---
title: "靈峰蕅益大師宗論 · 戒衣辯訛"
description: "靈峰蕅益大師宗論是明末高僧智旭的著作。明末佛教面臨內部僵化與外部挑戰，智旭大師立足天台宗，主張禪教律淨融合，回應時代弊病。該書匯集其書信、註疏與開示，系統闡述性相融通、淨土為歸的佛學思想，強調解行並進與實踐修行。作為中國佛教史上承先啟後的巨著，它深刻影響了後世漢傳佛教的發展，尤其對淨土宗的推廣貢獻卓著，被尊為淨土宗第九祖的智旭，其思想透過此論成為明清佛教的重要指南。"
url: "https://rushiwowen.co/en/r/cmgn46hxh0o8ik104c8gkv5wg"
---

### 戒衣辯訛

> Distinguishing Errors in the Robe and Precepts

出家有戒衣，猶居官有公服也。戒既七眾不同，衣豈一概無別？佛為比丘，則制三衣：一、僧伽梨，本宜九條，或十二條，貧窶無措，事不獲已，乃用二十五條，名後後品，非上上品也。二、鬱多羅僧，惟用七條。三、安陀會，惟用五條。此三皆名袈裟，以是壞色，非彩色故；亦名田衣，以其形似水田，又僧為人世福田也。為比丘尼，則制五衣，三衣如上，加掩腋衣，浴衣也。為沙彌，則制二衣：一、上衣，即無縫袈裟，亦名縵條衣，色與比丘同，制與比丘異，但直縫之，不許刺葉。故律部云「求寂之徒，縵條是服，輒披五條，深為罪濫。」蓋沙彌雖已出家，尚未入僧寶數，是故五條，猶不許披，況七條、九條等乎？二、內衣，即掩腋衣之類，梵稱僧腳崎也。為菩薩優婆塞，則令畜無縫三衣，制與沙彌同，入壇行道，方許披之，平日不得披著，所以與沙彌別也。今時衣制，大違律法，其訛有十，請備陳之。受沙彌戒，便令具足三衣，一訛也。沙彌擅披七條，竟與比丘無別，二訛也。前人無知妄作，輒令優婆塞得披三衣，後人矯枉過正，并禁優婆塞不畜縵衣，三訛也。一切衣制，皆以豎三肘、橫五肘為度，縱稍稍增減，咸須隨身隨臂。今豎三橫六，謬云摺時取方，四訛也。田衣但取形似畦畔，今謬云須通水路，五訛也。五條、七條等，不過割截，使異俗服，今謬云表於須彌、日、月、四天王等，六訛也。僧伽梨，本翻大衣，今謬稱祖衣，七訛也。三衣之制，千佛所同，故即名千佛衣，《正訛集》中已辯，今尚有繡佛在衣者，八訛也。一切出家所用衣服、臥具，以壞色故，總名袈裟，今返以五彩為之，九訛也。佛與大迦葉以衣貿衣，所以彰其頭陀勝德，令持衣遠待彌勒，所以助成龍華佛事。達磨傳衣二祖，所以表信，令人不疑。今有不受戒律，但付衣者，進無正法眼藏、心印可傳，退無比丘、沙彌名位可守，不惟僅成世諦流布，亦且大亂聖賢幢相，十訛也。嗚呼！僅一戒衣，其訛若此，奈何正法不淪替邪？有志之士，請頭頭法法咸遵佛制，期於自利利他，勿謂此是著相，躲身於無相坑中也。

> When one leaves home to become a monastic, they receive precept robes, just as an official in office receives a uniform. Since the precepts vary among the seven groups of disciples \[monks, nuns, novices, etc.\], how could there be no distinction in their robes? For monks, the Buddha prescribed three robes: 1. The \*Sanghati\*: originally meant to have nine or twelve panels. Only in cases of extreme poverty, when one truly had no other option, were twenty-five panels allowed. This is called a "later, lesser type," not a "superior type." 2. The \*Uttarasanga\*: consisting only of seven panels. 3. The \*Antarvasa\*: consisting only of five panels. All three are called \*kasaya\* (meaning "dyed in a dull color," not bright colors). They are also called "field robes" because their shape resembles rice paddies, and because monastics are fields of merit for the world. For nuns, the Buddha prescribed five robes: the three above, plus a breast-covering cloth and a bath robe. For novices (\*shramanera\*), the Buddha prescribed two robes: 1. The upper robe: a seamless \*kasaya\*, also called a \*man\* (smooth) robe. Its color is the same as a monk's, but its construction differs: it is simply sewn straight, without creating patterned leaf-like segments. The Vinaya says, "Those seeking ordination should wear the \*man\* robe. If they casually put on a five-panel robe, it is a grave offense." Although a novice has left home, they are not yet counted among the Sangha jewel. Thus, they are not even allowed to wear a five-panel robe, let alone a seven or nine-panel one. 2. The inner robe: similar to the breast-covering cloth, called \*samkaksika\* in Sanskrit. For bodhisattva \*upasakas\* (male lay practitioners), the Buddha allowed them to keep a seamless three-panel robe, constructed like a novice's. They could only wear it when entering the ritual circle for practice, not in daily life. This distinguishes them from novices. Today, however, the practice of making robes violates the Vinaya in ten major ways: 1. \*\*First error\*\*: When someone receives novice precepts, they are immediately told to possess all three robes (five, seven, and nine or more panels). 2. \*\*Second error\*\*: Novices wrongly wear seven-panel robes, making them indistinguishable from fully ordained monks. 3. \*\*Third error\*\*: Earlier teachers, out of ignorance, allowed laypeople (\*upasakas\*) to wear three robes. Later teachers, overcorrecting, then forbade laypeople from even owning a seamless \*man\* robe. 4. \*\*Fourth error\*\*: All robes should measure three cubits vertically and five cubits horizontally. Even slight adjustments should fit the body and arms. Now, robes are made three by six cubits, with the false justification that they need extra fabric to fold neatly. 5. \*\*Fifth error\*\*: The field pattern is meant to resemble paddy ridges. Now, it is wrongly claimed that the seams must connect like "water channels." 6. \*\*Sixth error\*\*: Five and seven panels are simply divisions to distinguish monastics from lay clothing. Now, they are wrongly said to represent Mount Sumeru, the sun, moon, and the Four Heavenly Kings. 7. \*\*Seventh error\*\*: \*Sanghati\* literally means "great robe," but is now wrongly called "ancestor robe." 8. \*\*Eighth error\*\*: The three robes are a tradition shared by all Buddhas, hence called "Thousand Buddha Robes." This has been clarified in the \*Zheng Wu Ji\*. Yet, some still embroider Buddha images onto the robes. 9. \*\*Ninth error\*\*: All monastic clothing and bedding, because they use muted colors, are called \*kasaya\*. Today, they are instead made with five bright colors. 10. \*\*Tenth error\*\*: The Buddha exchanged robes with Mahakashyapa to honor his ascetic virtue, and instructed him to keep the robe and wait for Maitreya, thereby aiding the future Dragon Flower Assembly. Bodhidharma transmitted his robe to the Second Patriarch as a token of faith. Today, some hand down robes without transmitting the precepts. Without the true Dharma eye treasury or the seal of mind-to-mind transmission, and no longer having the status of monk or novice, this not only reduces the robe to a worldly object but also severely confuses the sacred standards of the sages. Alas! For just one set of precept robes, there are these ten errors. How can the true Dharma not decline? Aspiring practitioners: Please follow the Buddha's precepts in every detail and every teaching, with the aim of benefiting yourself and others. Do not dismiss this as mere attachment to form, using that excuse to hide in the pit of nihilism.