊實答之。既重輕之不分。使後世將何以為法邪。而今而後。慎勿言答拜之禮。以取笑於傍觀。蓌。祖臥切。鉢囊

佛在施鹿林中。有一苾蒭手擎鉢去。在路脚跌。鉢墮遂破。因斯缺事。以緣白佛。佛言。苾芻不應手擎其鉢。便以衣角褁鉢而去。廢亦同前。佛言。應作鉢袋盛去。苾芻手携。招過如上。佛言。不應手持。應可作襻。挂髆持行。若異此者。得非法罪。跌。音凸。襻。普患切。淨缾

四分律云。有比丘遇無水處。水或有蟲。渴殺。佛知制戒。令持觸淨二缾。以護命故。戒刀

根本雜事云。佛在室羅伐城。苾芻欲裁三衣。便以手裂。衣財損壞。佛言。可刀子裁。六眾便以雜寶飾之。加以太長。佛制。不聽。此是大刀。不是刀子。汝等應知有三種刀子。謂大．中．小。大者可長六指。小者四指。二內名中。其狀有二。一．如鳥羽曲。二．似雞翎。不應尖直。

僧史云。比丘畜刀名戒者。盖佛不許斫截一切草木。壞鬼神林故。草木尚戒。況其它也。拄杖

佛在鷲峯山。有老苾芻登山上下。脚跌倒地。佛言。應畜拄杖。聞佛許已。六眾即便以金銀雜綵等物雕飾其杖。俗旅嫌賤。苾芻白佛。佛言。苾芻有二種緣應畜拄杖。一．為老瘦無力。二．為病苦嬰身。又制大小不得過麤指。正如今禪家游山拄杖。或乘危涉險。為扶力故。以杖尾細怯。遂存小枝許。串鐵永者是也。行脚高士多携麤重堅木。持以自衒。且曰。此足以禦宼防身。往往愚俗必謂禪家流固當若是。豈不薄吾佛之遺訓乎。拂子

佛在廣嚴城獼猴池側高閣堂中。時諸比丘為蚊蟲所食。身體患痒。抓搔不息。俗人見已。問曰。聖者何故如是。以事具答。彼言。聖者何故不持拂蚊子物。答言。世尊不許。以緣白佛。佛言。我今聽諸苾芻畜拂蚊子物。是時六眾聞佛許已。便以眾寶作柄。𤛆牛尾為其拂。俗人既見。此是何物。答言。佛令苾芻畜拂蚊子物。是故我持。彼言。聖者仁雖剃髮。貪染未除。以緣白佛。佛。有五種祛蚊子物。一者撚羊毛作。二．周㝝作。三．用細裂㲲布。四．用故物。五．用樹枝梢。若用寶物。得惡作罪。𤛆。音茅。祛。音墟。舉也。眠單

時佛在給孤園。有一比丘赤體而睡。不護旃褥臥具。人皆譏嫌。佛言。宜令著臥具。即今禪家所用眠單是矣。

寄歸傳云。禮拜敷坐具。五天所不見行。其所須者。但擬眠護它旃席也。若用它物。新故竝須安替。不令汗染。虧損信施。枕子

寄歸傳云。南海十島．西國五天。並皆不用木枕支頭。神洲獨有斯事。西方枕囊樣式。其類相似。或取帛或布染色。隨意縫為直袋。長一肘半。寬半肘。中間財者。隨處所出。或可搷毛。或盛麻縕。或蒲黃柳絮等。或決明麻豆。隨時冷熱。量意高下。斯乃取適安身。實無堅強之患。然為木枕踈硬。頭下通風。致使時人多苦頭疼。既而軟物除風。麻豆明目。且能有益。用實無爽。又為寒鄉凍頂。多得傷風。冬月鼻流。斯其過也。

今禪人多畜木橋枕。盖便於行脚收抬易然。故利時之用。亦不可革也。縕。音醞。脚絣

律所謂護腨衣也。僧祇云。我弟子著三衣。足遮寒苦。若性不忍寒者。弊故衣隨意重著。

五分云。三衣．儭身衣．被衣．雨浴衣．護髀衣．護踝護腨衣等。皆禦寒。故許畜之。

然此衣最為凡下。趣得不破足矣。今見禪人行界細刺。動廢時序。而又煩暑如焚。高裙緊禮。自謂雅合禪規。豈知佛為禦寒而設。腨。竪兖切。腓腸也。髀。部禮切。股也。皮鞋

央掘經云。施主買施。不見殺故。如有施主牛死。賣與屠生。轉買皮令人作革屣施。許受用著。說文云。皮作曰履。麻作曰屨。黃帝臣於則製。屣。所綺切。屨。音句。

## 祖庭事苑卷第八終