Chinese
大正藏第 24 册 No. 1449 根本说一切有部毗奈耶羯耻那衣事 No. 1449 根本说一切有部毗奈耶羯耻那衣事一卷 大唐三藏义净奉 制译 尔时佛在室罗筏城逝多林给孤独园。时有众多苾刍在自来城三月坐雨安居已，各持衣钵，诣世尊所。路逢泥雨，困于暑热，野草割身，遍皆流汗，渐次游行，至室罗筏城。时诸苾刍安置衣钵，洗足已，至世尊处，顶礼双足，在一面坐。世尊常法，见客苾刍来，共相慰问：“汝于何处安居而来至此？”白言：“世尊！我等于自来城三月安居已，而来至此。”问言：“汝等在彼安居，于三月中，得安乐住不？乞求饮食，不难得不？”答言：“世尊！我等三月安乐而住，饮食不难。我等从彼擎持衣钵，所经道路，泥雨艰辛，身形疲顿，渐来至此。”世尊闻已，作如是念：“我诸弟子雨安居竟，人间游行，擎持衣钵，路逢泥雨，极遭辛苦，形体疲顿。我今宜可令诸苾刍，得安乐住。并诸施主福增长故，听诸苾刍张羯耻那衣。张此衣时，有五胜利：一、无过十日犯；二、无过一月犯；三、无过经宿离衣犯；四、唯着上下二衣，得人间游行；五、得随意多畜长衣。复有五种饶益：一、得别众食；二、得数数食；三、俗家不请，得往受食； 现代汉语译本： 大正藏第 24 册 No. 1449 根本说一切有部毗奈耶羯耻那衣事 No. 1449 根本说一切有部毗奈耶羯耻那衣事一卷 大唐三藏义净奉 旨译 尔时，佛在室罗筏城（Śrāvastī）逝多林（Jetavana）给孤独园（Anāthapiṇḍika-ārāma）。当时有很多比丘（bhikṣu）在自来城完成了三个月的雨季安居，各自拿着衣和钵，前往世尊（Bhagavat）所在的地方。路上遇到泥泞的雨水，被暑热所困扰，野草划伤身体，到处都是汗水，逐渐疲惫，到达室罗筏城。当时，比丘们安置好衣和钵，洗完脚后，来到世尊处，顶礼双足，在一旁坐下。世尊按照惯例，看到有远道而来的比丘，就慰问他们：‘你们从哪里安居而来？’他们回答说：‘世尊！我们从自来城完成了三个月的安居，然后来到这里。’世尊问道：‘你们在那里安居，在这三个月里，生活得安乐吗？乞求食物容易吗？’他们回答说：‘世尊！我们三个月都安乐地生活，食物也不难得到。我们从那里拿着衣和钵，所经过的道路，泥泞多雨，非常艰辛，身形疲惫，慢慢地来到这里。’世尊听了之后，这样想：‘我的弟子们雨季安居结束，在人间游化，拿着衣和钵，路上遇到泥泞的雨水，非常辛苦，形体疲惫。我现在应该让比丘们能够安乐地生活，并且为了让施主的福报增长，允许比丘们张羯耻那衣（kaṭhina-cīvara）。张此衣时，有五种胜利：一、没有超过十日的犯戒；二、没有超过一个月的犯戒；三、没有过夜的离衣犯戒；四、只穿着上下二衣，可以在人间游化；五、可以随意多储存长衣。’又有五种饶益：一、可以别众食；二、可以数数食；三、即使俗家没有邀请，也可以前去接受食物；
English
English version: Taisho Tripitaka Volume 24, No. 1449, Mūlasarvāstivāda-vinaya-kaṭhina-vastu No. 1449 Mūlasarvāstivāda-vinaya-kaṭhina-vastu, One Volume Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty At one time, the Buddha was in Śrāvastī, at the Jetavana in Anāthapiṇḍika-ārāma. At that time, many bhikṣus, having completed their three-month rainy season retreat in their respective cities, each carrying their robes and bowls, went to where the Bhagavat was. On the way, they encountered muddy rain, were troubled by the heat, their bodies were cut by wild grass, and they were covered in sweat. Gradually, they became exhausted and arrived at Śrāvastī. At that time, the bhikṣus settled their robes and bowls, washed their feet, and went to the Bhagavat, prostrating themselves at his feet and sitting to one side. As was the Buddha's custom, seeing visiting bhikṣus arrive, he greeted them with concern: 'From where have you come after completing your retreat?' They replied: 'Bhagavat! We have come here after completing our three-month retreat in our respective cities.' He asked: 'While you were in retreat there, did you live comfortably during these three months? Was it easy to obtain food?' They replied: 'Bhagavat! We lived comfortably for three months, and food was not difficult to obtain. We carried our robes and bowls from there, and the roads we traveled were muddy and rainy, very difficult, and our bodies were exhausted as we gradually came here.' Having heard this, the Bhagavat thought: 'My disciples have finished their rainy season retreat, wandering in the human realm, carrying their robes and bowls, encountering