四分戒本疏卷第一．第二．第三 2.58

2.58

若比丘若王若大臣若婆羅門若居士居士婦遣使為比丘送衣價。持如是衣價與某甲比丘。彼使至比丘所語比丘言。大德今為汝故送是衣價受取。是比丘語彼使如是言。我不應受此衣價。我若須衣合時清淨當受。彼使語比丘言。大德有執事人不須衣比丘應語言有。若僧伽藍人若優婆塞。此是比丘執事人。常為諸比丘執事。時彼使往執事人所與衣價已。還到比丘所如是言。大德所示某甲執事人我已與衣價。大德知時往彼當得衣。須衣比丘當往執事人所若二反三反為作憶念應言我須衣。若二反三反為作憶念得衣者善。若不得衣四反五反六反在前默然立。若四反五反六反在前默然住得衣者善。若不得衣。過是求得衣者尼薩耆波逸提。若不得衣從所得衣價處若自往若遣使往應言。汝先遣使持衣價與某甲比丘。是比丘竟不得衣。汝還取莫使失此是時　此滿足戒文有其二。初過索結犯。二若不得衣已下明不得進不。前文有六。一犯人。二若王已下。正明施主遣使奉寶為作衣價。三是比丘應語已下。恐犯畜寶自不敢受。四彼使語比丘下。正明使臣送寶付俗令貨淨物。五須衣比丘下。正開三語六默索衣方法。六若不得衣下過索分齊得衣結罪。然此六文位束為三。一犯人。二所犯事。三得衣結罪。犯人文可知。所犯之事文有其四。聖者立法。謂送寶不受付淨生已索之法。或就第四付淨生文復有其四。一問淨。二須衣比丘者。報淨人處。三付。四反報比丘。第五索法。見論純語往索齊六不犯。過六方犯。純默十二未犯。十三反犯。默語相參。九反未犯。十反方犯。如是類知。五語二默七反未犯。四語四默八反未犯。三語六默九反未犯。二語八默十反未犯。一語十默十一未犯。全默十二未犯。十三始犯。第二不得中文三。一躬往遣使到施主所。二陳已㥾。三還本施主。已下廣辯前文。若比丘者。義如上釋。若王者。得自在無所屬。若大臣者。在左右若婆羅門者。有生婆羅門也若居士者。除王大臣婆羅門諸在家者是。居士婦者。在家婦也。遣使送衣至付比丘已來。是送寶之儀。從是比丘語使至當受已來。不受之法。彼使語比丘有執事人。是問淨主之法。須衣比丘至執事已來。是執淨主之處。彼使至與衣價已來。是付寶法。還到至當得衣已來。是執比丘法。已下明索衣方法。文略易顯　不犯者。若遣使告知。若彼言我今不須即相布施。是比丘以時軟語方便索衣。若為作波利加羅故。與以時索。若方便索得者。一切不犯。

