四分比丘戒本疏 2.24

2.24

第十六、擔毛戒，第十七、使非親擗毛戒，第十八、受寶戒，准《薩婆多論》第五卷畜寶戒說：若捉寶者是九十戒攝，若畜寶者是三十戒攝。彼論有五種取皆犯：一以手捉取、二以衣從他取、三以器從他取、四若言著是中、五若言與是淨人，皆為畜故犯也。又准彼論第四卷長衣戒中應求兩種淨主：一者錢寶等，應先求一知法白衣淨人，語意令解：「我比丘法不畜錢寶。今以檀越為淨主，後得錢寶盡施檀越（己上請詞要須解意）。」後得錢寶盡，比丘邊說淨，不須說淨主名。說淨已，隨久近畜。又准彼論，錢寶說淨論文云有二種，細尋論文乃有三種：一者白衣持錢寶來與比丘，比丘但言：「此不淨物，我不應畜；若淨當受。」二者比丘言：「我不應畜。」淨人言：「易淨物畜。」即是作淨（准論此一攝入前法中）。三者若直置地去，若有比丘應從說淨（計理詞句即初文是）。第二淨主者，若衣衣財應量已上，應求五眾中持戒多聞有德者作淨主。若應量衣不作淨，犯捨墮。若不應量、不作淨，犯捨，作突吉羅懺悔。廣如彼論。彼論又云「有五種物應作淨：一重寶、二錢及似寶、三若衣衣財應量已上、四一切不應量若衣衣財、五一切穀米。」穀米等即日作淨。若無白衣，四眾邊作淨。不作淨，至地了時犯捨，突吉羅懺悔。今此戒中意辨重寶及錢，自餘並是相因而辨。又准律，此戒及後戒犯訖，應對淨人捨云：「此物我所不應，汝當知之。」（准此即是說淨詞句。故《薩婆多論》云「說淨已，然後入眾悔過。」）又舊人言：畜貿二寶，局別眾懺。今詳《多論》既云入眾，故知亦通入僧中懺懺訖。彼若貿衣鉢等淨物還者，即是如法。若直送來，即作淨主物想受之，作知淨語，使淨人知貿取淨物受持之。若不言看是知是，突吉羅。如律應知。彼若不還，方便索取，亦如律辨。且對別人懺者，捨財如前。次懺罪者，還有受用捨墮財吉羅默妄及根本提罪，各有覆隨覆六品，并受用默妄合八品吉羅等，准上長衣戒懺之。

The sixteenth precept: on carrying wool. The seventeenth precept: on having an unrelated person wash wool. The eighteenth precept: on accepting treasures. According to the fifth fascicle of the *Sarvāstivāda-śāstra*, discussing the precept on storing treasures: grasping treasures falls under the ninety precepts [of prāyaścittika], while storing treasures falls under the thirty precepts [of niḥsargika-prāyaścittika]. That śāstra states that five modes of taking all constitute offences: first, grasping and taking with the hand; second, taking from another with a robe; third, taking from another with a vessel; fourth, saying, “Put it in here”; fifth, saying, “Give it to this purificatory attendant (kappiya-kāraka).” Because all these are for the purpose of storing, they constitute offences. Furthermore, according to the fourth fascicle of that śāstra, under the precept on extra robes, one should seek two kinds of purifying masters: First, for money and treasures, one should first seek a lay purificatory attendant who understands the Dharma, conveying the intention so that he understands: “In my practice as a bhikṣu, I do not store money or treasures. I now make you, dānapati, my purifying master; whatever money and treasures I obtain hereafter, I give entirely to you, dānapati.” (The above formula of request must be understood in its meaning.) Whenever money or treasures are obtained thereafter, one performs vikalpana beside a bhikṣu, without needing to state the purifying master's name. Having performed vikalpana, one may keep it for any duration, long or short. Furthermore, according to that śāstra, the text of the treatise states that there are two kinds of vikalpana for money and treasures, but an examination of the text in detail reveals three kinds: First, a layperson brings money or treasures to give to the bhikṣu, and the bhikṣu merely says: “This is an impure object; I should not store it. If it is purified, I shall accept it.” Second, the bhikṣu says, “I should not store it,” and the purificatory attendant says, “Exchange it for a pure object and keep it”; this constitutes performing purification (according to the śāstra, this one is subsumed within the previous procedure). Third, if it is placed directly on the ground and left, if there is a bhikṣu present, one should perform vikalpana with him (in principle, the formula corresponds to the first text). As for the second purifying master: if robes or cloth for robes meet or exceed the prescribed measure, one should seek someone among the five assemblies who observes the precepts, has heard much, and possesses virtue to act as the purifying master. If a robe meeting the measure is not purified through vikalpana, it is an offence of forfeiture and fall (niḥsargika-prāyaścittika). If it does not meet the measure and is not purified, it is an offence of forfeiture, and one repents it as a duṣkṛta. It is detailed in that śāstra. That śāstra also says: “There are five kinds of things that should be purified: first, heavy treasures; second, coins and treasure-like objects; third, robes or cloth for robes that meet or exceed the prescribed measure; fourth, all robes or cloth for robes that do not meet the prescribed measure; fifth, all grains and rice.” Grains, rice, and the like must be purified on the very day. If there is no layperson, one performs vikalpana beside members of the four assemblies. If one does not perform vikalpana, when the ground is cleared [at daybreak], one commits an offence of forfeiture and must confess it as a duṣkṛta. In the present precept, the primary intention is to treat heavy treasures and money; the rest are treated by association. Furthermore, according to the Vinaya, once this precept or the subsequent precept has been transgressed, one should forfeit [the item] to a purificatory attendant, saying: “This object is not suitable for me; you should take charge of it.” (According to this, this is the formula for vikalpana. Therefore the *Sarvāstivāda-śāstra* says: “Having performed vikalpana, one only then enters the assembly to confess one's fault.”) Furthermore, previous masters said: “Confessing the storing and trading of the two types of treasures is restricted to confession before an individual (or gaṇa).” Now, considering that the *Sarvāstivāda-śāstra* says “enters the assembly,” we know that it also allows entering the Saṃgha to confess. Once the confession is completed, if the other person trades it for pure objects such as robes or bowls and returns them, that is in accordance with the Dharma. If they send them directly, one accepts them thinking of them as property of the purifying master, utters words acknowledging their purification, and directs the purificatory attendant to know that pure objects were exchanged for, taken, and maintained. If one does not say, “Look at this,” or “Acknowledge this,” it is a duṣkṛta. This should be known in accordance with the Vinaya. If he does not return it, one employs skilful means to demand it, which is also explained in accordance with the Vinaya. For now, regarding confession before an individual, the forfeiture of the property is as described above. Next, regarding the confession of the offences: there are the duṣkṛta for using forfeited property, the duṣkṛta for remaining silent out of deceit, and the fundamental prāyaścittika offence—each having the six grades according to whether it was concealed or unobserved—together with the duṣkṛta for use and for silence out of deceit, making a total of eight grades of duṣkṛta, etc., which are confessed in accordance with the aforementioned precept on extra robes.