四分比丘戒本疏 2.28

2.28

第二十二、乞鉢戒。謂先有鉢破為五段，仍堪綴用，而更乞求，得即犯捨。文中「彼比丘應往僧中捨」已下，辨捨懺法。諸戒皆四：一捨財、二懺罪、三還法、四不還結罪。今此一戒，捨還二法與餘戒異，故別誦出。文言「彼比丘應往僧中捨」者，第一誦捨文也，不同餘戒對一二三人及以僧位，或在大界戒場自然界中隨應成捨。今此乞鉢，局對此住處大界內僧中捨也。捨時具儀，口云：「大德僧聽！我某甲比丘，鉢破減五綴不漏，更乞得一新鉢（二三等准數稱），犯一（二三等）捨墮。今捨與僧（一說）。」次辨懺悔，亦有受用捨墮鉢等八品突吉羅等，准知。第四不還，易不勞釋。但釋第三明還法者。戒文云「展轉取最下鉢與之令持，乃至破應持，此是時也（謂應法時）。」准律，好鉢應留，應取最下者還之。若准《僧祇》若乞得大貴鉢，應賣取十鉢直，九直入僧、一直還主。今此律中但取下鉢，不須依彼也。還之法式者，准律自有四門：一、處分好惡，如向所辨。二、白二許還。三、仍恐是勝，復須僧中作單白法，展轉換取最下鉢還，換時任僧，若即直還或即換取，餘僧欲換隨意換取，若不欲換亦隨僧意，如律應知。四、白二羯磨方付本主。舊人名為罰令用舊持新羯磨也。羯磨文中云「與受持」者，非謂加法受持，但是受而持行。故《薩婆多論》第五卷云「前所受持鉢如法受持，後鉢不受，直令常畜。食時當持二鉢，終身如是，以示多貪過。」故《僧祇》云「舊鉢日日解綴，乃至一日了者要當淨洗。若知識師僧念此賢善比丘恐妨禪誦，為打破或藏舉者，用新無犯。」故《四分律》云「乃至破應持」也，仍令護持不遣輒壞，如律應知。

The twenty-second precept: on begging for a bowl. This refers to previously having a bowl that was broken into fewer than five pieces and is still fit to be mended and used, yet one still begs for another; upon obtaining it, one incurs an offence of forfeiture. From the text's words “that bhikṣu should go to the Saṃgha and forfeit it” onwards, the procedure for forfeiture and confession is explained. All precepts have four parts: first, forfeiting the property; second, confessing the offence; third, the procedure for returning [the item]; fourth, the offence incurred if it is not returned. Now, in this single precept, the two procedures of forfeiting and returning differ from the other precepts, which is why it is recited separately. The phrase in the text “that bhikṣu should go to the Saṃgha and forfeit it” is the first part, the text on forfeiture; unlike the other precepts, which allow forfeiture before one, two, or three persons, or before the rank of the Saṃgha, or within the great boundary, on the ordination platform, or in a natural boundary as appropriate. In this precept on begging for a bowl, the forfeiture is restricted to being performed before the Saṃgha within the great boundary of that dwelling place. At the time of forfeiture, being endowed with the proper etiquette, one orally states: “May the venerable Saṃgha listen! I, bhikṣu so-and-so, whose bowl was broken with fewer than five mended seams and does not leak, begged and obtained another new bowl (substitute two, three, etc., according to the actual number), committing one (two, three, etc.) niḥsargika-prāyaścittika offence. Now I forfeit it to the Saṃgha.” (Said once.) Next, the confession is explained; it also entails the eight grades of duṣkṛta, etc., for using the forfeited bowl, which should be understood by analogy. The fourth part, on not returning it, is easy and requires no detailed explanation. We now explain only the third part, elucidating the procedure for returning [a bowl]. The precept text says: “Passing them down in succession, one takes the lowest bowl, gives it to him, and commands him to keep it, until it breaks, when it should be kept—this is the proper time (meaning the time that conforms to the Dharma).” According to the Vinaya, fine bowls should be retained, and one should take the lowest-grade one and return it to him. According to the *Mahāsāṃghika-vinaya*, if one begged and obtained an extremely expensive bowl, one should sell it to obtain the value of ten bowls, nine portions of which enter the Saṃgha and one portion of which is returned to the owner. Now, in this Vinaya, one merely takes the lowest bowl; there is no need to follow that rule. As for the procedure for returning it, according to the Vinaya, there are naturally four steps: First, disposing of the fine and inferior bowls, as explained above. Second, a motion with one proclamation (ñattidutiya-kamma) to grant the return. Third, still fearing that it might be an exceptional bowl, a single-motion procedure (ñatti-kamma) must again be performed within the Saṃgha, successively exchanging it to take the lowest bowl to return to him; during the exchange it is left to the Saṃgha's discretion—whether it is returned directly, or exchanged at once; if other monks wish to exchange it, they may do so as they wish, and if they do not wish to exchange it, that is also left to the Saṃgha's discretion, as should be known from the Vinaya. Fourth, a motion with one proclamation (ñattidutiya-kamma) before finally handing it over to the original owner. Old masters called this the karmavācanā of punishing by ordering the use of the old while keeping the new. Where the karmavācanā text says “given to receive and hold,” it does not mean undergoing a formal ritual to receive and maintain it, but simply receiving it to carry and use. Therefore the fifth fascicle of the *Sarvāstivāda-śāstra* says: “The previously received bowl is maintained according to the Dharma; the subsequent bowl is not formally received, but he is simply ordered to keep it constantly. When taking meals, he must carry both bowls, continuing thus for his whole life, so as to display the fault of excessive greed.” Therefore the *Mahāsāṃghika-vinaya* says: “The old bowl is to have its mended seams untied day by day; even if it takes a whole day, it must be washed clean. If knowing fellow monks or teachers take pity on this virtuous and good monk, fearing that it will hinder his meditation and recitation, and break it for him or hide it away, then using the new one is not an offence.” Thus the *Dharmaguptaka-vinaya* says: “until it breaks, when it should be kept”; he is still ordered to protect and maintain it and not deliberately break it, as should be known from the Vinaya.