四分戒本疏卷第一．第二．第三 2.38

2.38

畜長衣過限戒一　一制意。多論一因開畜長貪。於俗利壞道德之財。二比丘積貯與俗無別失敬之心。三違佛四依之教。即非節儉知足之行。故使不加淨法制與捨墮　二釋名。貯用屬己名畜。限分之餘稱長。越於期限故日過十日。能所通舉故曰畜長衣過十日戒　三具緣通緣如上。別緣有六。一已長衣。謂三衣之外財。其三衣三世諸佛應法之服。體無長過故爾。雖是已長若妄此財亦復無罪　是故第二知屬己物。物雖屬己若不應量畜過無罪。是故第三應量之財。財雖應量說淨無罪。故須第四不說淨。若有一因及起四想。被舉留難因緣亦是不犯。故須第五無因緣。多論初日得衣即被三殯來。乃至命盡不犯。雖無因緣畜未過限亦不得罪。故須第六十一日明相出犯　四闕比說可知。已下正明戒本。初略制。二牒制隨開。後廣制。言略者。不聽畜長。六群多積長衣。因此起過。佛便制戒。言牒制者。因阿難得一長衣。欲奉迦葉佛。隨開限十日。言廣制者。

Precept 1: Storing an extra robe beyond the time limit.
1. Purpose of promulgation: The Sarvāstivāda-vinaya-vibhāṣā states: First, because allowing the storage of extras generates greed, which destroys the wealth of morality and virtue for the sake of worldly gain. Second, a bhikṣu hoarding has no difference from laypeople, losing the reverence of others. Third, it contravenes the Buddha's teaching of the four reliances, which is not the practice of frugality and contentment. Therefore, without applying the procedure of purification, it is decreed to be a forfeiture and falling.
2. Explanation of the name: Hoarding and using what belongs to oneself is called "storing." What is surplus to one's allotted share is called "extra." Exceeding the prescribed time limit is called "exceeding ten days." Expressing both the agent and the object, it is called the "precept against storing an extra robe exceeding ten days."
3. Fulfillment of conditions: The general conditions are as above. The specific conditions are six:
First, it is already an extra robe, meaning property outside the three robes. Because the three robes are the garments conforming to the Dharma of the Buddhas of the three periods, their substance has no fault of being extra; thus it is so. Although it is already an extra robe, if one forgets about this property, one is likewise without offense.
Therefore, second, knowing it to be an object belonging to oneself. Although the object belongs to oneself, if it is not of standard measure, storing it beyond the limit incurs no offense.
Therefore, third, property of standard measure. Although the property is of standard measure, if purification has been declared, there is no offense.
Therefore, fourth, not having declared purification. If there is a single cause or the arising of the four notions, or the circumstance of being detained by an impediment through being charged, it is also not an offense.
Therefore, fifth, being without cause or circumstance. The Sarvāstivāda-vinaya-vibhāṣā states: If on the first day of obtaining the robe one is subjected to three expulsions, and so forth up to the end of one's life, there is no offense. Although one is without cause or circumstance, if the storage has not exceeded the time limit, one also incurs no offense.
Therefore, sixth, committing the offense when the break of dawn appears on the eleventh day.
4. Deficiency of conditions: can be known by comparison with what was stated.
Below, the Prātimokṣa text is directly explained. First, the brief promulgation; second, the iterative promulgation following an exception; last, the extensive promulgation. As for the brief: extra robes were not permitted to be stored; the group of six monks accumulated many extra robes, from which faults arose, so the Buddha then promulgated the precept. As for the iterative promulgation: because Ānanda obtained an extra robe and wished to offer it to Kāśyapa, the Buddha then made an exception permitting a limit of ten days. As for the extensive promulgation: