四分比丘戒本疏 2.86

2.86

第五十九、真實淨施不問輒取戒。總談意者，少欲之人養道之本，故佛正制唯畜三衣。三衣之外所有資緣，應作假想，想為他物，如修定門。總有兩種：一真實作意（如數息觀等，緣實息風等）、二假想作意（不淨觀等，假想生人作死屍解也）。此二門觀皆能治惑。今此淨施，亦令假想施與他訖，作他物想。為治封著資具貪穢，名為淨施。世尊善制，豈得輕而不行也。准律淨施須請施主，謂得長物施與彼人，令彼為主故名施主。施主有兩：一真實淨施主，如此戒文云「與比丘比丘尼等五眾」。二展轉淨施主，如《薩婆多論》第四卷說「一切長財盡五眾邊作淨」。應求持戒多聞有德者而作施主，後設得物，於一比丘邊說淨主名而說淨法。若淨主死或出異國，應更求淨主。請此兩種淨施主時，應具儀云：「大德一心念！我比丘某甲，今請大德為真實淨施主（或展轉淨施主）。願大德為我作真實淨施主，慈愍故（三說。展轉淨施主，准知）。」隨請兩種淨施主說。若意欲作真實淨者，對施主具儀，手執衣，口云：「大德一心念！我有此一段長衣（二三段等准稱），未淨施，今為淨故，捨與大德，為真實淨故（律中不言三說，故知一說即成也。此文是衣犍度文，勝於戒本相釋中文）。」作此淨訖，物付施主；後須著用，問施主已，然後得著。不問輒著，令彼施主怖懼失衣，即是惱彼，故所以制也。第二若作展轉淨者，即今常行，不繁廣敘。二種淨中，物親付彼故名真實，非謂絕心定施彼人也。然尋律論兩種淨主皆列五眾，古來商量，真實淨主要當眾作法，以物親付，若僧付尼或尼付僧，取與之時招譏染故。其展轉淨既不親對淨主面前，僧尼互作理即無妨。又准《五分》、《僧祇》等文，展轉淨施說淨之時，不許對彼施主面前，對即犯吉。所說之財，但使尺六八寸，不問新故內外淨穢，皆須作淨。

The fifty-ninth, the precept against taking without asking after actual transfer: To speak of the overall intention, having few desires is the foundation for nurturing the path in a person; therefore, the Buddha formally instituted that one may keep only the three robes. All requisite articles beyond the three robes should be treated with mental imagination, imagining them as another's property, just as in cultivating the doors of samādhi. In total there are two kinds: first, real attention (such as the contemplation of breath-counting, which takes real breath and wind as its object); second, imaginative attention (such as the contemplation of impurity, which imaginatively construes a living person as a corpse). Both of these gates of contemplation can remedy defilements. Now this transfer also causes one to imaginatively give [the article] to another, forming the thought of it as another's property. In order to remedy clinging greed and defilement toward requisite articles, it is called transfer (vikalpana). It is a good institution of the World-Honoured One; how could one make light of it and not practice it? According to the Vinaya, transfer requires requesting a donor, which means obtaining an extra article and giving it to that person, making that person the owner; thus they are called the 'donor'. There are two kinds of donors: first, an actual transfer donor, as this precept text says: 'given to the five assemblies such as monks and bhikṣuṇīs'; second, a mediate transfer donor, as the fourth fascicle of the *Sarvāstivāda-śāstra* says: 'All extra property is transferred completely in the presence of the five assemblies.' One should seek one who maintains the precepts, is learned, and has virtue to act as the donor; later, if one obtains an article, one states the transfer donor's name in the presence of one monk and performs the transfer procedure. If the transfer owner dies or goes to a foreign country, one should seek another transfer owner. When requesting these two kinds of transfer owners, one should observe the proper procedure and say: 'Venerable one, be single-mindedly mindful! I, the monk named so-and-so, now request the venerable one to be my actual transfer owner (or mediate transfer owner). May the venerable one act as my actual transfer owner, out of compassion (spoken three times; for mediate transfer owner, understand accordingly).' Speak in accordance with which of the two kinds of transfer owners is requested. If one's intention is to make an actual transfer, facing the donor with proper deportment, holding the robe in hand, one says aloud: 'Venerable one, be single-mindedly mindful! I have this one piece of extra robe (for two or three pieces, name accordingly) that has not been transferred. Now, for the sake of purification, I relinquish it to the venerable one, for the sake of actual transfer (the Vinaya does not mention speaking it three times, so we know it is accomplished with a single utterance. This passage is from the Robe Khandhaka, superior to the passage explaining characteristics in the Prātimokṣa).' Having completed this transfer, the article is delivered to the donor; if one later needs to wear and use it, one must ask the donor and only then may wear it. Wearing it without asking causes that donor to fear losing the robe, which is to distress him; therefore it was instituted. Second, if one makes a mediate transfer, that is what is commonly practiced nowadays and need not be narrated at length. Between the two kinds of transfer, because the article is personally delivered to him, it is called 'actual'; it does not mean definitively renouncing with one's mind to give it to that person permanently. However, examining the Vinaya and treatises, both kinds of transfer owners list the five assemblies. In discussions since ancient times, the actual transfer owner must perform the procedure within the same assembly, because the article is personally delivered; if a monk delivers it to a bhikṣuṇī or a bhikṣuṇī delivers it to a monk, at the time of taking and giving it would invite censure and defilement. As for mediate transfer, since one does not face the transfer owner in person, monks and bhikṣuṇīs doing it mutually is logically without hindrance. Furthermore, according to texts such as the *Mahiśāsaka-vinaya* and *Mahāsāṃghika-vinaya*, when performing mediate transfer, it is not permitted to face that donor in person; facing him incurs a duṣkṛta. As for the property spoken of, so long as it is sixteen fingers [long] and eight fingers [wide], whether new or old, internal or external, pure or defiled, all must undergo transfer.