muddy rain on the road, suffering greatly, and their bodies are exhausted. Now I should allow the bhikṣus to live comfortably, and for the sake of increasing the merit of the donors, I will allow the bhikṣus to spread the kaṭhina-cīvara. When this robe is spread, there are five victories: first, no offense exceeding ten days; second, no offense exceeding one month; third, no offense of being separated from the robe overnight; fourth, wearing only the upper and lower robes, one can wander in the human realm; fifth, one can freely store many long robes.' There are also five benefits: first, one can eat separately from the community; second, one can eat frequently; third, even if not invited by a lay household, one can go and receive food; --------------------------------------------------------------------------------
Chinese
四、得随意多求衣；五、始从八月半，至正月半时，经五个月所得财物，皆是羯耻那衣利养。如是开时，令诸弟子，得安乐住。”即告诸苾刍：“欲令汝等得安乐住，并诸施主福增长故，雨安居众张羯耻那衣，获多利益如前十种。”如世尊说张羯耻那衣者，诸苾刍不知云何张衣？佛言：“三月安居，众获衣物，应将作衣，先以言白，告众令知：‘大众应知，今夏坐苾刍众得此衣。若大众乐者，令将此物，为众作羯耻那衣。’至明日已鸣揵椎、集僧伽、言白已周。令一苾刍作白曰： “‘大德僧伽听！此衣是此处雨安居僧伽所获利物，僧伽今共将此衣作羯耻那。此衣当为僧伽张作羯耻那。若张衣已，虽出界外，所有三衣尚无离过，何况余衣？若僧伽时至听者，僧伽应许僧伽今将此衣，令某甲苾刍当为僧伽作羯耻那。若张衣已，虽出界外，所有三衣尚无离过，何况余衣？白如是。’羯磨准白成。次当差张羯耻那衣苾刍，须具五德者，应可量差，所谓无欲、爱、恚、痴、知张与不张。若异此者，即不应差。如是应差，为前方便。众现集已，应先问能不能，云：‘汝某甲！能为僧伽作张衣人不？’若言能者，答言：‘我能。’次一苾刍作白羯磨，差云：‘大德僧伽听！此苾刍某甲，乐作张羯耻那衣人，今为僧伽张羯耻那 现代汉语译本 四、可以随意多求衣服；五、从八月半到正月半这五个月期间获得的财物，都是羯耻那衣（Kathina，功德衣）的利益。这样开许之后，让弟子们能够安乐地居住。’世尊告诉众苾刍（bhiksu，比丘）：‘为了让你们能够安乐地居住，并且让施主们的福报增长，雨季安居的僧众缝制羯耻那衣，可以获得像前面所说的十种利益。’世尊说了缝制羯耻那衣的事情之后，众苾刍不知道该如何缝制。佛说：‘三个月的安居结束，僧众获得了衣物，应该用来制作衣服，先用言语禀告，告知大众：‘大众应该知道，今年夏天安居的苾刍众得到了这件衣服。如果大众乐意，就用这件物品，为大家制作羯耻那衣。’到第二天，敲击揵椎（ghanta，犍稚，报时器），集合僧伽（samgha，僧团），禀告完毕。让一位苾刍作白（vijnapti，宣告）： ‘大德僧伽听！这件衣服是此处雨安居僧伽所获得的利益之物，僧伽现在共同用这件衣服制作羯耻那。这件衣服应当为僧伽缝制成羯耻那。如果缝制好衣服之后，即使出了界外，所有的三衣（tricivara，袈裟）尚且没有离身的过失，更何况其他的衣服？如果僧伽认为时机已到，请听取，僧伽应该允许僧伽现在用这件衣服，让某甲苾刍来为大家制作羯耻那。如果缝制好衣服之后，即使出了界外，所有的三衣尚且没有离身的过失，更何况其他的衣服？禀告如上。’羯磨（karma，业）按照禀告完成。接下来应当选派缝制羯耻那衣的苾刍，需要具备五种德行的人，应当可以衡量选派，也就是没有贪欲、爱、嗔恚、愚痴，知道缝制与不缝制。如果不是这样的人，就不应该选派。应该这样选派，作为前期的准备。大众集合完毕之后，应该先问能不能胜任，说：‘你某甲！能为僧伽做缝制衣服的人吗？’如果说能，回答说：‘我能。’接下来一位苾刍作白羯磨，选派说：‘大德僧伽听！这位苾刍某甲，乐意做缝制羯耻那衣的人，现在为僧伽缝制羯耻那。
English
English version Four, one may freely seek more clothing; five, from the middle of the eighth month to the middle of the first month, the wealth obtained during these five months is all the benefit of the Kathina (merit cloth). After such permission is granted, the disciples may dwell in peace.’ The World Honored One told the bhiksus (monks): ‘In order to allow you to dwell in peace and to increase the merit of the donors, the sangha (community) dwelling in the rainy season makes Kathina robes, and can obtain the ten kinds of benefits as mentioned before.’ After the World Honored One spoke about making Kathina robes, the bhiksus did not know how to make them. The Buddha said: ‘After the three-month rainy season retreat, the sangha obtains clothing, which should be used to make robes. First, report it verbally, informing the assembly: ‘The assembly should know that the bhiksu sangha dwelling in the summer has obtained this robe. If the assembly is willing, use this item to make Kathina robes for everyone.’ The next day, strike the ghanta (bell), gather the sangha, and complete the announcement. Let a bhiksu make a vijnapti (declaration): ‘Venerable Sangha, listen! This robe is the benefit obtained by the sangha dwelling in the rainy season here. The sangha now jointly uses this robe to make Kathina. This robe should be sewn into Kathina for the sangha. If the robe is sewn, even if one goes beyond the boundary, there is no fault of being separated from the tricivara (three robes), let alone other robes? If the sangha thinks the time is right, please listen. The sangha should allow the sangha to now use this robe and let Bhiksu A make Kathina for everyone. If the robe is sewn, even if one goes beyond the boundary, there is no fault of being separated from the tricivara, let alone other robes? The announcement is as above.’ The karma (action) is completed according to the announcement. Next, a bhiksu who makes Kathina robes should be selected, one who has five virtues. He should be selected measurably, that is, without greed, love, anger, or delusion, and knowing whether to sew or not to sew. If it is not such a person, he should not be selected. He should be selected in this way as a preliminary preparation. After the assembly has gathered, one should first ask if he is capable, saying: ‘You, A! Can you be the one who makes robes for the sangha?’ If he says he can, he replies: ‘I can.’ Next, a bhiksu makes a karma by declaration, selecting and saying: ‘Venerable Sangha, listen! This Bhiksu A is willing to be the one who makes Kathina robes, and now makes Kathina for the sangha.’ --------------------------------------------------------------------------------
Chinese
衣。若僧伽时至听者，僧伽应许僧伽今差某甲苾刍作张羯耻那人。此某甲当为僧伽张羯耻那衣。白如是。’‘大德僧伽听！此苾刍某甲，乐作张羯耻那人，今为僧伽张羯耻那衣。僧伽今差某甲作张羯耻那人。某甲苾刍当为僧伽张羯耻那。若诸具寿听差某甲作张羯耻那人，此某甲当为僧伽张羯耻那者默然；若不许者说。’‘僧伽已听此某甲作张羯耻那人，此某甲当为僧伽作张羯耻那衣人竟。僧伽已听许，由其默然故，我今如是持。’其次张衣苾刍应作白羯磨，当作羯耻那衣。 “‘大德僧伽听！此衣当为僧伽作羯耻那衣。此苾刍某甲，僧伽已差作张衣人。若僧伽时至听者，僧伽应许僧伽今以此衣作羯耻那，付某甲苾刍。白如是。’羯磨准白应作。 “作羯耻那衣苾刍，制其行法。作衣之处，当须在前洗浣染治、割截缝刺，乃至刺三两针共作。复须再三作如是念：‘此衣当为僧迦张作羯耻那衣、现张作羯耻那衣、已张作羯耻那衣。’于此三心，但为后二，亦成作法。若不作者，得恶作罪。次至八月白半十五日，其知事人应告大众，作如是白：‘诸大德！明日我当为众张羯耻那衣，仁等各各舍旧持衣，来集某甲处。’其张衣苾刍，于此衣上布列名花，妙香熏馥，鸣揵椎集众，言白复周。可将此衣至，上座前立， 现代汉语译本 ‘衣。若僧伽（僧团）时至听者，僧伽应许僧伽今差某甲苾刍（比丘）作张羯耻那（缝衣者）人。此某甲当为僧伽张羯耻那衣。白如是。’‘大德僧伽听！此苾刍某甲，乐作张羯耻那人，今为僧伽张羯耻那衣。僧伽今差某甲作张羯耻那人。某甲苾刍当为僧伽张羯耻那。若诸具寿（有德者）听差某甲作张羯耻那人，此某甲当为僧伽张羯耻那者默然；若不许者说。’‘僧伽已听此某甲作张羯耻那人，此某甲当为僧伽作张羯耻那衣人竟。僧伽已听许，由其默然故，我今如是持。’其次张衣苾刍应作白羯磨（宣告），当作羯耻那衣。 ‘大德僧伽听！此衣当为僧伽作羯耻那衣。此苾刍某甲，僧伽已差作张衣人。若僧伽时至听者，僧伽应许僧伽今以此衣作羯耻那，付某甲苾刍。白如是。’羯磨准白应作。 作羯耻那衣苾刍，制其行法。作衣之处，当须在前洗浣染治、割截缝刺，乃至刺三两针共作。复须再三作如是念：‘此衣当为僧迦张作羯耻那衣、现张作羯耻那衣、已张作羯耻那衣。’于此三心，但为后二，亦成作法。若不作者，得恶作罪。次至八月白半十五日，其知事人应告大众，作如是白：‘诸大德！明日我当为众张羯耻那衣，仁等各各舍旧持衣，来集某甲处。’其张衣苾刍，于此衣上布列名花，妙香熏馥，鸣揵椎（木槌）集众，言白复周。可将此衣至，上座前立，
