緇門警訓 4.4

4.4

資持引地持論云。菩薩先於一切所畜資具。為非淨故。以清淨心捨與十方諸佛菩薩。如比丘將現前衣物。捨與和尚闍黎等。涅槃云。雖聽受畜要須淨施。篤信檀越是也。今時講學專務利名。不恥五邪。多畜八穢。但隨浮俗。豈念聖言。自下壇場經多夏臘。至於淨法一未霑身。寧知日用所資無非穢物。箱囊所積並是犯財。慢法欺心自貽伊戚。學律者知而故犯。餘宗者固不足言。誰知報逐心成。豈信果由種結。現見袈裟離體。當來鐵葉纏身。為人則生處貧窮衣裳垢穢。為畜則墮於不淨毛羽腥臊。況大小兩乘通名淨法。倘懷深信。豈憚奉行。故荊谿禪師輔行記云。有人言。凡諸所有非已物想。有益便用說淨何為。今問等非已財。何不任於四海。有益便用。何不直付兩田（悲敬二田）而閉之深房封於囊篋。實懷他想用必招愆（犯盜）忽謂已財仍違說淨。說淨而施。於理何妨。任已執心後生倣傚。故知不說淨人。深乖佛意。兩乘不攝。三根不收。若此出家豈非虛喪於戲。

The Zichi cites the Bodhisattvabhūmi-śāstra: 'A bodhisattva first, regarding all the requisites and implements possessed, because they are not pure, with a pure mind relinquishes them to all the Buddhas and bodhisattvas of the ten directions, just as a bhikṣu takes his present robes and goods and relinquishes them to his upādhyāya, ācārya, and others.' The Nirvāṇa Sūtra states: 'Although permitted to receive and keep them, one must perform the declaration of purity toward devout donors.' Nowadays, those who study and lecture devote themselves exclusively to profit and fame, feeling no shame over the five wrongful livelihoods and keeping many of the eight impure things. Merely following floating customs, how could they bear in mind the holy words? From descending the ordination platform through many summer retreats, as for the practice of purity, not a drop has touched their persons! How could they know that the requisites of their daily use are nothing but defiled objects, and that what accumulates in their chests and bags is all transgressive wealth? Despising the Dharma and deceiving their own minds, they bring sorrow upon themselves. Those who study the Vinaya knowingly transgress, while those of other traditions are scarcely worth mentioning. Who knows that retribution follows the mind's making? Who believes that the fruit is tied to the seed? In the present life one sees the kāṣāya separate from the body; in the future, iron sheets will wrap around the body. If born as a human, one will be born into poverty with soiled, filthy clothes; if born as an animal, one will fall into impurity with foul-smelling feathers and fur. Moreover, both the Great and Lesser Vehicles alike speak of the method of declaring purity. If one harbors deep faith, how could one dread practicing it? Therefore, Chan Master Jingxi states in the Fuxing ji: 'Someone said: "Regarding all possessions, if one considers them not to be one's own things and simply uses them where there is benefit, what need is there to perform the declaration of purity?" Now I ask: since you regard them as not your own property, why not leave them open to the four seas? Since you use them wherever there is benefit, why not hand them directly over to the two fields (the field of compassion and the field of reverence), rather than locking them in inner rooms and sealing them in bags and chests? If you truly harbor the thought that they belong to another, using them will certainly incur an offense (the offense of theft). If you suddenly consider them your own property, you still violate the declaration of purity. If you perform the declaration of purity and then bestow them, what hindrance is there to principle? Leaving matters to one's own clinging mind, later generations will imitate it. Therefore, know that those who do not perform the declaration of purity deeply run contrary to the Buddha's intent. They are not encompassed by either of the two vehicles, nor gathered in by the three faculties. If one goes forth from household life like this, is it not an utter waste? Alas!'