"If a bhikṣu, when a king, a great minister, a brāhmaṇa, a householder, or a householder's wife sends an envoy to deliver the price of a robe for the bhikṣu, [saying,] 'Take such a price of a robe and give it to bhikṣu so-and-so'; that envoy approaches the bhikṣu and says to the bhikṣu, 'Venerable, this price of a robe is now sent for you; please accept it.' This bhikṣu should say to that envoy thus: 'I should not accept this price of a robe. If I need a robe, at the proper time and when it is pure, I shall accept it.' That envoy says to the bhikṣu, 'Venerable, do you have a steward?' The bhikṣu in need of a robe should reply, 'There is one. Either a monastery worker (ārāmika) or an upāsaka—this is the bhikṣu's steward, who constantly attends to affairs for the bhikṣus.' Then that envoy goes to the steward, and having given the price of the robe, returns to the bhikṣu and speaks thus: 'The steward so-and-so indicated by the Venerable—I have already given him the price of the robe. Knowing the proper time, the Venerable should go there and will obtain the robe.' The bhikṣu in need of a robe should go to the steward, and two or three times remind him, saying: 'I need a robe.' If, after reminding him two or three times, he obtains the robe, that is good. If he does not obtain the robe, he should stand silently before him four, five, or six times. If, after standing silently before him four, five, or six times, he obtains the robe, that is good. If he does not obtain the robe, and by seeking beyond this he obtains the robe, it is a niḥsargika-prāyaścittika. If he does not obtain the robe, from the place where the price of the robe was obtained, he should either go himself or send an envoy to say: 'You previously sent an envoy with the price of a robe for bhikṣu so-and-so. In the end, this bhikṣu did not obtain the robe. Take it back; do not let it be lost. This is the proper time.'" This complete text of the precept has two parts: first, concluding the offense for exceeding the demands; second, from 'if he does not obtain the robe' onwards, clarifying the course of action when it is not obtained. The preceding text has six parts: 1. The offender; 2. From 'if a king' onwards, properly clarifying the donor sending an envoy to offer precious items as the price of a robe; 3. From 'this bhikṣu should say' onwards, fearing the offense of keeping precious items and not daring to accept it himself; 4. From 'that envoy says to the bhikṣu' onwards, properly clarifying the envoy delivering the precious items to entrust to a layperson to procure allowable goods; 5. From 'the bhikṣu in need of a robe' onwards, properly opening the method of demanding robes through three spoken words and six silences; 6. From 'if he does not obtain the robe' onwards, concluding the offense upon obtaining the robe after exceeding the limit of demands. However, these six passages can be summarized into three categories: 1. The offender; 2. The matter of the offense; 3. The conclusion of the offense upon obtaining the robe. The text on the offender can be understood. The text on the matter of the offense has four parts: the method established by the Sage, namely the procedure of not accepting the sent precious items, entrusting them to an allowable person, and subsequently demanding them. Or, under the fourth part on entrusting to an allowable person, there are again four: 1. Asking about the allowable person; 2. 'The bhikṣu in need of a robe' reporting the allowable person's location; 3. Entrusting; 4. Returning to report to the bhikṣu. Fifth, the method of demanding: the treatise notes that if one purely speaks, going to demand up to six times does not constitute an offense; only exceeding six constitutes an offense. Purely remaining silent up to twelve times is not an offense; the thirteenth time constitutes an offense. Mixing speech and silence: up to nine times is not an offense; the tenth time constitutes an offense. By this analogy: five spoken and two silent, seven times is not an offense; four spoken and four silent, eight times is not an offense; three spoken and six silent, nine times is not an offense; two spoken and eight silent, ten times is not an offense; one spoken and ten silent, eleven times is not an offense; entirely silent, twelve times is not an offense, and the thirteenth begins the offense. In the second part, on not obtaining, there are three texts: 1. Personally going or sending an envoy to the donor; 2. Stating one's regret; 3. Returning it to the original donor. Below, the preceding text is explained in detail. 'If a bhikṣu' is explained as above. 'If a king' means one who has attained sovereignty and is subject to no one. 'If a great minister' means those at his side. 'If a brāhmaṇa' means a brāhmaṇa by birth. 'If a householder' means any layperson other than a king, minister, or brāhmaṇa. 'A householder's wife' is a laywoman. From 'sending an envoy to deliver the robe' to 'giving it to the bhikṣu' is the etiquette of sending precious items. From 'this bhikṣu spoke to the envoy' to 'shall accept' is the method of non-acceptance. 'That envoy spoke to the bhikṣu: "Is there a steward?"' is the method of asking for the allowable person. From 'the bhikṣu in need of a robe' to 'attends to affairs' is the place of the allowable person who manages things. From 'that envoy' to 'gave the price of the robe' is the method of entrusting the precious items. From 'returned' to 'shall obtain the robe' is the method of managing for the bhikṣu. Below, the method of demanding robes is explained; the text is concise and self-evident. Regarding non-offenses: if one sends an envoy to inform them; if the other says, "I do not need it now, and offer it to you directly"; if this bhikṣu demands the robe in a timely, gentle-spoken, and skillful manner; if it was given to serve as parikāra and one demands it at the proper time; if one obtains it by skillful demanding—in all such cases, there is no offense.