English
English version ‘[Regarding] the robe. If the Sangha (community) is ready to listen, the Sangha should permit the Sangha to now appoint Bhikshu (monk) so-and-so as the Zhangjiena (robe maker). This so-and-so should make the Zhangjiena robe for the Sangha. Announce thus.’ ‘Venerable Sangha, listen! This Bhikshu so-and-so is willing to be the Zhangjiena person, and now makes the Zhangjiena robe for the Sangha. The Sangha now appoints so-and-so as the Zhangjiena person. Bhikshu so-and-so will be the Zhangjiena for the Sangha. If the venerable ones agree to appoint so-and-so as the Zhangjiena person, that so-and-so will be the Zhangjiena for the Sangha, let them be silent; if they do not agree, let them speak.’ ‘The Sangha has heard that so-and-so is appointed as the Zhangjiena person, and this so-and-so will be the Zhangjiena robe maker for the Sangha. The Sangha has heard and permitted it, because of their silence, I now hold it as such.’ Next, the robe-making Bhikshu should make a white Karma (announcement), to make the Zhangjiena robe. ‘Venerable Sangha, listen! This robe should be made into a Zhangjiena robe for the Sangha. This Bhikshu so-and-so, the Sangha has appointed as the robe maker. If the Sangha is ready to listen, the Sangha should permit the Sangha to now make this robe into a Zhangjiena, and give it to Bhikshu so-and-so. Announce thus.’ The Karma should be made according to the announcement. The Bhikshu who makes the Zhangjiena robe should establish the rules for its making. At the place where the robe is made, it must be washed, dyed, treated, cut, and sewn beforehand, even to the point of sewing three or two stitches together. It is also necessary to repeatedly make such thoughts: ‘This robe should be made into a Zhangjiena robe for the Sangha, is now being made into a Zhangjiena robe, has already been made into a Zhangjiena robe.’ Of these three thoughts, only the latter two are sufficient to complete the making. If one does not make it, one incurs a Dukkaṭa (wrongdoing) offense. Next, on the fifteenth day of the white half of the eighth month, the person in charge should announce to the assembly, making such an announcement: ‘Venerable ones! Tomorrow I will make the Zhangjiena robe for the Sangha, you should each discard your old robes and come to so-and-so's place.’ The robe-making Bhikshu should arrange famous flowers on this robe, incense it with wonderful fragrance, strike the Jianchui (wooden mallet) to gather the assembly, and repeat the announcement completely. This robe can be brought to stand before the senior monk, -------------------------------------------------------------------------------- 两手擎衣，作如是白：