四分律刪繁補闕行事鈔 2.289

2.289

Precept 82: Handling precious objects. This is the precept against handling precious objects, explicitly stated in the Sarvāstivāda-vinaya-vibhāṣā. It originates from picking up lost property; the old terminology is not used. It possesses five conditions: first, it is a valuable treasure, whether belonging to oneself or another; second, as well as decorative items; third, it is neither one's dwelling place nor lodging; fourth, having no intention to steal, but intending to return it to the owner; fifth, handling it constitutes the offense. The Sarvāstivāda-vinaya-vibhāṣā states: One who handles the seven precious substances incurs a pāyattika. The names of the seven are as given in the thirty [naiḥsargika-pāyattika] precepts. If they are imitation precious objects, copper, iron, varicolored gems, and the like, taking them incurs a duṣkṛta. If one does not take them, or performs formal deconsecration (vikalpana) according to the Dharma, there is no offense. If one handles gold foil or a gilded statue to put it away, or if one handles another's precious object, or formally deconsecrates a precious object oneself, one incurs a pāyattika. If it is an imitation precious object and is counted among the one hundred and one permissible articles, one may keep it and need not formally deconsecrate it. In the Mahāsāṃghika-vinaya: Even a person in charge of affairs concerning the Buddha or the Saṃgha must not take precious objects themselves if there are any. If on the eighth day of the fourth month or during great assemblies for making offerings, when bathing images, stupas of gold and silver, and bodhisattva images, or offering implements coated with gold or silver, one should have a kappiyakāraka handle them. If they fall to the ground, one may assist by grasping parts that lack gold or silver; if completely coated, one should wrap one's hands to handle them. If bathing a gold or silver bodhisattva, have a kappiyakāraka wash it, and even have a kappiyakāraka hold it, with the bhikṣu assisting. If one has already taken hold of it first, one must not let go afterward. The Sarvāstivāda-vinaya-vibhāṣā states: If imitation precious objects are made into women's ornaments, handling them incurs a duṣkṛta; for men's ornaments, excluding spears, lances, weapons, and musical instruments, handling anything else incurs no offense. If one causes another bhikṣu to handle precious objects, that is also a pāyattika. In the Dharmaguptaka Vinaya, an exception is made: if it is an ornamental implement for offering to a stupa or monastery, putting it away for safekeeping incurs no offense (this allowance applies where there is no kappiyakāraka). Thus the Five Hundred Questions says: A steward must not handle gold, silver, or money belonging to the Buddha or the Dharma; [doing so] is also a pāyattika. The Dharmaguptaka Vinaya says: If within a monastery or a lodging place there are precious objects, one may pick them up oneself or instruct someone to take them. One must note the features of the bag and the container, open it to see how many are square or round, and how many are new or old. If someone comes searching for it, ask about its appearance; if it matches, return it; if it does not correspond, say, 'I have not seen this item.' If two people come together to claim it and their descriptions are the same, place the item before them and let each take their leave. If one does not employ such expedient means, it is a duṣkṛta. If in any other place one handles dropped articles, it is a pāyattika. The Mahāsāṃghika-vinaya states: If one sees lost clothing or articles, one should announce it; if there is no claimant, hang it in a high and visible place so people can see it. If someone comes to claim it, ask where it was lost; if the answer matches, give it to them. If no one comes, after holding it for three months: if found in a stupa compound, use it for the stupa; if found in a monastery compound, use it for the cāturdiśa-saṃgha. If it is a costly object like gold or jewels, it must not be put in an exposed place; after inspecting its features in private, if a claimant's description matches, hand it over before multiple people. Instruct them to take the three refuges, saying: 'Had the Buddha not instituted this precept, you would never have laid eyes on it again.' If no one comes, hold it for up to three years, and use it in the respective places as mentioned above within that sīmā. If a bhikṣu loses an item and first generates the thought, 'When I find out where it is later, I will retrieve it,' and retrieves it after finding out, there is no fault. If a guest bhikṣu leaves behind robes or an almsbowl and the resident monk moves them to another place to hide them, he commits a grave offense; if the owner of those robes remembers and comes to retrieve them, there is no fault. If one excavates the ground and finds buried treasure, if the kappiyakāraka is untrustworthy, one should inform the king; if the kappiyakāraka is trustworthy, keep it for one to two years, and it should be used for the stupa. If the king discovers it, answer: 'It has already been used for the stupa'; if he demands it, one should return it using stupa property or by begging. If the king asks what the Vinaya says, answer that the Buddha said: 'Whatever is found on stupa land or Saṃgha land is returned to be used for the stupa or Saṃgha.' If there is an iron contract bearing a name on the buried treasure, one may also use it directly, advancing or yielding as described above. The *Tattvasiddhi-śāstra* states: Some say hidden treasure belongs to the king, and taking this property constitutes theft. It answers: Only that which is above ground belongs to the king, not that which is underground. Why? Holy persons such as Anāthapiṇḍada also took such items; hence we know it is without fault. Moreover, items acquired naturally are not called robbery. The Mahāsāṃghika-vinaya states: When entering a village, if there are lost items, one must not take them; if someone picks them up and gives them to the bhikṣu, he may receive them, for that person is then the donor. If it is in an uninhabited wilderness path and there are items, one may take them. If there is a jewel in a robe, step on it to sever it, grasp it openly, and let others see it. When arriving at the residence, if jewels are found, give them to a kappiyakāraka to manage as the cost of robes and medicines. The Five Hundred Questions says: If property left with a layperson is not retrieved past the deadline, and the layperson brings it to offer to the bhikṣu, it is improper to accept it; if [the owner] is alive, it has an owner; if deceased, it belongs to the Saṃgha.