四分律刪繁補闕行事鈔 2.522

2.522

Second, explaining the procedure for the relinquishing mind. The previous explanation of relinquishing property is the method for parting from the conditions of the offense; the subsequent explanation of relinquishing the offense is the method for eliminating the experienced retribution; the present explanation of the relinquishing mind directly eliminates the cause of the offense. Because of continuous hoarding without the mind to relinquish and purify, one now intentionally commits an offense; if after relinquishment one still keeps it, greedy attachment will be especially knotted; if the cause of the offense is not eliminated, even if repented, one will transgress again. This refers to the relinquishment of extra property, unlike other miscellaneous classes of offenses; if we take the general principle, cutting off future hoarding must come first. Therefore in the text, because one has resolved to give it to another, if the other person does not return it, one only incurs a minor offense, which is merely an error of procedural failure. The Dharmaguptaka Vinaya takes the Mahāyāna as its principle, being open, unobstructed, and without attachment, so when sincere words are uttered, the matter is free from stagnation; but according to other schools, once relinquished, there is no asking for it back, and it is left to the saṃgha to decide. It either enters the permanent property, or enters the cāturdiśa-saṃgha, or is considered according to need, or discarded in mountains and waters. This is the same as in this Vinaya, where it is cut into pieces and put into the kitchen, or given to the saṃgha, or given to the laity. Therefore we know that if a practitioner wishes to perform niḥsargika-pāyattika, they must first possess a relinquishing mind; if the mind does not relinquish, both parties will be troubled. Yet people's views are narrow and their natures lack breadth; though their speech appears otherworldly, their practice is truly base. Now if one does not relinquish, one is bound to die; leaving the body to karmic retribution, not a single hair can follow. Yet without reflecting on this great matter, they leave it to worldly conventions to see them to the end; spending their lives like this, life passes in vain. Know merely that the saṃgha can eliminate offenses and that their conduct continues the Buddha's footsteps; why should one exhaust the mind and wear out thoughts over worldly, fleeting wealth? How could this merely be an idle admonition? One must know the clear passages of the sacred treatises. The Sarvāstivāda says: 'If the robe is already relinquished, the offense is already repented, and the intent to keep is severed; on that day, if one obtains the original property or unexpected property, one may accept it. Second, if the robe is already relinquished, the offense is not yet repented, and the intent to keep is severed; on that day, if one obtains the original property or external property, one incurs a duṣkṛta. Third, if the robe is relinquished to another, the offense is already repented, but the intent to keep is not severed; on that day or on other days, if one obtains the original property or unexpected property, one incurs a niḥsargika-pāyattika in both cases.' This clause is precisely the essential pattern of the relinquishing mind; the remaining clauses are as in the Commentary.