[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分戒本疏卷第一．第二．第三](https://indike.org/pramana/in.bauddha.taisho.2787) › 2.52 # 四分戒本疏卷第一．第二．第三 2.52 四分戒本疏卷第一．第二．第三 2.52 - **Language:** Classical Chinese ### [2.52](https://indike.org/pramana/in.bauddha.taisho.2787.2.52) 若比丘失衣奪衣燒衣漂衣若非親里居士居士婦自恣請多與衣是比丘當知足受衣若過受者尼薩耆波逸提　此滿足戒文有六句。一犯人。二遇四因緣。此謂施衣緣。三非親里居士施衣人。四自恣請下為失衣故施。五是比丘下教知足受。六為遇下過受結犯。前三句文可知。第四所言自恣多與者。若檀越多與衣比丘失一衣。於中有應取有不應取。若失一衣不應取。若失二衣餘有一衣重數。若二若三若四應摘作餘二衣。若都失取上下衣。餘一衣別處取。若檀越多與薄細若不牢。應取作二三四重安緣肩上。應安鉤紐。餘有殘物。語檀越言。此餘殘裁作何等。若彼言。我不與失衣故與　我曹自與大德耳　若欲受者便應受。所言當知足受衣者。知足有二。一在家人知足。二出家知足。言在家知足者。隨白衣所以衣受者。謂諸白衣為失故施本為失三。今還受三。即是知足。然此知足順出家之軌。故曰出家人知足。此謂失三受三順三知足故。言若過尼薩耆波逸者。此第六句過受結罪。律云。失一受二。失二受三。失三受四等。並是足而受更受違二知足。故名為過知足。受者即犯捨墮。此衣應捨與僧。若一人若多人不得別眾捨。若捨不成捨。捨已應懺罪。然後彼應還衣。若不還衣得罪不犯中。律云。若知足取。若減知足。若衣體細薄不牢。重作故取不犯。 > “If a bhikṣu has lost his robe, had his robe snatched away, had his robe burned, or had his robe swept away by water, and an unrelated male householder or female householder invites him at will and offers many robes, that bhikṣu should accept robes with contentment; if he accepts in excess, it is a niḥsargika-prāyaścittika.” This full precept text has six clauses: 1. the offender; 2. encountering the four conditions (this refers to the conditions for the donation of robes); 3. the unrelated householders who are the donors of the robes; 4. “invites at will” and so forth: donating because of the lost robes; 5. “that bhikṣu” and so forth: instructing to accept with contentment; 6. “if he accepts in excess” and so forth: concluding the offense of exceeding acceptance. The first three clauses are evident. Regarding the fourth clause, “invites at will and offers many”: If the donor offers many robes and the bhikṣu has lost one robe, among them there are those he should take and those he should not take. If he lost one robe, he should not take \[multiple\]. If he lost two robes and the remaining one robe has multiple layers—whether two, three, or four—he should tear it apart to make the other two robes; if he lost all of them, he takes an upper and a lower robe, and takes the remaining one robe from another place. If the donor offers many robes that are thin, fine, or not sturdy, he should take them to make two, three, or four layers, attaching borders and on the shoulder attaching hooks and loops. If there is leftover material, he should say to the donor: “What shall be made of this leftover cloth?” If the donor says: “I am not giving it because of the lost robes; we are simply giving it to the Venerable One,” if he wishes to accept it, he should accept it. Regarding “should accept robes with contentment,” contentment is of two kinds: 1. contentment of laypeople; 2. contentment of the ordained. “Contentment of laypeople” means accepting robes in accordance with what laypeople give: when laypeople donate because of a loss, originally because three were lost, now receiving back three is contentment. However, because this contentment conforms to the rules of those who have gone forth, it is called the contentment of the ordained. This means that losing three and receiving three accords with the contentment of the three \[robes\]. Regarding “if he accepts in excess, it is a niḥsargika-prāyaścittika,” this is the sixth clause concluding the offense of excessive acceptance. The Vinaya states: Losing one and receiving two, losing two and receiving three, losing three and receiving four, etc., are all receiving when already sufficient, receiving further and violating the two forms of contentment; hence it is called “exceeding contentment.” Receiving it immediately constitutes an offense of forfeiture and fall. This robe must be forfeited to the Saṅgha, whether to one person or many persons; it cannot be forfeited to a separate assembly. If forfeited \[to a separate assembly\], the forfeiture is invalid. Having forfeited it, he should confess the offense, and then they should return the robe. If they do not return the robe, they incur an offense. Regarding non-offense: The Vinaya states that taking with contentment, taking less than contentment, or if the fabric of the robe is fine, thin, and not sturdy so that one takes it to make layers, does not constitute an offense. > — English (machine translation) (machine translation) - [Previous: 2.51](https://indike.org/pramana/in.bauddha.taisho.2787.2.51) - [Next: 2.53](https://indike.org/pramana/in.bauddha.taisho.2787.2.53) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2787.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.2.52) — English, machine translation ## Linked texts (5) - [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806.1.402) — Classical Chinese - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.2.146) — Classical Chinese - [四分律比丘戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.dharmaguptaka*zh-buddhayasas.1.51) — Classical Chinese - [四分僧戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.dharmaguptakapratimoksasutra*zh-buddhayasas.1.34) — Classical Chinese - [解脫戒經](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.fragments*zh-boreliuzhi.1.49) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.2.52](https://indike.org/pramana/in.bauddha.taisho.2787.2.52) · Pramāṇa