四分律行事鈔資持記 3.872

3.872

二中，初引律制問。受不好者，謂惜好者故；及送他者，謂妄行顏面故。此出病者慳鄙之意，故須問之；若非此徒，則不須問。應下，準義告示，初泛告取著。佛制畜者，明教嚴也。出世緣者，顯行強也。常著生者，彰報勝也。面王比丘，《賢愚經》云：曾以㲲施辟支故，五百生白㲲褁身而生；身大隨大，面有王字；恐被王損，乃投出家；善來得戒，㲲變法衣；涅槃後，用此衣闍維。（若《分別功德論》，頭有天冠，故名面王。）若下，苦勸貪悋。眼看不救，謂現見衣物，不能濟患也。經云者，此出《莊嚴論》，彼云：昔有國王名難陀，貪聚金寶，乃以女置高樓；若求合者，令其納寶，乃集一國珍寶皆盡；時有一人貧匱，求合無由，因而成疾，其母知之，語云：汝父死後，口中有一金錢，可發塚取之送王；王怪問曰：何處更有寶，彼具述之，王由此悟曰：死後一錢，尚不能為主，何苦欲之，遂却散施。上勸捨慳。亦下，次勸依法。顏面，謂取面情，以物餉遺也。如是下，結示。恐心輕動，故不可違；恐念世事，故不可順。以下，出須諫所以。臨終念善，生善道則昇；念惡，墮惡道故沈；昇沈止在剎那，故是一期大要。期，時也。

In the second [section], first it cites the Vinaya's injunction to inquire. 'Receiving what is inferior' means begrudging what is good; and 'giving it to others' means acting deceptively for the sake of social appearances. These manifest the sick person's stingy and base intentions, which is why one must ask about them; if one is not of this sort, then there is no need to ask. 'One should...' below gives instructions based on principle: first, broadly warning against clinging. The Buddha prohibiting the keeping [of extra robes] clarifies the strictness of the teaching. 'Conditions for transcending the world' reveals the strength of the practice. 'Constantly being born wearing them' demonstrates the excellence of the retribution. Regarding the bhikṣu Faceward King (Mianwang), the Sūtra of the Wise and the Foolish says: Because he once gave fine cloth to a pratyekabuddha, he was born wrapped in white fine cloth for five hundred lives; as his body grew, it grew with him, and on his face was the character 'king.' Fearing he would be harmed by the king, he went forth; upon receiving the precepts through the 'ehi bhikṣu' formula, the fine cloth transformed into a Dharma robe; after his nirvāṇa, this robe was used for his cremation (jhāpeti). (According to the Fenbie gongde lun, he had a heavenly crown on his head, and so was named Faceward King.) 'If...' below earnestly urges against greed and stinginess. 'Seeing with one's own eyes that they do not save' means that one currently sees that robes and objects cannot remedy affliction. Regarding 'The sūtra says': this comes from the Alaṃkāra-śāstra, which states: 'In the past there was a king named Nanda who greedily accumulated gold and jewels. He placed his daughter in a tall tower, and if anyone sought union with her, he made them present jewels, thereby exhausting all the rare treasures of the kingdom. At that time there was a poor man who had no means to seek union, and consequently fell ill. His mother learned of this and told him: "After your father died, there was a gold coin in his mouth; you may excavate the grave, take it, and present it to the king." The king wondered and asked, "Where could there still be treasure?" The man recounted it in full. The king was thereby awakened, saying: "Even a single coin after death cannot be retained as one's own; why struggle to desire them?" He then distributed and gave them away.' The above urges the renunciation of stinginess. 'Also...' below next urges acting in accordance with the Dharma. 'Social appearances' means catering to personal sentiments, sending gifts of goods. 'Thus...' below concludes the instruction. Fearing that their mind will be agitated, one must not oppose them; fearing that they will dwell on worldly affairs, one must not indulge them. 'Because...' below gives the reason why admonition is necessary: being mindful of good at the time of death leads to birth in good destinies, which is an ascent; being mindful of evil leads to falling into evil destinies, which is a sinking. Ascent and sinking reside in a mere single kṣaṇa; therefore it is the great essential of an entire lifetime. 'Qi' means time.