四分律刪繁補闕行事鈔 3.60

3.60

四明作淨法。《五分》：獨住比丘，心念說者，具儀捉衣，心生口言：「我此長衣，淨施某甲，從彼取用。」得至十一日，復如前威儀，口言：「我此長衣，從某甲取還。」得至十日，復如初說淨，施與某甲，從彼取用。如是捨故受新，十日一易。《僧祇》：心念說淨，亦成，犯吉。內心說淨，而口不言，是名非法淨，越；若口說者，無罪。律中捨故受新，十日一易，應是不說淨者（或可說淨，故令展轉）。對面展轉者，至一比丘所，具儀，手捉衣，口云：「大德一心念！此是某甲長衣未作淨，為淨故施與大德，為展轉淨故。」（彼受請者）言：「大德一心念！汝有此長衣未作淨，為淨故與我，我今受之。」（當語言：「汝施與誰？」）答言：「施與某甲（為淨主名字）。」「大德一心念！汝有是長衣未作淨，為淨故施與我，我今受之。汝與某甲是衣，某甲已有，汝為某甲故，善護持，著用隨因緣（若鉢藥並準此）。」外三律，由前對面作淨而生諍競，因制不得對面使知。又施主後知，恐犯長；佛言：不應語令知，別處說之。《善見》：對面淨者，并縛相著至一比丘所，胡跪言：「我有此長衣，為淨故，我今施汝。」正得賞護，不得用。云何得用？若云：「此是我衣，隨長老用。」若爾者得用。若正作法者，同前儀式：「大德一心念！我某甲，有此長衣未作淨，為淨故捨與大德，為真實淨故。」（二淨依《四分》文寫）。二淨成就者，《善見》：言「施與大德」、「捨與大德」、「與大德」等，並成；若言「願大德受此衣」等，不成與。真實受者，言「我取」、「我受」者成；若云「我當取」、「欲取」等，不成受。一說成，不須三遍。《五分》：漫標說者，具儀至比丘所云：「長老一心念！我比丘某甲，此長財於長老邊作淨施。」彼應問言：「長老此衣於我邊淨施，我持與誰？」答言：「於五眾中，隨意與之。」彼即語言：「我今與某甲，若須，從彼取用，好愛護之（謂展轉淨也。此淨法，常須記施主及財物所屬）。」又云：革屣令淨人著淨。錢寶淨法者（穀米等例同說），律云：當持至可信優婆塞，若守園人所，告云：「此是我所不應，汝當知之！」文中不云令淨人持，應須使俗人令知是物。準《僧祇》，不信俗人，使在前行，至淨主所，如前作法。若彼淨人得淨物來者，應受持之。餘有進不，〈隨相〉三十中廣明。

Fourth, explaining the procedure for formal purification (vikappana). The Pañcavargika-vinaya states: For a bhikṣu living alone who purifies by mental intention, he should assume the proper deportment, take hold of the robe, form the intention in mind, and state orally: "This extra robe of mine, I purify by giving it to so-and-so, and shall take it from him for use." Up to the eleventh day, he again observes the previous deportment and states orally: "This extra robe of mine, I take back from so-and-so." Then, up to the tenth day, he again performs purification as initially done, giving it to so-and-so and taking it from him for use. In this way, relinquishing the old and receiving the new, he exchanges it once every ten days. The Mahāsāṃghika-vinaya states: Purification by mental intention is also valid, but incurs a duṣkṛta. Purification performed in one's heart without oral speech is termed improper purification, incurring an offense; if spoken orally, it is without offense. In the Vinaya, relinquishing the old and receiving the new, exchanging it once every ten days, must apply to one who does not perform purification orally (or perhaps it means having performed purification, one is therefore made to cycle through it). For face-to-face indirect purification (paramparā-vikappana), one goes to a bhikṣu, assumes the proper deportment, holds the robe in hand, and says orally: "Venerable One, keep your mind focused! This is so-and-so's extra robe which has not been purified; for the sake of purification, I give it to the Venerable One for the sake of indirect purification." The one receiving the request says: "Venerable One, keep your mind focused! You have this extra robe which has not been purified; for the sake of purification, you give it to me, and I now accept it." (He should then ask: "To whom do you give it?") He replies: "I give it to so-and-so (the name of the purification master)." [The receiver says:] "Venerable One, keep your mind focused! You have this extra robe which has not been purified; for the sake of purification you give it to me, and I now accept it. This robe you gave to so-and-so now belongs to so-and-so; for the sake of so-and-so, guard and preserve it well, and wear and use it according to conditions (bowls and medicines also follow this)." In the other three Vinayas, because face-to-face purification previously gave rise to dispute and contention, the Buddha enacted a prohibition against letting the recipient know face-to-face. Furthermore, if the donor knows afterwards, there is fear of an extra-robe offense; the Buddha said: One should not inform him to make him know, but recite it in another place. The Samantapāsādikā states: For face-to-face purification, binding them together and going to a bhikṣu, one kneels on one's right knee and says: "I have this extra robe; for the sake of purification, I now give it to you." One only obtains the right to safeguard it, but cannot use it. How does one obtain use? If he says: "This is my robe; the Elder may use it at will." If it is like this, one may use it. If one properly carries out the rite, it conforms to the previous ceremony: "Venerable One, keep your mind focused! I, so-and-so, have this extra robe which has not been purified; for the sake of purification, I relinquish it to the Venerable One for the sake of actual purification (sammukhā-vikappana)." (The two purifications are transcribed according to the text of the Dharmaguptaka). Regarding the completion of the two purifications, the Samantapāsādikā states: Saying "I give to the Venerable One," "I relinquish to the Venerable One," or "giving to the Venerable One" and so forth all constitute valid donation; if one says "May the Venerable One accept this robe" and so forth, it does not constitute a valid giving. For actual receipt, saying "I take" or "I receive" constitutes valid receipt; if one says "I shall take," "I intend to take," and so forth, it does not constitute valid receipt. Said once, it is valid; it does not require three repetitions. The Pañcavargika-vinaya states: For one who purifies by open specification, he assumes the proper deportment, goes to a bhikṣu, and says: "Elder, keep your mind focused! I, the bhikṣu so-and-so, perform purification of this extra property before the Elder." The other should ask: "The Elder purifies this robe before me; to whom do I give it?" He replies: "Among the five assemblies, give it to whomever you please." The other then says to him: "I now give it to so-and-so; if you need it, take it from him for use, and guard and cherish it well (this is indirect purification. In this purification procedure, one must always remember the purification master and to whom the property belongs)." It also states: For leather shoes, have a kappiyakāraka wear them to purify them. Regarding the purification procedure for money and valuables (grains, rice, and so forth are similarly treated), the Vinaya says: One should take them to a trustworthy upāsaka or an orchard keeper and declare: "This is what is improper for me, which you should know!" The text does not say to have a kappiyakāraka carry it, but one must have a layperson know the item. Following the Mahāsāṃghika-vinaya, if one does not trust the layperson, have him walk in front, go to the purification master, and perform the rite as before. If that kappiyakāraka comes bringing the purified item, one should accept and keep it. Other matters regarding whether to proceed or not are explained at length in the chapter on Thirty Offenses Corresponding to Specific Marks.