四分戒本疏卷第一．第二．第三 2.39

2.39

若比丘衣已竟加絺那衣已出畜長衣經十日不淨施得畜若過十日尼薩耆波逸提　此滿足戒文有五句。一犯人。二犯時。三所畜財體。四開限。五結犯。此五句文初略辯。後廣釋。言略辯者。若比丘是犯人。衣已竟迦絺那衣已出是犯時。三畜長衣是所畜財體。四得畜十日即是開限。五若過已下違教得罪。是結犯句。次下廣釋言。若比丘者。義如上辯。衣已竟者。見云。三衣具足竟明其未具無長故。又言。謂迦提月竟未竟不犯。所言迦絺那衣已出者。已出者捨也。捨方犯。故律云。謂出功德衣外時也。第三句畜長衣。謂所畜長衣及財。三衣之外皆名為長。於中有二。一辯衣體。二明尺量分齊。言衣體者。律云。有十種衣。皆以麻絲毛綿為衣體。言長衣量者。律云。長如來八指廣四指。是名長。祇律長二肘廣一肘。見論長二搩手廣一搩手。四分律尺六八寸是名長。第四句言不淨施得畜十日者。是開限。律云。佛因阿難開畜十日。第五結罪句者。是尼薩耆波逸提。犯有二種。一者過犯。二者染犯。故律云。一日得衣畜。如是二日乃至十日。或日日得。或中間有得。不得至十日明相出已。於十日內隨所得衣一切犯長。初日衣是過犯。過十日故。下九日衣隨得者。是染犯。未過十日。猶初日衣犯長故染。十日內九所得衣者。亦合犯長。此尼薩耆位有其四。一須捨財。二須懺悔罪。三須還財。四不還結罪如律廣說。不犯中。若淨施。若與人。若失若壞。若作非衣。若作親厚意妄不說淨。若四想生不說淨。若受寄衣人命終。若遠出述道等不說淨。皆不犯。

"If a bhikṣu has finished his robes and the kaṭhina robe has been spread, should he keep an extra robe past ten days without having conferred it in kappiya practice, and he keeps it: if it exceeds ten days, it is a niḥsargika-prāyaścittika." / This full precept text contains five clauses: first, the person committing the offense; second, the time of the offense; third, the nature of the property kept; fourth, the permitted limit; fifth, the determination of the offense. These five clauses of the text are first briefly distinguished, and subsequently explained in detail. / Regarding the brief distinction: "If a bhikṣu" is the person committing the offense. "Has finished his robes and the kaṭhina robe has been spread" is the time of the offense. Third, "keeps an extra robe" is the nature of the property kept. Fourth, "is permitted to keep it for ten days" is the permitted limit. Fifth, from "if it exceeds" onward, transgressing the instruction incurs an offense, which is the clause determining the offense. / Next, regarding the detailed explanation below: "If a bhikṣu" is as analyzed above. "Has finished his robes": the Samantapāsādikā states that it means the three robes are completely furnished, showing that if they are not yet complete, there is no extra robe. It also says that it refers to the completion of the Kārttika month; if not completed, there is no offense. As for what is said: "the kaṭhina robe has been spread," "has been spread" means relinquished; only after it is relinquished is there an offense. Therefore, the Vinaya says: it refers to the time outside of relinquishing the robe of merit. / The third clause, "keeps an extra robe," refers to the extra robes and goods kept; anything beyond the three robes is called "extra." Within this, there are two points: first, to distinguish the substance of the robe; second, to clarify the dimensions and limits. Regarding the substance of the robe: the Vinaya says there are ten kinds of robes, all having hemp, silk, wool, or cotton as the substance of the robe. Regarding the dimensions of an extra robe: the Vinaya says, eight Tathāgata finger-breadths long and four finger-breadths wide is called "extra." The Mahāsāṃghika Vinaya says two cubits long and one cubit wide. The Samantapāsādikā says two spans long and one span wide. The Dharmaguptaka Vinaya says one cubit and six to eight inches is called "extra." / The fourth clause, "without having conferred it in kappiya practice, he is permitted to keep it for ten days," is the permitted limit. The Vinaya states that the Buddha permitted keeping it for ten days on account of Ānanda. / The fifth clause, determining the offense, is "niḥsargika-prāyaścittika." There are two kinds of offenses: first, an offense of exceeding [the limit]; second, an offense of contamination. Therefore, the Vinaya says: if on the first day one obtains a robe and keeps it, likewise on the second day up to the tenth day; whether one obtains them day by day or obtains them in between; one must not reach the break of dawn on the tenth day [such that] all robes obtained within the ten days incur the offense of an extra robe. The robe of the first day is an offense of exceeding [the limit], because it exceeded ten days. The robes obtained on the subsequent nine days are offenses of contamination; although they have not exceeded ten days, because the robe of the first day committed the offense of an extra robe, they are contaminated, and the robes obtained within the nine days also collectively incur the offense of an extra robe. / This niḥsargika status has four aspects: first, one must forfeit the property; second, one must confess the offense; third, the property must be returned; fourth, not returning it incurs an offense, as explained extensively in the Vinaya. / Among the cases of no offense: if it is conferred in kappiya practice; if it is given to someone; if it is lost or ruined; if it is made into something other than a robe; if based on mutual intimacy one mistakenly fails to speak the kappiya; if the four conceptions arise and one fails to speak the kappiya; if the person entrusted with the robe dies; if one goes afar on a journey and fails to speak the kappiya—in all such cases there is no offense.