四分律刪繁補闕行事鈔 3.60

3.60

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.