四分比丘戒本疏 2.28

2.28

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.