四分戒本疏卷第一．第二．第三 2.73

2.73

“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.