[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) › 2.73 # 四分戒本疏卷第一．第二．第三 2.73 四分戒本疏卷第一．第二．第三 2.73 - **Language:** Classical Chinese ### [2.73](https://indike.org/pramana/in.bauddha.taisho.2787.2.73) 若比丘自手捉錢若金銀若教捉若置地受者尼薩耆波逸提　此滿足戒文有三句。一犯人。二所捉之寶。三自他二業捉而結犯。比丘者如上。言手捉錢者。多論明五種受俱犯。一以手捉取。二以衣捉他取。三器從他取。四若著是中。五若言與是淨人並成捉寶罪。三尼錢者。上有文像。言金銀者。生色似金。兩種皆名金銀。多論若捉金薄金像皆名捉罪。所言人捉者。置地受尼薩耆波逸提者。是結罪句。故律云。若教人捉同自捉犯。是以律佛告大臣曰。日有四患不令照。一者修羅。二者烟雲。三者塵。四者霧。沙門亦有四種過。中不令威儀清淨。一者不捨飲酒。二者不捨婬欲。三不捨手捉金銀。四者不捨邪命自活。故經說言。酒為放逸。婬是生死原。金銀生患重。邪命壞善根。以此義故佛自說言。若見沙門以我為師。而捉金銀我說此人非是沙門。智度論云。出家菩薩守護戒故不畜錢物。以戒功德勝於布施。涅槃經云。菩薩持譏戒與性戒無差別。言尼薩耆者。是其捨法。若比丘欲捨錢寶。向信樂優婆塞語。此是我所不應。汝當知之。若彼取還與比丘者。當為彼人物。故受令淨人掌。若得淨衣鉢。應易受持。若彼取不還者。令餘比丘語遣還。餘比丘不語者。當日往語佛。為淨故遣與汝。若令與僧塔。乃至本主。為不欲使失彼信施故。不犯者如向所說。 > “If a monk with his own hand takes money, or gold or silver, or instructs \[another\] to take it, or receives it when it is placed on the ground, it is a niḥsargika-prāyaścittika.” In this full text of the precept, there are three clauses: first, the offender; second, the treasure that is taken; third, taking through the two activities of oneself and another and thereby constituting the offense. “Monk” is as explained above. Regarding “takes money with \[his own\] hand,” the Sarvāstivāda-vinaya-vibhāṣā clarifies five kinds of reception that all incur an offense: 1. taking hold of it with one's hand; 2. taking hold of it from another using one's robe; 3. taking it from another with a vessel; 4. if it is placed inside this; 5. if one says to give it to this kappiya person—all constitute the offense of taking treasure. “Sānī coin” has an inscription or image on it. Regarding “gold and silver,” what has a raw color resembling gold—both kinds are termed gold and silver. The Sarvāstivāda-vinaya-vibhāṣā states that if one touches gold foil or a gold image, all are called an offense of touching. Regarding “instructs another to take it, or receives it when it is placed on the ground, it is a niḥsargika-prāyaścittika,” this is the clause establishing the offense. Therefore, the Vinaya says: “If one instructs another person to take it, it is the same offense as taking it oneself.” For this reason, in the Vinaya, the Buddha told a great minister: “The sun has four afflictions that prevent it from shining: first, asuras; second, smoke and clouds; third, dust; fourth, fog. Śramaṇas also have four kinds of faults among them that prevent their deportment from being pure: first, not abandoning the drinking of alcohol; second, not abandoning sexual desire; third, not abandoning touching gold and silver with their hands; fourth, not abandoning wrong livelihood to sustain themselves.” Therefore, a sūtra says: “Alcohol brings heedlessness; lust is the source of birth and death; gold and silver engender heavy afflictions; wrong livelihood destroys the wholesome roots.” For this reason, the Buddha himself said: “If one sees a śramaṇa who takes me as his master and yet takes gold and silver, I say this person is not a śramaṇa.” The Dazhidulun says: “A renunciant bodhisattva guards and protects the precepts, and therefore does not store money and valuables, because the merit of moral discipline surpasses that of giving.” The Mahāparinirvāṇa Sūtra says: “A bodhisattva makes no distinction between maintaining precepts against worldly censure and precepts of natural morality.” Regarding “niḥsargika,” this is the method of relinquishment. If a monk wishes to relinquish money and treasure, he should speak to a faithful and delighted upāsaka: “This is not permissible for me; you should know this.” If that person takes it and returns it to the monk, he should treat it as that person's property, and thus receive it and have a kappiya person manage it. If one obtains permissible robes and bowls, one should exchange it \[for them\] and receive and keep them. If that person takes it and does not return it, one should have another monk speak to send it back. If the other monk does not speak, one should go and speak to him on the same day: “To make it permissible, I sent it and gave it to you.” If one instructs that it be given to the Saṃgha, a stūpa, or even to the original owner, it is because one does not wish that person's faithful gift to be lost. Exceptions where there is no offense are as spoken above. > — English (machine translation) (machine translation) - [Previous: 2.72](https://indike.org/pramana/in.bauddha.taisho.2787.2.72) - [Next: 2.74](https://indike.org/pramana/in.bauddha.taisho.2787.2.74) - [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.2.73) — English, machine translation ## Linked texts (2) - [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806.1.504) — Classical Chinese - [四分律比丘戒本](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.pratimoksa.dharmaguptaka*zh-buddhayasas.1.62) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.2.73](https://indike.org/pramana/in.bauddha.taisho.2787.2.73) · Pramāṇa